of Iupiter who moueth about in 12. yeeres The seauenth Heauen is the Sphaere of Mars who signifieth his circular motion once in 12. yeeres The eight Heauen is the circle of the Sunne who goeth about the earth once in a yeere The ninth Heauen is that of Venus who maketh a reuolution once in 246. daies The tenth Heauen is the Orbe of Mercurie who moueth round about his circuit once in 330. daies The eleauenth being the lowest Heauen is that of the Moone who goeth about the earth once in 28. daies making in this manner 12. reuolutions in one yeere Thus you may perceiue the seuerall motions of the Heauens in their seuerall degrees Philadelph Shew me I pray you whether all these Heauens in generall or one more especiall is the cause of the procreation of the inferiour earthie and naturall bodies Theophrast Nunquā nimis dicitur quod nunquāsatis dicitur There is neuer too much spoken where the disciple is not weary in hearing Know therefore that as the Heauen which is called Primum mobile is the first of all motions which tendeth to place from which all other latter and succeeding motion as procreation alteration growing or augmentation and perishing or death doe come euen so that body which is carried about with a continuall motion and circuit must needes be the cause of all bodies procreated And it is a very ancient opinion of the Philosophers that the Sunne mouing Astrall influences is of greatest vertue and power which being placed by God in the middest of Heauen illumineth all things both aboue and also beneath it and with his beames maketh the whole world fruitfull euen to the very center of the same For as the fountaine of life in mans body is the center of his heart where that secret vitall spirit is contained from whence naturall heate doth spring heating illumining and quickning the rest of the members euen so the Sunne by his heate and light doth naturally quicken all the parts of the world both superiour and inferiour For in regard of his heate it is called the Heart of the world and in regard of his light it is called the eye of the world The Sunne is the most noble body of all things that are in the naturall Heauens and in the earth therefore in respect of the worthinesse thereof and vertuous power wherewith it is endued next vnto God it is called the parent of all things because the seminarie and formall vertue of all things is secretly comprehended therein Philadelph Then it seemeth that the Sunne by his continuall and yeerely course comming toward vs doth promote and set forward the procreation of things and going from vs doth cause their decay and perishing Theophrast It is very true which you say for it agreeth with Aristotle who determineth that the celestiall and mundane conuersion is the cause of those things which are begotten and which perish It is necessarie saith he that this whole world which compasseth the earth about be so continued with his superiour conuersions and motions that the whole vertue thereof may be gouerned thereby For that ought to be accounted the first cause from whence all things haue the beginning of motion And further saith he this cause is sempiternall neither hath it as touching place any determined end but is alwaies in the end Also in his booke de mundo hee calleth Heauen an Element farre differing from those foure knowne and common Elements which he affirmeth to be diuine and immortall and free from destruction But for as much as there is in the Heauens a double or two-folde reuolution and conuersion the one which is the most swift mundane motion which is finished in the space of 24. houres and the other whereby the seauen inferiour Orbes are turned backward by a contrary motion to that of the higher Heauen the first of these two going alwaies forward after one manner in a constant course without change cannot be the cause of life and death things so contrary But the latter carying about the wandring starres by the Zodiacke when it bringeth them to the North maketh the pleasant Spring and life of things but when it carieth these into the South it bringeth the fall of the leafe and the decay of things terrestriall By this perpetuall calculation of the Sunne and Starres the Heauen is maried to the Earth and the inferiour Elements doe ioyne with the superiour Philadelph Whatsoeuer is moued is moued of another What then is the cause of the generall motion of the Heauens in their seuerall Orbes Some haue thought that the celestiall bodies are moued of their proper formes Some according to Platoes opinion consent of the Philosophers haue denied them to be liuing creatures affirming that it is one of the greatest shew-tokens of life that those celestiall bodies haue the principall cause of their motion in themselues and that they stand not in neede of an externall mouer And for this cause not onely the most auncient Chaldean Astrologers but also the Chieftaines of the old Phisiologie as well Greekes as Egyptians as witnesseth Plato in his Cratilo and Epinomides and else-where haue thought that the Caelestiall Orbes haue life and Soule from whence motion proceedeth and that the whole world is quickned by an vniuersall Soule therein which they imagined to be sempiternall Yea this opinion was so setled in the mindes of the Atheniens that they condemned Anaxagoras of an irreligious conceit because hee durst affirme the contrary What say you to this Doe you agree to this Philosophie Theophrast I allow it not for it must be granted that God alone is the first mouer and chiefe cause of all motion and therefore men illumined with a more cleare light of the knowledge of God than the Philosophers had in stead of that imagined Soule of the world vnderstand a certaine created spirit which moued vpon the waters in the first creation which Spirit receiued power from God to quicken cherish and conserue all things in their kinde and order vntill the determined end of the same Therefore we may safely say that neither Heauen nor the Starres are animated as bodies organicall and for that cause cannot be meete habitacles for a Soule but are rather bodies regular and vniforme moued by a certaine naturall necessitie according to the wisedome of the Almighty For we know that God passeth the whole frame of the Earth Sea and Heauens who fulfilleth all in all And to preuent the great ruine thereof he hath of his great goodnesse and infinite wisedome appointed that generall Nature to defend and preserue this great worke by the vertue and moderation thereof And that by the continuall and yeerely reuolution of the eight Heauen and by the influences and vertues of the Starres Planets and Celestiall powers all things might be well gouerned and abide constant in their estate vntill the predestinated time of their dissolution And yet in such manner that God himselfe still ordereth all things in these secondarie offices according to
