matters we could have no fire but Solar on the earth for nothing would be kindled and then what great defects would the life of man endure Of the accidentary or extrinsecall qualities of bodies So much of the substantiall qualities the accidentary follow VII An accidentall quality is either manifest or occult VIII A manifest quality is that which may be perceived by sense and is therefore to be called sensible As heat cold softnesse roughnesse IX An occult quality is that which is known only by experience that is by its effect as the love of iron in the loadstone c. therefore it is called insensible N. The manifest qualities proceed from the diverse temperatures of the elements substantificall qualities the occult immeditely from the peculiar spirit of every thing X The sensible quality is five fold according to the number of the senses visible audible olfactile gustatile tangible that is colour sound odour savour tangour Let not the unusuall word tangor offend any it is feigned for doctrines sake and analogy admits it for if we say from Caleo Calor from Colo Color from sapio sapor from amo amor from fluo fluor from liquo liquor from clango clangor from ango angor why not also from tango tangor Of the tangible quality XI The tangible quality or tangor is such or such a positure of the parts of the matter in a body XII The copulations thereof are twelve for every body in respect of touch is 1 rare or dense 2 moist or dry 3 soft or hard 4 flexible or stiffe 5 smooth or rough 6 light or heavy 7 hot or cold Of every of which we are to consider accurately what and how they are XIII Rarity is an extension of the attenuated matter through greater spaces density on the contrary is a straighter pressing together of the matter into one For all earth water air and spirit is sometime more rare sometime more dense and we must note that there is not any body so dense but that it hath pores neverthelesse though insensible That appears in vessels of wood and earth which let forth liquors in manner of sweat also in a bottle of lead filled with water which if it be crushed together with hammers or with a presse sweats forth a water like a most delicate dew XIV Humidity or humour is the liquidnesse of the parts of the body and aptnesse to be penetrated by one another siccity on the contrary is a consistency and an impenetrability of the parts of the body So a clot hardned together either with heat or cold is dry earth but mire is moist earth water is a humid liquour but ice is dry water c. XV Softnesse is a constitution of the matter somewhat moist easily yeilding to the touch hardnesse is a drynesse of the matter not yeelding to the touch So a stone is either hard or soft also water spirit air c. XVI Flexibility is a compaction of the matter with a moist glue so that it will suffer it self to be bent stifnesse is a coagulation of the matter with dry glue that it will not bend but break So iron is stiffe steel flexible so some wood is flexible other stiffe but note that the flexible is also calld tough the stiffe brittle XVII Smooth is that which with the aequality of its parts doth pleasantly affect the touch rough is that which with the inequality of its parts doth distract and draw asunder the touch Note in liquid things the smooth is called mild the rough tart so marble unpolished is rough polished it is smooth Water is rough oile is mild a vehement and cold wind is rough and sharp a warm air is mild So in our body humours vapours spirits are said to be mild or sharp XVIII Lightnesse is the hasting upwards of a body by reason of its rarity and spirituosity heavinesse is the pronenesse of a dense body downwards as that appears in flame and every exhalation this in water and earth N. W. I how this motion is made upwards and downwards by a love of fellowship or of things of the same nature hath been said cap. 3. 2 The inaequality of heavinesse or ponderosity is from the unequall condensation of the matter For look how much the more matter there is in a body so much the more ponderous it is as a stone more then wood metals more then stones and amongst these gold quicksilver and lead most of al because they are the most compacted bodies 3 Amongst all heavy things gold is found to be of greatest weight spirit of wine or sublimated wine of least and the proportion of quantity betwixt these two is found not to exceed the proportion of 21 parts so that one drop of gold is not heavier than one and twenty drops of spirit of wine XIX Heat is a motion of the most minute parts of the matter reverberated against it self penetrating and rending the touch like a thousand sharp points but cold is a motion of the parts contracting themselves N. W. 1 It appears that heat and cold are motions and fixed qualities 1 because there is no body found amongst us perpetually hot or cold as there is rare and dense moist and drie c. but as a thing heats or cools the which is done by motion 2 because sense it self testifies that in scorching the skin and members are penetrated and drawn asunder but in cold they are stopped and bound therefore it is a motion 3 because whatsoever is often heated though it be metall is diminished both in bignesse and in weight till it be even consumed and whēce is that but that the heat casting forth a thousand atomes doth weare and consume away the matter Now it is called a motion of parts and that reverberated against it self for that which is moved in whole and directly not reflexedly doth not heat as wind a bird flying c. but that which is moved with reverberation or a quick alteration as it is is in the repercussion of light in the iterated collision of bodies in rubbing together friction c. 3 But we must distinguish betwixt Calidum Calefactivum and Calefactile Calidum or Calefactum is that which is actually hot and scorcheth the touch as flame red hot iron seething water or air which also receiveth amost violent heat c. N. W. among all things that are known to us fire is most hot wee have nothing that is most cold but ice which notwithstanding is farre off from being opposed in its degree of cold to the degree of heat in fire Calefactivum is that which may stirre up heat as motion and whatsoever may procure motion namely fire and pepper and all sharp and bitter things taken within the body for motion is from fire and fire from motion and heat from them both For as fire cannot but be moved else it presently goes out so motion cannot but take fire as it appears by striking a flint and rubbing wood something long
also the whole animall spirit is there progenerated XXXIII The animall spirits are begotten in the brain that is in bloud and vitall spirit 2 purified with the fanning of respiration 3 communicated to the whole body by Nerves The excrements of the brain are cast forth by the nostrils eares and eyes that is by flegme and â—ears For the strings of the veins and arteries running forth into the brains instill bloud and vitall spirit into them And the bloud that turns into the substance of the brains by assimilation but the vitall spirit being condensed by the coldnesse of the brain is turned into the Animall spirit which the air drawn in by inspiration and getting into the brain through the hollownesse of the nostrils and of the palate doth so purifie with fanning every moment that though it be something cold yet it is most moveable and runs through the nerves with inexplicable celerity Now the Nerves are branches or channels descending from the brain through the body For the marrow of the back bone is extended from the brain all along the back of every living creature and from thence divers little branches run forth conveying the animall spirit the architect of sense and motion to all the members in the whole body XXXIV To know the nature of the senses three things are pertinent 1 the things requisite 2 the manner 3 the effect XXXV The things requisite are 1 an object 2 an organ 3 a medium to conjoyn them Or Sensile Sensorium and the Copula XXXVI Objects are sensible qualities inhering in bodies Colour Sound Savour Tangor For nothing is seen touched c. of it selfe but by accidents wherewith it is clothed And if we would be accurate Philosophers N. W. of the three principles of things only light