magnitude of the similars out of whose conueniencie and mutuall consent a perfect body at the last is made Therefore all these aptly ioyning together in one the subiect fitly prepared draweth vnto it the common forme of all these preserueth it and attendeth the functions thereof Philadelph It seemeth then that there are diners sorts of preparations of the matter to make it apt and fit for forme Theophrast There are sundry preparations but especially three One is a good and conuenient temper which must be in euery simple and similar part proceeding from the mixture of the first principles and a good disposition of the whole body another preparation is a fit and conuenient composition a consent and conformation which we see to be seuerally in euery organicall part and in all the members of the body the third is a certaine spirit diffused throughout the whole body which must haue in it a vitall and preseruing heate Philadelph I see no reason why you should bring in this last for a preparation Theophrast If you know that euery liuing creature doth containe heate in it selfe nourishing it whereby life is preserued and which being extinct the soule thereof departeth then haue you no cause to doubt but that the same spirituall heate is of all other most necessarie to maintaine life for that it commeth most neere to the nature of the soule and is vnto it a perpetuall and inseparable companion Philadelph What letteth then that this preparation may not proceede from the composition of the Elements Theophrast Albeit the first preparation before spoken of proceedeth from the Elements yet the conformation and spirit doe not take their originall from thence but from a more diuine beginning Philadelph Why so Theophrast Because by no meanes it can come to passe that the Elements howsoeuer tempered in the best manner can by themselues without the helpe of another giue to the body apt conformation sense and motion For what order or measure can you prescribe in the effecting of these things Philadelph In my opinion the manner of tempering them is inexplicable Theophrast But if this seeme inexplicable you will say that the manner of temperament in the conformation is farre more inexplicable For it is well enough knowne that some things are of a hot temperament because the hot and firie Element doth exceede the other Elements in the mixture Moreouer if by touching you shall feele that which is colde so to be then you will coniecture that the colde Element is predominant But by what reason it commeth so to passe that this or that is the figure of this or that thing you can neither expresse by words nor yet conceiue in minde For we behold many things with our eyes which albeit they be of one temperament yet haue they receiued vnlike shapes figures and contrariwise that some things are like in figure whose temperament is most vnlike in themselues Furthermore that in-set spirit or heate which is both the worker and band of life cannot be ascribed to the temperament of the parts of the body Philadelph I pray you open this matter vnto me somewhat more plainely Theophrast A liuing creature being on the sodaine newly slaine euery of the similar parts doe for a while retaine temperature and cannot in such a moment be changed and put out of his nature and yet notwithstanding then neyther that in-set heate nor spirit is in those parts Philadelph No meruaile For the liuing creature and his parts doe therefore die because that hot and in-set spirit which is the conseruing cause of soule and life being sodainly dissolued either vanisheth or else being extinguished perisheth For it is true which Aristotie saith that when death approacheth to man or beast the body waxeth colde Theophrast Hereupon it is concluded that the in-set spirit or heate doth nothing at all appertaine to the reason of temperament and because the spirit which is in the greater Arteries especially is not reckoned among the parts of the body no more then is the bloud which is shut vp in the veines it must therefore necessarily follow that neither that spirit nor heate doth any thing at all appertaine neither to the substance of the body nor to the temperament which ariseth from the Elements of nature Wherefore this temperament shall not be the efficient neither of the spirit nor of the conformation but this conformation must follow and proceede from a more Diuine nature And of this opinion is Auerrhois Philadelph I remember in deede that Auerrhois saith that both the naturall heate and spirit that is in vs commeth no manner of way from the temperament of the bodily parts whose words are these The parts by nature doe both worke and are also wholy affected through the heate which is diffused in them differing from that which is gotten from temperament for it is found by experience in Anatomies that in the heart is contained a certaine little vaporous body exquisitely hot the which is transmitted from thence by the pipes of the Arteries and is deriued into the whole body of the liuing creature These things make plaine to me that the heate and spirit which is naturally in vs doth not onely not retaine the nature and condition of fire but also that they proceede not from the composition and mixture of the Elements they hauing rather a certaine originall more Diuine which originall what manner of thing it should be neither can I call to minde where he expressed it nor yet can fully attaine vnto it doe what I can For this cause I pray you supply my want herein which I know you are well able to doe Theophrast You demaund of mee a very hard and doubtfull matter yea such a thing as for my willingnesse herein may cause me to be hammered on the Anuile of calamity and to be accounted too rash yet tosatisfie your request I will reueale vnto you my whole knowledge concerning this matter first therefore I will begin to shew the opinion of such as are learned and are louers of truth concerning heate and spirit then I will shew you the root and originall of formes wherein I will so deale that what I lay downe for this point shall be especially builded and founded vpon the ground of Hippocrates Plato Galen and Aristotle Know therefore first of all that whatsoeuer liueth and not created of corrupt and filthy matter proceeded from a subiect which is the proper seede of euery thing Here-hence all the parts of the body are made at the first by the force of nature as it were by the hands of the worke-maister the lesser and more small parts being at the first confused are afterward digested and brought into order So that the seede being as it were endued with a certaine excellent artificiall wisedome giuing vnto Plants and other vegetables which come out of the earth which notwithstanding is mixed with other Elements and to liuing creatures which come out of their materiall bloud their familiar and conuenient nourishment such