or fire is preceptible For matter and spirit are of themselves insensible the light then tempered with darknesse makes the matter visible Motion which is from light makes a sound but heat which is from motion stirs up and temperates the rest of the qualities odours savours tangors XXXVII The organs of the senses are parts of the body in which the animall spirit receives the objects that present themselves namely the eye the eare the nostrils the tongue and all that is nervie Nothing in all nature acts without organs therefore the animall spirit cannot do it neither XXXVIII The medium of conjoyning them is that which brings the object into the organ in sight the light in hearing the air moved with breaking in smels the air vapouring in taste the water melting in touch the quality it selfe inhering in the matter XXXIX The manner of sensation is the contact of the Organ with the object passion and action There is but one sense to speak generally and that 's the Touch. For nothing can be perceived but what toucheth us either at hand or at a distance There is no sense at all of things absent XL Therefore in every sensation the Animall spirit suffers by the thing sensible That there is no sensation but by passion is too evident For we do not perceive heat or cold unlesse we be hot or cold nor sweet and bitter unlesse we become sweet or bitter nor colour unlesse we be coloured therewith Our spirit I say residing in the organs is touched and affected Therefore those things which are like us are not perceived as heat like our heat doth not affect us But we must observe that the Organs that they may perceive any qualities of the objects want qualities of themselves as the apple of the eye colour the tongue savour c. XLI Yet in every sensation the animall spirit doth reach upon the thing sensible namely in receiving speculating laying up its species For the Animall spirit resident in the brain what ever sensorie it perceives to be affected conveys it selfe thither in a moment to know what it is and having perceived it returns forth with and carries back the image of that thing with it to the center of its work-house and there contemplates it what it is and of what sort and afterward layes it up for future uses hence the Ancients made three inward senses 1 The common sense or attention 2 The Phantasie or imagination 3 The memory or recordation But these are not really distinct but onely three distinct internall operations of the same spirit Now that those inward senses are in brutes it appears 1 Because if they do not give heed many things may and do usually slip by their ears eyes and nostrils 2 Because they are endued with the faculty of imagining or judging For doth not a dog barking at a stranger distinguish betwixt those whom he knowes and strangers yea sometimes a dog or a horse c. starts also out of his sleep which cannot be but by reason of some dream And what is a dream but an imagination 3 Because they remember also for a dog that hath been once beaten with a cudgell fears the like at the sight of every staffe or gesture c. And therefore it is certain that every living creature even flies and worms do imagine But of the inward senses more at large and more distinctly in the Chapter following XLII The effect of sensation is pleasure or grief Pleasure if the sense be affected gently and easily with a thing agreeable thereto with titillation griefe if with a thing that is contrary to it or suddenly with hurt to the Organ XLIII And that the Animall spirit alwayes occupied in the actions of sense may somtimes rest and be refresbed sleep was given to a living creature which is a gathering together of the animall spirits to the center of the brain and a stopping of the Organs in the mean time with the vapours ascending out of the ventricle Hence it appears 1 Why sleep most usually comes upon a man after meat or else after wearinesse when the members being chafed do exhale vapours 2 Why carefull thoughts disturb sleep that is because that when the spirit is stirred to and fro it cannot be gathered together and sit still 3 What it is to watch and how it is done namely when the spirit being strengthened in it selfe scatters the little cloud of vapours already attenuated and betakes it selfe to its Organs 4 Why too much watching is hurtfull because the sprits are too much wearied weakened consumed c. Thus much of the Senses in general somthing is to be said also of every one in particular XLIV The touch hath for its instrument the nervous skin as also all the nervous and membr anaceous parts of the body Therefore haires nailes bones do not feel c. though you cut or burn them because they have no nerves running through them Yet they feel in that part where they adjoyn to the flesh because they have a nervie substance for their gluten Hence the pain under the nailes and membranes of the bones is most acute Now being that the skin of the body is most glutinous and altogether nervie
to the eye by a second line for by the first line the light falls upon the object by the second from thence upon the eye Refracted is that whereby things are seen through a double medium and so by refracted lines as when an oare or pole seems broken in the water Also when a piece of mony in the bottome of a vessel full of water seemes bigger and nearer the superficies so that one may go back and see it Of the motive faculty LI. Motion was given to a living creature 1. To seek his food 2. For those actions to which every one is destinated 3. To preserve the vigour of life For a living creature being of a more tender constitution then a plant would more easily putrifie and perish if it were not quickned by most frequent motion Therefore the Creator hath most wisely provided for our good that we cannot so much as take our meat without labour and motion LII The moving principle is the animall spirit Therefore a body without life though never so well furnished with Organs moves not and when the braine the feat of the animall spirits is ill affected for example either with giddinesse or a surfet the members presently fall or at least stumble and totter And when the nerve of any member is stopped it is presently deprived both of motion and sense as may be seen in the palsie and apoplexie LIII Now the animall spirit moves either it self only or the vitall spirit with it or lastly the members of the body also LIV. The animall spirit moves it self perpetually sometimes more sometime lesse namely running out and into the Organs of the senses or howsoever stirriug it self in its work-house For from this inward motion of it are perpetual phantasies or imaginations even in sleep which then we call dreams LV. It carries the vitall spirit along with it when at the sense of something either pleasing or displeasing it conveyes it self to and fro through the body taking that with it as it were to aide it as it is in joy and sorrow hope and feare gratulation and repentance and last of all in anger For joy is a motion wherein the spirit poureth forth it self at the sense of a pleasant object as though it would couple it self with the thing that it desireth Thence that lively colour in the face of a joyful man from the vital spirit flowing thither with a most pure portion of the blood And this is the cause why moderate joy purifies the blood and is helpful to prolong life See Prov. 15. v. 13. 17. v. 22. Sorrow is a motion whereby the vitall spirit at the sense of an object that displeaseth it runnes to its centre the heart as it were feeling a hurtful thing thence palenesse in the face of those that are affrighted and stiffnesse of the skin and haires hence also danger of death if any one be often and greatly affected with sorrow the like motions are in hope and fear joy and sorrow that is in the sense of good or bad either present or past But anger is a mixt motion whereby the spirit for fear of injury flies to the center and thence poures forth it self again as it were in revenge Hence they that are angry are first pale and afterwards red c. N. W. All these motions commonly called affections or passions of the minde are common to all living creatures But according to more and lesse for Sanguine creatures are merry Melancholy sad Flegmatick faint Cholerick furious c. LVI The said Animall spirit moves the members but with the use of instruments Tendons and Muscles and the joynts of the bones The puppets wherewith Juglers a pleasant sight to children shew playes that they may turne themselves about as though they were alive must of necessity have 1 Joynts of the members that they may bow 2 Nerves or strings with which drawne to and fro they are bowed 3 Some living strength which may draw the nerves forward and backward which the neurospasta that is hid under the covering supplies Just so to the motion of a living creature there are requisite 1 Joynts or knuckles of bones For bones were given to a living creature that he might stand upright But that he might bend also his bones were not given him continued but divided with joynts of limbs 2. Certain ligaments fastned about the bones wherewith attraction and relaxation might be made therefore certaine tendons were given them as it were cords being of a nervy and half gristly substance which growing out of the head of one bone and running along the side of another bone grow to the lower head thereof and when the tendon is drawne the following bone is drawne so as to bend it self Now it is to be noted that these tendons about the joynts of the bones are bare on both sides but about the middle of them they are extended into a kinde of a membranceous purse stuffed up with flesh Which flesh or fleshy purse they call a muscle of which every member hath many not only least that the tendons when they are drawne should depart out of their place or the bones or tendons be hurt with oft rubbing against one another or for the shape of a living creature only for what a body would that be which consisted of meer bones veins nerves and tendons a Sceleton but because there can be no motion at all without muscles as it shall forthwith appear 3. The neurospasta or invisible mover is the animal sqirit which as it can at the pleasure of the phantasie convey it self into the belly of this or that muscle so it stretches or dilates it as it vvere a paire of bellowes and drawes in that vvhich is opposite from whence nothing can follow but the bending of that member Thence it appears 1. That the animall spirit can move nothing without an Organ For why doth no man bend his knees before because there wants a knuckle above Why doth no man move his ear because that member wants muscles c. 2. It appeares also That by how many the more muscles are given to any member by so much the nimbler it is unto motion by how much the bigger so much the stronger For example in the hands and feet that they might be sufficiently able to undergo the variety of labours and going It appeares also why they that are musculy or brawnie are strong but those that are thin are weak 3. It appeares also that the animal spirit is most busie in motion running to and fro at the command of the phantasie most speedily through the nerves and arteries 4. That the motion of a living creature is compounded of an agitative expansive and contractive impulsive and continuative motion For the animal spirit coveys it self at the pleasure of the phantasie into this or that muscle and the muscle giving place to the spirit flowing in stretcheth forth it self then when the muscle is stretched forth in breadth the length of it must be
matter of the world reduced into fluidity The nature of it is to be fluid and moistning VII The earth is the most grosse part of the matter as it were the dregs and setling gathered together at the bottom The nature of it is to be dry and immoveable VIII The elements therefore are all one matter of the world distinguished by degrees of density and rarity For where the light is wheeled about there the matter is most rarefied and pure below that more grosse then grosse and fluid at length in the bottome dregs and a thick setling Therefore this is a meer gradation For earth is nothing else but thickned and hardned water water nothing but thickned air air subtilized water water liquified earth But from this difference of density rarity there ariseth another difference of the same elements namely in regard of motion and rest heat and cold The water is moveable For it flows the air more yet for it transfuseth it self here and there the skie doth nothing but whirle about most swiftly that perpetually Also the heaven by reason of its perpetuall motion is hot yea burneth perpetually the earth by reason of its perpetual rest is cold perpetually except where it is warmed by the fire of heaven coming upon it or inclosed in it IX The elements are transmutable into one another That is because the heat raised in the matter may extend and condense it In the water and air we see that come daily to passe For who knoweth not that water doth evaporate and is turned into air that water is made again of vapour the rain teacheth us But we may also procure the same mutation in our hand or in vulgar Alembicks in which waters or wines are distilled Let theie be an Alembicks void of all matter filled onely with air To the long pipe of this that hangeth out apply some narrow mouthed glasse and stop the pipes mouth carefully that no air may any way get forth you shall see that when it cannot dilate it selse locally it will be coagulated into water in the utmost and coldest corner of it that is in the glasse You shall see I say that glasse sweat and distill drops into which the air heated and rarified in the Alembick contracted it selfe But remove away the fire you shall see those drops vanish by little and little and return into air X Aristotle thought that the Elements were in a tenfold proportion to one another but later men have found them near an hundred-fold That is that of one drop of earth is made by rarifaction ten drops of water and of one of water ten of air The truth of the latter assertion is easie to be demonstrated thus Let one take a bladder of an oxe or an hog and having cleansed it anoint it with oile to stop the pores that the air may not get out To the neck of this but having first crushed out all the air let him tie the neck of some little glasse with about an hundreth part of the water which the bladder might contein Let this instrument be set in the hot sun or in a very hot stove where the water is by the heat turned into air it will appear that the bladder will be full But bring the same bladder swelled with air into the cold you shall see it the vapour turning again into water fall again Note The same hundreth proportion or near upon is also observed among colours for one drop of ink or red will colour an hundred drops of water not on the contrary and that because blacknesse represents the earth in density whitenesse the heaven in rarity But this very proportion varies because the air is in it selfe somtimes thicker and grosser somtimes more rare and thin XI The matter of all the elements as it is made up of Atomes so it is turned again into Atomes by so much the more subtlely as it is the more subtle in its masse For example the earth and every dry and hard thing is brought into a dust almost indivisible which may be sifted through a sieve but cannot penetrate The water may both be strained and penetrate For example through vessels of earth and wood yea and of lead as chap. 4. aphorisme 13. We have set down an example Air and fire penetrate also through thicker bodies as heat through furnaces XII The elements are the four greatest bodies of the world of which others are generated That the lesser bodies of the world which are infinite in number and in forms are really compounded of the elements resolution shewes For when they are corrupted they return into the elements And sense teacheth For all things have some grossenesse from the earth some liquour from the water some spirituosity from the air some heat from heaven and because all things that live are nourished by these they are thence called Elementa quasi Alimenta as if you should say nourishment as in Bohemian ziwel or ziwent XIII The Elementary matter occupies a place in the world according to its degree of density and rarity For the earth resteth at the bottome the water swims upon that the air fleets above the water and lastly the skie is in the highest place you shall see