me Etiamsi anima adhuc in me est because my Soule is yet within me And it was said of Eutichus which being a sleepe at S. Pauls Sermon fell downe as dead Anima eius est in ipso his soule is yet in him that is there is yet breath in his body that he may be reuiued againe Also sometime Anima is taken for nothing so said the Prophet We haue conceiued and beene in trauaile et peperimus Spiritum and we haue brought forth a Soule Finally the Spirit is taken for the regenerated soule so saith the Apostle Pneuma lusteth against the flesh And S. Augustine in diuers places calleth the soule by no better name then Flatus which signifieth no more then a breath or blast Deus fecit saith hee omnem flatum God made euery blast meaning euery soule And it is written God breathed into Adam the breath of life Therefore these two words being thus confounded in the Scripture how can you make them appeare to be two distinct essences Theophrast All that you haue alleadged is nothing at all against the distinction of the essences of soule and spirit albeit the one sometime hath the name of the other For admit that the soule sometime signifieth life and spirit because it is the principall spirit that giueth life and is also immortall yet doth it not therefore follow that the Aethereall spirit which is transitorie ioyned therewith as a bond to keepe it in the body is of the same essence And where to serue your purpose you english the word anima to signifie spirit or breath and againe spirit to signifie soule as in these places Anima eius est in ipso there is yet breath in his body and peperimus spiritum we haue brought forth a soule you deale not faithfully in translating calling that spirit which is soule and that soule which signifieth spirit It cannot be denied but that so long as the soule is in the body there remaineth also that breathing spirit with it and no longer then breath tarrieth will the soule abide in the Heart and Braine not because they are all of one essence but because the spirit is a meane to conioyne the soule and body together for a time according to the saying of the Psalmist Thou takest away their spirit or breath and they die This was the instrumentall spirit which God vsed in the conioyning of the reasonable and immortall soule with Adams body when hee is said by Moses to breath it into him And as for the place in the Galathians The spirit lusteth against the flesh no man doubteth but that it is spoken of the regenerate soule which is a more excellent essence then that by which man breatheth What absurdity I pray you can follow if it be granted that the soule and spirit are two distinct essences none in my iudgement but being denied many Atheisticall and absurd conclusions may be made against the immortality of the soule Seeing therefore the word of God putteth difference in the denominations of either I see no reason but that also the difference in essence may well stand It is not denied but that the soule of man hath diuers denominations For sometime it is called anima because it giueth life as is already shewed to the body by a naturall vnion For the soule is more excellent then the spirit being alwaies one and like it selfe It is sometime called Animus Apo tou anemou that is to say of the winde or spirit because the most swift cogitation thereof is like in speedy motion to the winde reaching in a moment from Earth to Heauen and sometime it is called Mens of Mene that is to say of the Moone because mans minde is changed by course of time as is the Moone through his naturall imperfection Philadelph Shew me I pray you the difference which is betweene the soule and spirit of man concerning substance and quality Theophrast The Soule of man is an immortall heate most subtill mouing by it selfe and the cause of the bodies motion It is capable of Science aspiring to a way like to it selfe and to a substance of her owne affinitie and leauing the terrestrials it seeketh to attaine that which is highest of all partaking of the Heauenly Diuinity often contemplating the super-celestiall place and standeth alone the moderatour of all things To conclude the soule of man is a simple incorporate and immortall substance according to Galens opinion But because Hipocrates confesseth that he can finde no certaine opinion vpon which hee may build concerning the substance of the Soule Melius est de occultis dubitare quam de incertis litigare It is better to doubt concerning hidden things then to contend about things vncertaine Philadelph I will not desire to be wise beyond sobriety but will keepe my selfe within the limits of modestie yet if it may stand with modest sobriety let me entreate you to say somewhat concerning the substance quality of Spirit Theophrast Spirit naturall is an Aethereall substance differing from the materiall body and humors thereof Hipocrates calleth the same a stirring spirit not for the thinnesse and subtilty of the substance but because the same hath a great force and passage as hath the winde In regard that this spirit stirreth vp such motions it seemeth to haue affinity with the body and in respect it cannot be seene it may be thought to come neere to an incorporable substance whereby it may be denied to be a meane betweene both to partake of either Philadelph Thus then we must conclude that man consisteth in the number of Three that is to say of Body Soule and Spirit that the Spirit is as it were the chariot of the soule the heate of this soule is celestiall and diuine Theophrast It is true I so hold and determine till I can be better enformed and I wish you not to make any doubt of this distinction albeit as you haue before alleadged that by some soule and spirit are confounded made as one and forget not this excellent sentence of Isiodore Mens dum corpus viuificat anima est dum vult animus est dum spirat spiritus est dum recolit memoria est dum rectum iudicat ratio est dum aliquid sentit sensus est That is the mentall spirit when it quickneth the body then it is the soule when it willeth then it is the mind when it recordeth it is memory when it iudgeth right then it is reason when it doth breath then it is spirit when it feeleth by any of the fiue wits then it is common sense Philadelph Let me yet a little further trouble you in recalling you to the place of Salomon where it is said thus As the beast dieth so also man dieth Eccle. 3.9 for they haue all one breath or spirit and there is no excellencie of the man aboue the beast for all is vanity who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downward to