the like spectacle if you pour clay water wine especially sublimated and oile into a glasse for every one of these will occupie a place accotding to its nature XIV Therefore the Elements make the four visible regions or sphears of the world For the earth is a globe which the water naturally encompasseth round the air it the skie the air after the same manner as in an egge the yelk is encompassed with the white and that with the skin and shell XV Of the Elements there are two extreams the skie and earth as many 〈◊〉 air and water They are called extream aad mean both in regard of their sites and of their accidents For the skie is in the highest place most thin and hot the earth in the lowest most thick and cold Skie the first moveable earth the first resting The air and water as they partake of the extreams so of their accidents being somtimes either lesse thick or thin moving or still hot or cold XVI But because the Elements were prepared not for an idle spectacle but for strong operation upon one another the Creatour did somewhat change that order and commanded two sorts of water to be made and two sorts of fire XVII For part of the water is placed above the highest part of the skie and on the contrary part of the fire is taken from the skie and shut up into the bowels of the earth Both these may seem paradoxes and therefore need demonstration And as touching the waters it is manifest by the testimony of Moses That God made the second day the Expansum of the heaven which might divide betwixt the waters which are under the Expansum the waters above the Expansum Gen. 1. 6 7 8. What can be more clear now whereas
Elements themselves to scorch them and scorching them to attenuate them and attenuating them to resolve them into vapours of which condensed again many severall species of things are progenerated Now then the nature of vapours shall be laid open in the following Aphorismes I Vapour is an Element rarified mixed with another Element For example the vapour of water what is it but water rarified and scattered in the air smoak what is it but an exhalation of wood or other matter resolved II Vapour is generated of the grosser Elements earth water air as of all mixt bodies Of water the matter is evident For being set to the fire it evaporates visibly set in the sun it evaporates sensibly because even whole Pools Rivers Lakes are dried up by little and little by the heat of the sun That the earth exhales you may know by sense if you put a clot into a dish of earth or pewter and pour in water so oft upon it and let it evapourate with the heat till there is nothing left neither of the water nor of the clay For what is become of the clot it is sure enough turned into aire with the parts of the water The vapour of air is invisible yet it appears that there is some 1 In a living body where all acknowledge that there are evaporations through the skin and the hair For then the vapours that go out what are they but the vapours of the inward vapours far more subtle then the vapours of water 2 Fruits herbs spices c. dried yea very dry spread from them an odour now an odour what is it but an exhalation But not in this place a watery exhalation being that there is not any thing watery left in them therefore airy That mixt bodies do vapour is without doubt forasmuch as the Elements of which they do consist do vapour Understand not only soft bodies sulphur salt herbs flesh c. but the very hardest For how could a thunder-bolt be generated in the clouds if stony vapours did not ascend into the cloud and it is certain that stones exposed to the air for some ages as in high towers grow porous how but by evaporation and what is the melting of metals but a kind of vaporation for though the metall return to its consistency yet not in the same quantity because something is evaporated by putting to the heat III Heat is the efficient cause of vapour which withersoever it diffuseth it selfe attenuating the matter of bodies turns it into vapour For this is the perpetuall virtue of heat to rarifie attenuate and diffuse IV All is full of vapour throughout the world For heat the begetter of vapours is no where wanting so that the World is nothing else but a great Vaporarie or Stove For the earth doth alwayes nourish infinite store of vapours in its bowels and the sea boiles daily vvith inward vapours and the air is stuft full of them every vvhere And vve shall see hereafter that the skie is not altogether free from them But living bodies of Animals and Plants are noâ—hing but shops of vapours and as it vvere a kind of Alembecks perpetually vaporing as long as they have life or heat V Vapours are generated for the progenerating of other things For all things are made of the Elements as it is vvell known Stones Herbs Animals c. but because they cannot be made unlesse the Elements themselves be first founded they must of necessity be melted vvhich is done vvhen they are resolved into vapours and variously instilled into things to put on severall formes And hence it is that Moses testifies that the first seven days of the world when there was yet no rain a vapour went up from the earth to water the whole earth that is all things growing out of the earth Read with attention Gen. 2. ver 4 5 6. VI Vapours are the matter of all bodies For vvho knoweth not that vvaters and oiles are gathered out of the vapours of Alembicks vvho seeth not also that smoak in a chimney turns into soot that is black dust yea that soot gets into the wals of chimneys and turnes into a stony hardnesse After the same manner therefore that clouds rain hail stones herbs are made of the condensed vapours of the Elements and living creatures themselves and in them bloud flesh bones hairs are nothing but vapours concrete vvill appear more clear then the light at noon day VII Vapours then are coagulated some into liquid matter as water spittle flesh or pulp some into consistent matter as stones bones wood c. That appears because those liquid things may be turned into vapours and consistent things into smoke which they could not if they were not made of them for every thing may be resolved into that onely of which it is made VIII The motion of vapours with us is upwards because among the thicker elements they obtein the nature of thinner For certainly the vapour of water is thinner then water it self yea thinner then the very air which though it consist of smaller parts yet they are compacted And therefore vapor suffers it self to be prest neither by water nor air but frees it self still getting upwards hence it is that plants grow upwards because the vapour included spreading it self tends upwards IX One vapour is moist another dry one thin another thick one mild another sharp c. For those qualities which are afterwards in bodies are initially in their rudiments that is vapours which we may know by experience For dry smoak pains the eyes which a humid vapour doth not there you have sharpnesse smels also which are nothing but exhalations of things do not they sufficiently manifest sharpnesse sweetnesse c and Chymicks gather Sulphur salt and Mercury out of smoak Therefore all qualities are in vapours more or lesse whence the bodies afterwards made of them get such or such an habit or figure X Vapours gathered together and not coagulated cause wind in the air trouble in the sea earthquake in the earth Of winds XI Wind is a fluxe of the air ordained in nature for most profitable ends For winds are 1 the besomes of the world cleansing the elements and keeping them from putrefying 2 the fan of the spirit of life causing it to vegetate in plants and all growing things 3 the charriots of clouds rains smels yea of heat cold whether soever there is need that they should be conveyed 4 Lastly they bestow strong motions for the uses of men as grinding sailing XII The ordinary cause of wind is store of exhalations one where enforcing the air to flow elsewhere We may in our hand raise a kind of wind four manner of ways namely by forcing or compressing rarifying and densifying air which shall be shewed by examples by and by and so many wayes are winds raised in the world yet they are all referred to that first cause vapours as shall be seen by and by I said that wind may be raised by
else but the image of the whole plant gathered together into a very small part of the matter from whence if need be the same plant may be produced again as we see done N. W. That herbs are bread neverthelesse without seed by virtue of the spirit infused into the elements 1 The command of God proves Gen. 1. v. 11. Let the earth bring forth c. which is yet in force 2 Experience For if you uncover the earth beneath all roots and seeds yet in the years following vvhen it hath been somewhat oft watered vvith rain vvater you shall see it bud forth vvhich is a notable argument of the spirits being diffused every where but especially descending with the Sun and raine VIII The outer and inner bark leaves shells downe flowres prickles c. are integrating parts of plants serving to defend them and preserve their seeds from the injurie of heat and cold IX The kernels are for the most part encompassed with a pulp for their thinner nourishment and to defend them from injury but yet this pulp when it is come to ripenesse serves for food to living creatures as it is to be seen in Apples Peares Cherries Plummes c. X. The proprieties of plants are varietie heat and tenacity of their spirit XI The variety of plants is so great that the number can scarce be counted by any means The natural spirit in meteors and minerals makes certain species and those easie to be counted as we see but the vitall spirit doth so diffuse it self that the industrie of no man is yet sufficient to collect the the species of herbs and trees XII The cheif kinds of plants are herbs trees shrubs XIII An herb is that which growes and dies every year XIV A tree is that which rising up on high growes to wood and continues many years XV. A shrub is of a middle nature as the alder the vine N. W. 1. Some trees live for many ages to wit such as have a compacted and glutinous substance as the oak the pine c. vvatery and thin plants do soon grow and soon vvither as the sallow c. 2 Some lose their leaves every year namely those that have a vvatery juice others keep them as trees of a rozenous nature 3 Trees are either fruitful or barren the first bear either Apples or Nuts or fruit like unto Pine Apples or Berries 4 Porositie and airynesse is given to the vvood of trees by reason of which they do not sinke and that 1 That they might take fire 2 That they might the more easily be transported any vvhither through rivers 3 That ships might be made of them Also clamminesse or indissipability vvas given them that they might serve for the building of houses for vvhich end also their talnesse serves Other differences of plants may be seen else vvhere XVI All plants are hot by nature but in proportion to our heat some are called cold For generation is not done but by heat but that vvhich is below the degree of our heat seemes cold to us As for Hemlock Opium c. they do not kill vvith cold but vvith the viscosity of their vapours vvhich fill up the cavities of the brains stop the Nerves and so suffocate the spirit the same may be said of all poisonous things XVII Vitall spirit as also naturall holds so fast to its matter that it scarce ever forsakes it This is demonstrated besides that we see the spirit every year to be driven by the cold of winter out of the stocks and to be hidden in the root and to put forth it selfe again at the beginning of the spring by four examples 1 That how ever the matter of fruits or herbs be vexed yet the spirit conteins it selfe as it is to be seen in things smoaked tosted roasted soaked pulverized c. which retein their virtue 2 That being driven out of the better part of the matter by the force of fire yet it sticks in the portion that is left and there it is congregated and inspissated so that it suffers it selfe to be thrust together into a drop or a little poulder rather then forsake the matter as it appears in distilled waters which therefore they call spirits 3 That when its matter is somewhat oft distilled and transfused into divers formes through divers Alembicks yet it doth uot fly away For example when a goat or a cow eats a purging herb and the nurse drinks her milk or the whey of her milk it comes so to pass that the infant that sucks her will be purged 4 And which is more it doth not onely retein a virtue of operating but also of augmenting it selfe and forming a creature of its kind which may be shewn by two examples Sennertus relates that Hieremy Cornarius caused a water to be distilled in June Anno 1608. and that in the moneth of November a little plant of that kind was found at the bottome of the glasse in all points perfect But Quercetanus writes that he knew A Polonian Physician that knew how to pulverise plants so artificially that the poulder as oft as he listed would produce the plant For if any one desired to have a rose or a poppy shewed him he held the poulder of a rose or a poppy inclosed in a glasse over the candle that it might grow hot at the bottome which done the poulder by little little raised it self up into the shape of that plant and grew represented the shape of the plant so that one would have thought that it had been corporeall but when the vessell was cold sunk again into poulder Who sees not here that the spirits are the formers of plants who sees not that they inhere so fast in their matter that they can as it were raise it again after it is dead who sees not that the spirit of a minerall or a plant is really preserved in the forme of a little water oile or poulder Thus the eternall truth of that saying is mainteined And the Spirit of God moved it selfe upon the waters As for the spirit of a living creature whither it may be preserved after that manner and raised up to inform a new body we leave it to be thought of purposing neverthelesse to speak something of it towards the end of the next Chapter CHAP. X. Of living creatures THus much of plants here follow living creatures I A living creature is a moving plant endued with sense as a worm a fish a bird a beast For if a stone or an oak could move it self freely or had sence it would be a living creature also II The principall difference betwixt a living creature and a plant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a free moving of it selfe to and fro For the better to expresse the power of the spirit of life Gods Vicar in creatures it was needfull that such bodies should be produced which that spirit inhabiting might have obedient unto all actions Now seeing that the ground of action is
lest it should put the living creature to continuall pain and trouble by being too sensitive it is encompassed with a thin skin called in Latine Cuticula which we see come of somtimes in members that are scorched and bruised and void of sense to restraine the violence of the sense XLV The taste hath the tongue for its Organ a porous member and alwayes moist that so dry things also that touch it may mâ—lt and give forth a savour which penetrating the tongue by the nerves placed at the roots thereof is by and by communicated to the brain When the tongue is dry as in great thirst the taste perceives nothing and therefore God hath in his wise counsell provided that in every perfect living creature the vapours exhaling out of the ventricle should be gathered together into spittle within the concavity of the mouth and should water the tongue perpetually for which purpose the porositie of the tongue serves very wel Yet there were added over and above two little kernels called Tonsillae spongious too alwayes preserving spittle for the use of the tongue XLVI The nostrils are the Organs of smelling and that cribrous bone placed over them by which as through a sponge the smel comming from things may enter the brain Therefore when the Catarrhe flowes and fils the nostrils smelling is hindred This is the most open way to the brain and therefore most powerfull to affect the animall spirit either immediately pleasing or recreating or strengthning it or molesting and suffocating it For hence it is that grosse fuliginous impure vapours kill but sharp smells raise a man even out of a deep swoone XLVII Hearing hath the ear for its Organ which containes the hole to the brain together with a gristly border winding about like the shell of a snaile