the earth This place seemeth to import that the soule of man is mortall as is that of the beast whereas you said before that the soule is a substance immortall which I verely beleeue yet I pray you open vnto me the meaning of Salomons words Theophrast You must know that Salomon in those words speaketh not of the reasonable and vnderstanding Soule which can neuer die but liueth in expectation of the felicity to come which Soule S. Stephen yeeldeth and commendeth into the hands of God which being so is also free from all torment and paine I say he speaketh not of this Spirit but of that Aierie spirit which serueth to ioyne Soule and Body together during this transitorie life Salomon was not ignorant of the difference betweene these two Spirits and therefore he speaketh of two returnes answerable to them both and to their originals namely of the reasonable Soule to God which gaue it and the naturall Spirit which is common to man and beast alike passeth to aire againe but whether of them passe vpward or downward liuing and breathing in like mixture of aire cannot be discerned by the externall and common sense Philadelph This is a most wonderfull misterie that an essence simple incorporate and immortall as is the soule should be knit to a compound bodie and that Nature so farre vnlike should be brought to such conueniencie and familiarity during their continuance together Theophrast It is indeede a wonderfull worke of God that these three body soule and spirit should be so conioyned in vnity that the soule cannot separate it selfe from the body when it list nor keepe backe it selfe when the time is come to goe to the Creator All passages are shut vp when it is commanded to abide and all the parts are set open when it is appointed to depart And being departed out of the body it liueth still not as it did in the corporall and transitorie body which retained it by breath in the ayre and by an equall mobility which is proper vnto it being subtill swift and eternall It seeth heareth and toucheth and vseth the rest of the senses after a more effectuall manner then afore hauing an intelligence and iudgement not imperfect and in part as afore but knowing all things wholy and spiritually Therefore because it is a simple pure and vncompounded essence it cannot die Hereupon Iustine Martir saith the spirit neuer dieth for death can but touch that part which is animated by the spirit but the soule being the originall and fountaine of life cannot die For that which is animated is one thing and the soule animating is another thing Philadelph Doe you not know that in the Scriptures the soules of the wicked are said to die and that there is often mention made of eternall death how can this be seeing the essence of both those spirits as well of the one as of the other is alike immortall Theophrast Albeit in the Scriptures the soules of the reprobate are said to die it is not to be vnderstood as touching the essence and quality of the soule but in regard of the miserie thereof being forsaken of God and cast out of his presence in whom all happy and blessed life consisteth is left to it selfe in desperation and torments of Hell where it liueth still in essence and substance in vnspeakeable miserie and woe which is a continuall liuing death euer dying and yet neuer dead abiding for euer and euer in that second death with the Diuell and his infernall spirits are you not wearie Philadelph of this long discourse We haue sufficiently according to the manner of Philosophers debated of these things and it is now time to take our dinner if therefore you please to keepe me company you shall be very welcome to my house where in the after-noone we may haue further conference Philadelph I thanke you and doe gladly accept of your courteous offer and the rather because I desire to be enformed further in some things which depend vpon that which hath beene already in question THE AFTER-NOONES CONFERENCE CHAP. I. Philadelph ARistotle beside Matter and Forme whereof hath beene already spoken appointeth Heauen as a third principle to be the procreatour of these but forasmuch as there are diuers Heauens I would gladly learne the distinctions of their motions according to their seuerall Orbes I pray you therefore describe them vnto me Theophrast Astronomers and some Diuines doe deuide the naturall Heanens which were made out of the more noble part of that Chaos or first matter into the number of eleuen euery one being placed in their seuerall degrees one aboue another Whereof the first is a fixed and immoueable Heauen created the first day and was then repleate with holy Angels This Heauen is a body most subtill the first foundation of the world and the greatest in quantity This Heauen as saith Peter Lombard is that which Beda and Strabo call Coelum Empyreum that is to say a fierie Heauen not because any thing is there burnt or consumed but because of the fierie light with the which the same is illuminated And S. Ambrose and Basill are of the same opinion also The second Heauen is the first moueable which maketh the daily motion from the East towards the West returning againe into the East in 24. houres regularly that is no swifter at one time then at another without wearinesse or paine And by that motion this Heauen earrieth with it all the inferiour Heauens This motion is made vpon the poles of the world and this Heauen hath in it no starres The third Heauen is also voide of Starres and is carried about with a double motion The first is according to the motion of the first moueable the second is his owne proper motion from the West towards the East vpon his owne proper poles in two hundred yeeres one degree and 28. minutes This Heauen is called Christaline because it is cleare and transparent It is also of some called the waterie Heauen The fourth Heauen is called the Firmament which is adorned with innumerable Starres These haue no motion by the motion of their Heauen This Heauen hath a triple motion The first is from the East toward the West according to the motion of the first moueable vpon the poles of the world and is finished in the space of a naturall day The second motion is contrary to the first and is from the West toward the East according to the succession of the signes at the motion of the third Heauen in 200. yeeres one degree and 28. minutes The third motion is the trembling motion by which the fourth Heauen is moued vpon two small circles whose poles are the heads of Libra and Aries of the fift Sphaere and the Semidiameter of their circles is foure degrees 18. minutes and 43. seconds This motion is called comming and going The fift Heauen is that of Saturne who moueth himselfe in his circle making reuolution once in 30. yeeres The sixt Heauen is the Sphaere