adjoyned without to receive the motion of the aire when in is stricken and turne it inward but within at the center of the windings is a little drum with a little bit of flesh standing by it like a hammer which being beaten with the aire that enters beats the drum also which the spirit perceiving judges of the greatnesse or smalnesse nearnesse or distance of the thing beaten with the aire and by multiplied experience knows what it is that moves the aire and of what sort This wonderful Organ is easily corrupted within and without Within if the passages be stopped with flegme much more if the hammer or the drum be hurt with rottennesse But without if the ear that is that gristly border be cut off for then the sound slips by the ear or being received in ordinately makes only an inordinate noise To help which the Creator gave living creatures two ears apiece Now it appeares hence 1 Why too sharpe or too dull sounds offend the temperate please us because they agree better with our spirit 2. Why a sound penetrates obliquely also because the aire moved moves that which is next it round about by the motion of diffusion 3. Why a sound spread round about failes by little and little because it is just as when the water of a poole is moved with a stone falling into it Excepting that the water quivers a good while in that whole circle but the circle of the rain moved passeth away together and at once for the sound of a bell doth not sticke in the aire but is wheeled about in the sounding bell 4. Why when one hears all hear the same because a sound is a real commotion of the aire which arrives at the ears of all those that are within that circle 5. What the Echo is namely a sound reflected from hollow places after the same manner as the circulations of the water made in a vessel after they have been at the sides returne again toward the center XLVIII The sight hath the eye for its Organ which is nothing else but a living looking glasse receiving into it self the images of such things as present themselves and transmitting them to the brain to be judged of The fabrick of the eyes is admirable For beneath the fore-head of every living creature God hath hollowed out in the skull two windows into which the outmost membrane of the brain sends two things like bags filled with the humorus that come from the braine In the midst of which there is a pipe woven together of an opacous thin membrane yet full of a most pure chrystalline humour they call it the apple of the eye in which vision is properly made this is encompassed with a net-work full of a watery or glassie humour And last of all that membrane which the common sort call the white of the eye but Philosophers because it is hard and polished over like a horne call cornea and this is transparent over against the apple and the net-work elsewhere it retaines its whitnesse Now under the root of the apple lies the optick nerve by which the image of the thing perceived passeth straight to the center of the braine XLIX No vision is without the ministery of light for that reflecting from things and coloured with their aspect diffuseth it self every way and wheresoever it falls upon a glasse it impresseth the image of the said things Whence it appeares 1. Why only things that are coloured are seen because the light must of necessity rebound to the eye but that which hath no colour is transparent as the aire c. 2. Why those things that are to be seen must of necessity be enlightned because sight is the resiliencie of the light from the object to the eye 3. Why the eye placed in the shade or in the dark sees the stronger because it receives the light reflected without any impediment For if the eye it self be enlightned also the light reflected from it meets with the other light coming from things and so there is a collision and a dissipation of them both 4. VVhy we see nothing if there be any thing betwixt the eye and the object because the reflexion of the light is not made but in a right line 5. VVhy some living creatures see best in a strong light others in an obsure light because the lucidity of the animal spirit is diverslly proportionated So Spiders and Flies see the smallest things which passe our sight and much more the sight of an horse or an elephant c. because there are more subtile spirits in a more subtile body 6. VVhy whitenesse disgregates the sight and if it be overmuch dissipates and corrupts it because it is the very light it self reflecting whose nature is to penetrate attenuate part asunder and diffuse the object For to that end it was sent into the world L. Viston is three-fold streight reflected and refracted Right or direct vision is that whereby the light is seen suppose the Sun or fire For here the light offers it self to the eye by a single line Reflected is that whereby other things are seen in a free aire for there the light reflected from things comes
if it be true as it is most likely the reason is easie to be known 5 The Magneticall Medicine is very famous amongst Authours with which they do not cure the wound it selfe but the instrument wherewith he wound was given or the garment wood or earth besprinkled with the bloud of the wound is onely anointed and the wound closes and heals kindly Some deny that this is done naturally who do not sufficiently consider the secret strength of nature Yet examples shew that this kind of cure with an ointment made with most naturall things yea with nothing but the grease of the axeltree scraped off from a cart hath certain successe without using any superstition Wherefore it is credible that the spirit poured out of the body with the bloud that is shed adheres partly in the bloud partly to the instrument it self for it cannot abide without matter being forced thence with the fat that is applied returnes to its whole and supplies that and hereto perhaps that observation appertains concerning the venom of a snake viper or scorpion conveyed into a man with a bite For if the same beast or but the bloud or fat thereof be forthwith applied to the wound it sucks out the venom again because it returns to its own connaturall More of this kind might be observed by approved experiments 6 Last of all it is not unworthy of our observation that the animall spirit doth form living creatures of another kind rather then quite forsake the putrifying matter namely wormes and such like Now it is certain by experience that of living creatures that are dead and putrified those living creatures are especially bred on which they were wont to feed when they were alive For example of the flesh of storks serpents are bred of hens spiders of ducks frogs c. which that it will so come to passe if they be buried in dung John Poppus a distiller of Coburg hath taught after others It appears then that the animall spirit is every where and that very diligently busied about the animating of bodies CHAP. XI Of Man I A Man is a living creature endued with an immortall soule For the Creatour inspired a soul into him out of himselfe Gen. â— v. 7. which soul is called also the mind and reason in vvhich the image of God shineth II Therefore he is compounded of three things a body a spirit and a soule So the Apostle testifies 1 Thes. 5. 13. Let your whole spirit and soul and body be kept blamelesse And so 1 Cor 14. vers 14. He distinguisheth betwixt the spirit and the minde And indeed so it is vve have a body compounded of the Elements as vvell as bruits vve have a spirit from the spirit of the world as vvell as they but the soule or minde is from God The first vve bear about us mortall the second dissipable but the last enduring ever without the body as we are assured by faith Therefore when thou seest a man think that thou seest a King royally cloathed and sitting in his royall throne For the minde is a King his robe is the spirit his throne the body III The body is the Organ and habitation of the spirit but the spirit is the habitation and mansion of the soul. For as the spirit dwels in the body and guides it as the Pilot doth the ship so the soul dwels in the spirit and rules it And as body without a spirit neither moves it â—f nor hath any sense of any thing as it to be seen in a dead carcasse so the spirit vvithout the minde hath no reason nor understands any thing as we see in bruit beasts Therefore the soul useth the spirit for its chariot and instrument the spirit the body and the body the foresaid instruments IV As the spirit is affected by the body so is the minde by the spirit For as vvhen the body is diseased the spirit is presently sad or hindred from its action so vvhen the spirit is ill disposed the minde cannot performe its functions dextrously as vve may see in drunken melancholie mad-men c. Hence it is that the gifts of the minde follow the temperature of the body that one is more ingenious courteous chast courageous c then another Hence that fight within us which the Scripture so oft mentions and we our selves feel For the body and the soul being that they are extreams the one earthly the other heavenly the one bruit the other rational the one mortall the other immortall are alway contrary to one another in their inclinations Now the spirit which is placed betwixt them ought indeed to obey the superiour part and keep the lower part in order as its beck Yet neverthelesse it comes oft so to passe that is carried away of the flesh and becomes brutish V. Such a body was given to man as might fitly serve all the uses of his reasonable soule And therefore 1 Furnished with many Organs 2 Erect 3 Naked and unarmed that it might be free of it self and yet might be cloathed and armed any way as occasion required For the hand the instrument of instruments the most painful doer of all works vvas given to man only He only hath obteined an erect stature least he should live unmindful of his countrey Heaven Again he only was made naked and unarmed but both by the singular favours of God For living creatures whilest they always bear about them their garment haires feathers shels and their armes sharp prickles horns what do they bear about them but burdens and hindrances of divers actions The liberty granted to man and industry in providing fitting and laying up all things for his use and pleasure is something more divine VI. A more copious and pure spirit was given to man and therefore his inward operations are more excellent namely a quicker attention a stronger imagination a surer memory more vehement affections The first appears from the braine which is given in greater plenty to man then to any living creature considering the proportion of every ones body For all that round head and of so great capacity is filled up vvith brain to what end but that the spirit might have a more spacious vvorkhouse and palace The rest are known by experience as followeth VII Attention is a considerate receiving of the objects brought into the sensorie instruments We said in the former Chapter that it is commonly called the common sense This vvas given to man so much the quicker as it is destinated to more objects and more distinctly to be perceived VIII Imagination is the moving of things perceived by the sense within and an efformation of the like For the image of the thing seen heard or touched with attention presently gets into the brain which the spirit by contemplation judges of what it is and how it differs from this or that thing therefore it may well be called in this sense the judgment This imagination is stronger in a man then in any living creature
so that it feignes new formes of things namely by dividing or variously compounding things conceived And this is done with such quicknesse that upon every occasion we imagine any thing to our selves as vve find dreaming and waking and by how much the purer spirit any one hath he is so much the more prompt to think or imagine but dulnesse proceeds from a grosse spirit Observe this also That the animal spirit vvhen it speculates forward and drawes new images of things from the senses is said to learne vvhen backward resuming images from the memory it is said to remember When it is moved too and fro vvithin it self it is said to feigne somewhat Note also that from the evidence of sensation growes the degree of knowledge for if the sense perceive any thing a farre off or weakly and obscurely it is a generall conception If nearer distinctly and perspicuously it is a particular conception for example when I see something move a great vvay off I gather it to be a living creature vvhen I come near I know it to be a man and at length this or that man c. IX Memory remembrance is the imagination of a thing past arising from the sense of a thing present by reason of some likenesse For vve do not remember any thing otherwise then by a like object For example if I see a man that resembles my father in his face presently the memory of my father comes into my minde So by occasion of divers accidents as place time figure colour found c. divers things may come to minde where the like vvas seen heard c. vvhich occasion sometimes is so slight and suddain that it can scarce be marked for what is quicker then the spirit N. Now it may be demanded seeing that the animal spirit moveth it self so variously in the brain yea and other nevv spirit alwayes succeeding by nutrition how is it that the images of things do not perish but readily offer themselves to our remembrance Answ Look down from a bridge into the vvater gently gliding you shall see your face unvaried though the vvater passe away And vvhen you see any thing tossed vvith the vvind in a free aire the winde doth not carry away the image of the thing from thine eye What is the cause But that the impression of the image is not in the water nor in the aire but in the eye from the light reflected indeed from the water and penetrating the aire So then in like manner an inward impression is not really made in the brain but by a certaine resplendency in the spirit Which resplendency may be kindled again by any like object Otherwise if images vvere really imprinted in the brain we could not see any thing otherwise in our sleep then it had once imprinted it self in the brain being seen But being that they are variously changed it appears that notions are made not by reall impressions but by the bare motion of the spirit and the imagination of like by like X An affection is a motion of the minde comâ—ng from imaginations desiring good and shunning evill There are more affections and more vehement in a man For bruits scarce know shame envy and jealousie and are not so violently hurried into fury and despaire or again into excessive joyfulnesse thence laughter and weeping still belong to man only XI The minde of man is immediately from God For the Scripture saith That it was inspired by God Gen. 2. v. 7. and that after the death of the body it returnes to God that gave it Eccles. 2. v. 7. For it returnes to be judged for those things which it did in the body whether good or evill 2 Câ—r 5. v. 10. But we are not to thinke that the soul is inspired out of the essence of God as though it were any part of the deity For God is not divisible into parts neither can he enter into one essence with the creature And Moses vvords sound thus And God breathed into the face of Adam the breath of life and man became a living soule See he doth not say that that breath or inspiration became a living soule but man became a living soul Nor yet are we to think that the soul was created out of nothing as though it were a new entitie but only that a new perfection is put into the animall spirit in a man so that it becomes one degree superiour to the soul of a beast that appears out of Zach. 1â— v. 1. Where God testifies that he formes the spirit of man in the midst of him Behold he forms and not creates it It is the same vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jatzar vvhich is used of the body also Gen. 2. v. 7. As therefore the body is formed of the prae-existent matter so is the soul of the prae-existent spirit of the vvorld Aud by cousequent even as the earth vvater air and skie are all one matter of the world differing only in the degree of their density so the naturall vitall animall and this mentall spirit are all one spirit of the world differing only in the degree of their purity and perfection Therefore it is credible that the divine inspiration conferred no more upon man but this that he 1 refined the inmost part of his spirit that in subtility of actions he might come nearest to God of all visible creatures 2 Fixed it that it might subsist both in the body and out of the body Therefore the Scripture makes no other difference betwixt the spirit of a man and of a beast then that the one ascends upwards the other goes downwards that is the one flees out of the matter the other slides back into the matter Eccles. 