that as well the parts of our body as also other bodies which are most different are separated onely in accidents But let him esteeme as he please the decree of the most auncient Philosophers long agoe exploded who reiecting formes affirmed that all things were made and are to be discerned onely by accidents Wherefore to come more neere to the sentence which thou hast propounded I auow that not onely the bodies of liuing creatures and of plants but also of stones and of certaine mettals haue a manifold subiect whose parts doe differ in forme and in essence and not in accidence onely Philadelph There are some which affirme that the forme of the foure beginnings of Nature is most simple that the bodies compounded of them are more perfect for if you marke well you shall see that there is a better forme in a stone then in the Element thereof which is earth and a better in a plant then in a stone and a much better forme in a liuing creature then in a plant as if nature had giuen to euery of these a forme according to the worthinesse of the subiect Will you say then that these things which haue a compounded subiect haue not also a compounded forme Or if you grant that will you not also yeeld that the forme of euery thing is naturall and begotten out of those formes which are in the composition of his owne subiect which if you grant to be so you must needs also confesse that the same is not to be taken from any other neither that it hath any other faculties than such as they giue to the nature of simples How thinke you of these reasons let me heare what you can say against them Theophrast I know the Authors from whence these things are drawne by you which cannot be determined without much contention That which I haue to say herein shall be according to Aristotles minde and opinion namely that the forme of an Element is a simple in a simple subiect And that the forme of a naturall compound body though the subiect be cohering and coaugmented out of diuers parts yet the forme of the whole is simple and such as vsing a manifold and compounded subiect hath manifold and compounded faculties by which the perfection thereof is to be discerned Philadelph This is to me somewhat obscure therefore I pray you expresse your meaning more plainely Theophrast There are many orders of formes digested out of the sorts and kindes of offices for seeing forme is a certaine nature the same the beginning of motion it must be deemed a most simple and imperfect forme and of basest degree which shall be the cause but of one simple motion The order of Formes Forme the beginning of motion But the forme which shal be the worker of many different motions shal be more perfect than that and also of a more high degree So the forme of an Element which because by the change of the place is onely caried vpward or downward is thought most imperfect abiect the forme of a plant which stirreth vp motion of nourishment of encrease of procreation is therefore accounted more perfect and more noble than that of the Element And the forme of a liuing creature is more noble than that of a plant which beside the other giueth sense and a voluntary progresse But of all other the forme of a man is of the highest most perfect degree which aboue all things is endued from God with the gift of a Deuine mind And it is conuenient that the forme which is the more perfect and endued with most faculties should haue a more compleat better furnished body as a shop or workhouse that it might the better apply the great store and variety of Instruments to diuers and sundry sorts of offices for neither the perfect forme which is able to effect in it selfe many formes shal passe into a matter that is rude simple vnprepared nor yet if it shal passe can it either stand therein safe sound or fully execute all his offices in the same The matter of the Elements is altogether simple rude as is the subiect which is in mettall or stone compounded of the onely temper of the Elements To plants is giuen both a subiect dissimilar and also a body organicall but for so much as the oddes or dissimilitude is more in liuing creatures then in plants the same dissimilitude is a better more comely feature finally Nature hath so excellently formed man as if she intended out of him as out of an examplar or patterne of a most absolute and perfect worke to cause him to be admired and esteemed more excellent than all other naturall things After this manner therefore the forme of all things is simple but the more highly it is sublimed and aduanced and by how much it containeth in it the effecting faculties by so much the more it hath obtained a more absolute subiect furnished and more fit to effect any thing for the body is made for the formes sake and not the forme for the bodies sake Philadelph Be it as you say yet they proceede further and affirme that if the formes of simples out of which things are compounded are preserued whole in the compound and perish not it is then conuenient that they should be mingled and compounded among themselues as are the matters wherein they are seated and that out of such mixture the forme of the whole should spring and that the same is a certaine harmony compounded as it were of well tuned and fitted formes for the action of a plant or of a whole liuing creature proceedeth from the functions and faculties of all the parts conspiring or agreeing together in one neither is the action of the whole any other then the action of all the agreeing parts Thus say they Nature maketh it plaine that nothing is to be beleeued to be the forme of the whole but that which is a iust consent of the singular formes and an agreement arising no where else but out of them Therefore Alexander saith simple bodies whose subiect is simple haue gotten a simple forme and nature But in those bodies wherein there is not a simple subiect but a body already or a compound in the same the forme is more perfect by the gallantnesse and braue feature thereof And not without cause for that forme which is in the matter in the subiect bringeth somewhat to the forme of those which are compound And soone after he saith the multitude of formes and their mixture which is diuers in subiect bodies may bring an equall cause of change This opinion is so contrarie to that which you before haue affirmed that I for my part know not what to hold Theophrast Against your Alexander I oppose that worthy Philosopher Aristotle who disputing about this position determined that neither the soule nor forme was a harmony For harmony is a proportion of well tuned and consenting voyces But this
proportion is not a substance but the soule is a substance moreouer the soule is before the body and farre more excellent being the Queene of the same moderating and mouing it But the Harmony comes after his instrument whether it be Harpe or Violl neither hath it any commaund in the same it neither moueth nor moderateth it and so soone as by any occasion the consent of the well tuned strings is dissolued and ended the Harmony is also dissolued and vpon euery change by note it is either higher or lower but in the mixture and temperament of the parts it is otherwise For the soule appeareth not nor is any other then it was vpon the alteration of the temperature thereof And whereas the body is sometime changed vpon offence yet for all that the soule abideth albeit we see that the Harmony is distempered and out of course and euery temperament may at will be changed but no man can change his soule before life changeth Who then will say that Fortune is a harmony no not of the body thereto belonging which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Disimilar because it hath not all his parts of one kinde and likenesse in each point Forme is a certaine composition of formes of the same kinde and that haue similitude among themselues which seeme to be so apt and knit together in themselues that they conspire together in one and doe agree without discord for it is ridiculous to thinke that the Soule or Forme doth consist of the bond and composition of the different parts as doth the subiect body But it must needes be that there is one simple Forme of the whole compound which differing from the Formes of the simple parts keepeth them sound whole and incorrupted in the totall This is proued by the large testimony of Aristotle in his sixt of Metaphisickes in these words or to this effect That which consisteth of any thing is so compounded that the whole vniuersall is one not like a heape but as a sillable a sillable is not the element it selfe neither is it the same that a and b is no more is flesh fire and earth The Elements dissolued these are not flesh nor sillable but the Elements are earth and fire therefore a sillable is not an Element or principle a vocall letter and mute but a certaine other thing so in like manner flesh is not onely fire and earth or hot and colde but also another thing Many other places Aristotle hath wherein he expoundeth himselfe more plainely But when he disputeth against Empedocles concerning the soule he sheweth why there is some new beginning and cause brought to the formes of simples affirming that simples especially such as are contrarie cannot be contained and conioyne in one except it be as it were by a very straight bond least they being dispersed should be soone distracted and so returne thither from whence euery of them proceeded Moreouer he writing concerning the soule against Plato sheweth by the same reason that if those things which are many and different doe conioyne into one and the same it must needes be that they are constrained so to conioyne by the force of another and to be contained least they passe away Whereby it is plainely vnderstood that as the body albeit compounded of many yet we call it one so we must say that the forme thereof is one and a simple forme Thus you see it followeth necessarily that the formes of compound bodies must be simple Philadelph Alexander saith that the body worketh by the soule euen as the earth by her waight is caried downward as if the soule were the Instrument of the acting body Theophrast But Aristotle is of a contrary opinion affirming that the bodies of all things as well of liuing things as of plants are the Instruments of the soule and were made for the same Philadelph Alexander subiecteth the soule and the whole forme of a thing to the body and maketh it inferiour to the same Theophrast But Aristotle and all the best Philosophers appoint the soule to be more excellent and farre superiour Philadelph Alexander teacheth that the body is the cause and beginning of all action and motion Theophrast But Aristotle collecting reasons against Empedocles sheweth why forme which he simply calleth nature is the cause and the beginning of the motion of all things To which of these will you encline to Alexander or to Aristotle which of these sway most with you If you regard not that famous name yet respect his reasons which if you finde more strong and euident then those of Alexander then embrace them Philadelph I rather subscribe to Aristotle then to Alexander but be it as you say that the forme of euery thing is a certaine simple substance and that it is the chiefe efficient cause of functions and faculties and more excellent then the body which it vseth as an instrument to execute those functions and offices yet neuerthelesse that same forme seemeth to come from the temperament of the body as a certaine simple force proceeding from temper and an accorded harmony of the subiect bodies Theophrast Is not that which Alexander calleth the forme of a naturall thing a substance I make no question but that Alexander and your selfe will and doe confesse it Which granted you will not denie that the temperature of the mixed Elements and the whole state and power of the subiect arising here-hence to be in the kinde of qualities Philadelph It must needes be so Theophrast But a substance cannot arise from one or moe qualities Philadelph It cannot in any wise Theophrast How then can it be that the forme of a thing should proceede from the mixture and temperament of qualities and that qualities alone should ingender a substance without the concourse and helpe of a substance Philadelph A mixture and temper of qualities is not made of quality alone but out of that confusion and mixture of such formes as are the Elements Theophrast But Alexander hath referred the formes of Elements vnto a kinde of qualities by reason whereof he maketh the forme of the compound to arise and spring from the qualities Philadelph For my part I assent not to Alexander herein but rather to Auerrhois who placed the formes of Elements in an ambiguous and doubtfull kinde What letteth then but that the forme of the whole compound may spring from the formes of simple subiects Theophrast Because so the forme shall not be simple but as the body is compound so also the forme shall be compound Philadelph I perceiue that as yet you vnderstand not any meaning Theophrast Why so Philadelph Because I am of opinion that a simple forme may arise out of the temperature of the subiect formes which albeit it be simple yet it may comprehend as it were in her bosome the formes of all things Theophrast Then all things whatsoeuer haue flowed together to the procreation of a naturall thing whether simple or compound bodies the same before such time as
they were compounded in themselues by naturall action hauing euery of them both matters and formes as also their qualities residing in them Philadelph It is confessed that the Elements being furnished with those three doe come and ioyne together for the procreation of things What then Theophrast Their commixtion being true and exquisite those qualities are diffused altogether into the whole but their matters cannot be totally mingled but the parts being reduced thither by a long partition in such wise that now at the last they being very small and bound together with a certaine coniunction betweene themselues doe cleaue and agree together Philadelph I hold this necessarie For if there should be a totall confusion of the matters the bodies would vtterly perish in themselues which seemeth to me so absurd as it is to be reiected Theophrast But the formes doe neuer forsake their matters whereunto they are once infused neither can they interchangeably passe one into another Therefore there can be no other mixture of formes then there