3. v. 21. Hence also that question Whether the soul be propagated by generation may be determined The root of the soul which is the vitall and animall spirit is certainly by generation but the formation thereof that the inmost parts thereof should become the mentall spirit or the minde God attributes to himself Zach. 12. 1. Yet not concurring extraordinarily or miraculously but because he hath ordained that it shall be so in the nature of man It appears also why man is commonly said to consist of a body and a soule only namely because the rationall soule is of the spirit and in the spirit For as our body is made of a four-fold matter that is of the four Elements so our soule to speak generally and contradistinguish it from the body consists of a fourfold spirit Naturall Vitall Animall and Mentall XII There are three faculties of the mind of man the Understanding the Will and the Conscience These answer to the three functions of the animall spirit or to the inward senses out of which also they result For we have said that as the spirit useth the body for its Organ so the soule useth the spirit Therefore the three inward Senses Attention Judgement and Memory are instruments by which the soule useth the Understanding
the Reins Venus the Lungs Mercury c. Lastly certain creatures shew forth their virtues in certaine parts of the body For example some herbs cure the Lungs some the Liver c. which shews a certain analogy of the Microcosme to the Macrocosme though not well known to us XXII Also Man is not absurdly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the all because 1 He hath his body from the Elements his spirit from Heaven his mind from God and so in himselfe alone he represents the visible and the invisible world 2 Man is all because he is apt to be all that is either most excellent or very base For if he give himselfe to earthly things he becomes brutish and falls back again to nothing if to heavenly things he is in a manner deified and gets above all creatures CHAP. XII Of Angels WE joyn the treatise concerning Angels with the Physicks because they also are a part of the created World and in the scale of creatures next to man by whose nature the nature of Angels is the easier to be explained Therefore we will conclude it in some few Aphorismes I There are Angels Divine testimonies and apparitions testifiè that and also a three-fold reason 1 Vapours concretes plants living creatures are mixt of water and spirit Now there is matter without spirit the pure Element therefore there is spirit also without matter 2 As the matter of the world is divided into four kinds the four Elements so we see already the spirit of the world to be distinguished into the naturall vitall animall and mentall spirit Now the lowest degree is to be found alone as in concretes Therefore the highest may be found alone to wit in the Angels 3 Every creature is compounded of Entitie and Nihility For they were nothing before the creation but now they are something because the Cretour hath bestowed on them of his Entitie more or lesse by degrees By how much the more entitie any thing hath so much the further it is from nihility and on the contrary Seeing then then that there is the first degree from nihility that is a Chaos the rudiment of an Entitie without doubt there is the last also which comes nearest to a pure Entitie But man is not such because having matter admixt he partakes much of nihility Therefore of necessity there is a creature with which materiality being taken away all other perfections remain And that is an Angell II An Angell is an incorporeall man An Angell may be called a man in the same sense that man himselfe is called an animall and an animall a plant and a plant a concrete c. as we have set down in their definitions that is by reason of the forme of the precedent included with a new perfection only super-added For a man is a rationall creature made after the Image of God immortall so is an Angel but for more perfections sake free from a body Therefore an Angel is nothing but a man without a body A man is nothing but an Angel clothed with a body But that Angels are incorporous appears 1 Because although they be present they are not discerned neither by the sight or any other sense 2 Because they assume to themselves earthly watery aery fiery or mixt bodies as need requires and put them off again which they could not do if they had bodies of their own as we have Yet ordinarily they appear in an humane forme by reason of the likenesse of their natures as we have said III Angels were created before all visible things That was shewed in the Apendix of the first Chapter you may see it again if need be And Moses words are clear In the beginning God created the heaven and the earth and the earth was void See the earth was in that first production emptie and void Therefore heaven was not void then it was filled with its host the Angels IV The Angels were created out of the Spirit of the world As Moses seems to comprehend the production of Angels under the name of Heaven so also the universall Spirit For he â—oth not say that this was created with the earth but he pronounceth abruptly after the creation of the earth that the Spirit of God moved it selfe upon the waters intimating thus much that it was in being before We conclude therefore that the Angels were formed out of that Spirit so that part of that spirit was left in the invisible heaven and shaped into meer spirituall substances Angels and part sent down into the materiall world below After the same manner as the fire was afterward partly left in the Skie and fashioned into shining Globes and partly sunk into the bowels of the earth for the working of minerals and other uses That which follows makes this opinion probable if not demonstrable 1 Principles should not be multiplied without cause Seeing therefore that the Scripture doth not say that they were created out of nothing nor yet names any other principle why should we not be satisfied with those principles that Moses hath set down 2 Angels govern the bodies which they assume like as our spirit inhabiting the matter doth Therefore they are like to it 3 There is in Angels a sense of things as well as in our spirits For they see hear touch c. though they themselves be invisible and intangible Also they have a sense of pleasure and griefe for as much as joyes are said to be prepared for the Angels and fire for the divells into which wicked men are also to be cast Although therefore they perceive without Organs yet we must needs hold that they are not unlike to our spirit which perceiveth by organs V The Angels were created perfect That is finished in the same moment so that nothing is added to their essence by adventitious encrease For being that they are immateriall they are also free from the law of materiality that is when a thing tends to perfection to be condensed fixed to encrease and so to be augmented and become solid by certain accessions VI Angels are not begotten Men Animals and Plants are generated because the spirit included in the matter diffuseth it selfe with the matter and essayes to make new Entities But an Angel being that it is without matter and its essence cannot be dissipated hath not whether to transfuse it selfe Hence Christ saith that in Heaven we shall be as the Angels without generation or desire of generation Mat. 22. 30. VII Angels die not The spirit of Animals and of Plants perisheth because when the matter that is its chariot is dissipated it also is dissipated But an Angell having his essence compacted by it selfe without matter cannot be dissipated and therefore endures VIII The number of Angels is in a manner infinite See Job 25. v. 2 3. yet Daniel names thousands of thousands and myriads of myriads Dan. 7. 10. as also John Apoc. 5. 11. IX The habitation of the Angels is the Heaven of Heavens Mat. 18. v.