is of matters Nor yet doe the formes leauing their states passe away whereby they being dissolued from the matter may mingle themselues one with another apart but are setled in subiects and are mutually affected one to the other Wherefore as the whole matters cannot passe fully one into the other totally so no more can the formes Whereupon I inferre that the forme cannot be simple which commeth out of such a temperament and so also I conclude that the forme of a naturall thing is a simple substance CHAP. II. Philadelph I Pray you let me heare your opinion more at large whether the forme of a compound body which is simple and similar be defused through the whole body Theophrast You shall heare my sentence herein so briefely as I can one naturall spirit which is altogether like it selfe is dispersed and diffused throughout this liuing plant which you beholde by the comming betweene of this spirit one soule is seated abideth in the whole plant This is to be seene more plainely in sensible creatures which haue one simple and naturall spirit issuing from one simple fountaine euer like itselfe containing not onely the similar but also the dissimilar parts Seeing therefore the same is one flowing from a simple fountaine it cannot be the chariot and bond but of one simple soule For so if the Philosophers haue said truly that the soule is retained in the bodie by the bond of his proper and conuenient spirit wee shall rightly gather out of the differences of their Spirits how manifold the essences of Soules are and how disagreeing among themselues Therefore it is concluded that the naturall Soule is one breathing and diffused into all parts of the body The like reason is of the vitall and feeling facultie which also is one and euery where as is the animall Spirit and the same also must necessarily be one through all the instruments both of the senses as also of motion and thus I hope you vnderstand my meaning Philadelph I heare your words but I craue pardon for my slow conceit in that as yet I vnderstand not your meaning For admit that there is one fountaine as well of the naturall spirit as of the soule yet according to the varying nature of the parts these shall be found very much different There is a certaine peculiar spirit and soule proper to the bone to the flesh to the sinew and so to euery particular for as these parts are in substance much vnlike so is it conuenient that these should be nourished and encreased after an vnlike manner How then can it be that one and the same soule can giue and performe things so diuers Theophrast Why not seemeth it strange to you and incredible if by the helpe of such different instruments it shew forth many and different effects this is the thing which in this matter I would you should vnderstand that the varying and much differing functions of the parts come not from the difference of the soule it selfe but from the difference of the parts whereunto it is diffused and spread therefore after this manner the animall power albeit it is one and euer the same distributed throughout all the nerues muscles and arteries of the body yet it effecteth and giueth by some sence onely and by other some both sence and motion and both of these sometime obscurely and sometime more plainely according to the variety and different affection of the parts into which it is infused and which it moueth In like manner the naturall power which is in the flesh begetteth flesh that which is in bone begetteth bone and so of the rest for it applieth it selfe vnto the temperament of the parts which it moderateth and nourisheth and also to the nature and manifold varying vses thereof Philadelph I would gladly be further instructed by you in this one thing whether the formes of the parts be a certaine preparation to the simple forme of the whole Theophrast There is no doubt but that the formes of all the parts in particular are as it were certaine degrees by which they are aduanced to the highest forme of the whole neither are they for any other cause engraffed into the subiect but to make way by this preparation to bring in that supreame forme Nor yet am I of opinion that the same supreame forme was made to preserue the formes of the singular parts but that rather it consisteth for itselfe and the off-spring or generation thereof but for as much as the same hath a coherence out of all the parts it commeth therefore to passe that when it defendeth it selfe and the whole progenie with this nourishment and with a new fruit or off-spring it multiplieth in such wise that it doth also keepe the very formes of the parts incorrupted whereof it hath neede for preparation and doth also somtime beget new formes so that the parts doe bring much to the forme of the whole yet no essence but a preparation and a certaine conuenient disposition of receiuing and keeping the whole and to execute all the functions and offices thereof For it ioyneth it selfe prosperously with these meane agents and so the wedlocke of the forme with the whole subiect remaineth indissoluble the which peraduenture being forcibly expulsed there must of necessity either presently follow a diuorce or else the forme must be left idle and without efficacie in the subiect As therefore the subiect of the bone sinew or flesh and of euery similar is not prepared onely out of the temperament of the qualities but also out of the mixture of the naturall principles and the forme of the sinew or bone floweth vnto them they keeping their formes so we must thinke that the body is subiect to the forme of the whole liuing creature framed and builded out of the bone sinew flesh and such like parts adhering and mixed in one For those parts which are called organical doe arise from an apt neate position number figure and
spirit of the Elements The third is an Earthie and watrie substance both together carying the body of the Elements vnder the name of Earth Philadelph I pray you declare vnto me the complexions and qualities of these three principles Salt Sulphur and Mercurie that I may vnderstand how they agree with those of the Elements Theophrast Mercurie is a sharpe liquor fluible and penetrable and a most pure Aethereall and substantiall body a substance Aierie most subtill quickning and full of spirit the seede of life and an essentiall forme comprehended in Aire Sulphur is a moist sweet oile-like clammy originall which giueth substance to it selfe the nourishment of Fire or of a naturall heate endued with the force of molifying and conioyning together comprehended in water Salt is that dry body saltish meerely earthie representing the nature of Salt endued with wonderfull vertues of dissoluing congealing cleansing emptying and with other infinite qualities comprehended in earth These three principles were called by the fore-said Hermes Spirit Soule and Body Mercurie Spirit Sulphur the Soule and Salt the body The body is ioyned with the spirit by the bond of the Soule Sulphur for that it hath affinitie with both the extreames as a meane coupling them together For Mercurie as is said is liquide thinne and fluible Sulphur is a soft oyle passable Salt is dry thicke and stable the which three are so proportionate together and tempered one with the other that there is a great Analogie conueniencie in this contrariety of beginnings For Sulphur with his humiditie oyle-like ioyneth as a meane the two extreames fixed Salt and flying Mercurie that is to say the drinesse of Salt and the moistnesse of Mercurie are contempered with the viscous humidity of Sulphur the thicknesse of Salt and the subtilty of Mercurie which are contrary are tempered with the fluidity of Sulphur Moreouer Sulphur by his exceeding sweetnesse doth contemper the sharpnesse or sowernesse of Mercurie and the bitternesse of Salt and by his clamminesse doth conioyne the subtill flying of Mercurie with the firmenesse and stability of Salt Thus of these three all naturall bodies are compounded Philadelph You said before that Fire is the Author of all formes and actions in vniuersall nature I pray you shew vnto me after what manner it is so to be reputed Theophrast Fire by his winde and spirit carieth and conuayeth his seeds into the belly of the earth whereby the generation fruit is nourished fostered and groweth and is at the last thrust forth out of the lap and bosome of the Elements This Heauen or Fire albeit it is no complexion in it selfe that is to say neither hot nor colde moist nor dry yet by his naturall disposition it yeeldeth to all things heate and colde moisture and drinesse For so much as there are starres which haue their most colde and moist spirits as the Saturnals and Lunaries others most hot and dry as the Solarie and Martials others hot and moist as the Iouials who by their vertues and complexion wherewith euery starre is endued doe forme fashion and impregnate all these inferiour things in such wise that some indiuiduals are of that condition and complexion which they haue borrowed and taken from their framing or fashioning starre or planet other some of another complexion which they haue obtained according to the condition of other starres For God hath giuen to Heauen most perfect and simple seedes such as are the Planets and Starres which hauing in them vitall faculties and complexions doe powre them forth into the lap of the inferiour Elements animating and forming them Neither doth this Heauen at any time cease frō his working nor the Astrall seeds thereof because their vertues are so abundant that they are neuer exhausted nor yet doe they suffer alteration or diminution of their faculties wherby they may cease from procreating or forming albeit at sometime they doe make more or lesse fruitfull than at other times Hereupon commeth that perpetuall circulation by the benefit whereof the seeds of the Elements or their matter are coupled with the seeds of the starres thrusting their contained seed into the maternall lap that it may forme bring forth a kindly off-spring For as Heauen is said to worke vpon the Earth so also the inferiour Elements doe yeeld and bestow their actions and motions albeit after another manner because Heauen is altogether actiue and nothing passiue being of a Homogeniall and most perfect nature and is therefore incorruptible and immutable vntill the predestinate end of things created Philadelph Are then those three Salt Sulphur and Mercurie the Essentiall and first principles of the Heauen Theophrast God in creating Heauen separated out of the Chaos or confused Masse the most pure from the impure that is to say he reduced the more pure and Aethereall Mercurie the more pure inextinguible starres and lights into a Crystaline Diamontine substance or most simple body which is called Heauen the highest fourth formall Element that from the same the formes as it were seeds might be powred forth as is before shewed into the more grosse Elements to the generation of all things Therefore it cannot be denied but that Heauen doth consist of those three principles albeit most simple but yet of the most pure spirituous and altogether formall If wee will beholde the purity of the Heauen aboue other elements and the constancie thereof looke then vpon those bright and shining fires continually glittering with light to whom the Heauen hath giuen the most pure in extinguible Sulphureus substance whereof they consist For such as the Heauen is in essence such fruits hath it brought forth therein as touching substance out of whose vitall impressions and influences they procreate and bring forth some likenesse of themselues in the more grosse Elements but yet according as the matter is more grosse more thinne more durable more constant or more transitorie And the influences of such fires are Mercuriall spirits but the light and shining brightnesse is Sulphur their fixed Heauens or vitriall Christalline circles is a salt body which circles are so pure shining and fixed that a Diamond which partaketh of the nature of fixed Salt is not of more purity continuance and perpetuity then they are Philadelph What say you to the Element of Aire doth that also consist of Salt Sulphur and Mercurie If it doe shew mee I pray you the manner how Theophrast The beginnings of Aire are all one with the other but yet more grosse lesse pure and lesse spirituous and simple then the beginnings celestiall notwithstanding that they are much more perfect thinne and penetrating than are the waterie and terrestriall Mercuries and Sulphurs and are such that next to Heauen Aire hath the preheminence of actiuitie and power whose powers and effects are to be seene in diuers and sundry winds which are Mercuriall fruits the spirits of the Aierie Element whose Sulphurs also are discerned to be pure and brght in burning Comets which are no
they appeare in them than in vegetable things For the vegetables whereon the beasts doe feede being more crude are concocted in them and are turned into their substance whereby they are made more perfect and of greater efficacie In vegetables there are onely the vegetatiues but in beasts there is not onely the vegetating facultie but also the sensitiue and are therefore of a more noble and better nature The Sulphur appeareth in them by their grease tallowe and by their vnctuous oylely marrow and fatnesse apt to burne their Salts are represented by their bones and more solide parts euen as their Mercuries doe appeare in their bloud and in the other humours and vaparous substances all which singular parts are not therefore called Mercurie Sulphur and Salt without the coniunction of the three beginnings together but in Mercurials Mercurie in Sulphurus Sulphur in the Saltish Salt hath the greatest command Out of the which three beginnings of minerals vegetables and animals diuers oyles liquors and Salts apt for mans vse both to nourish and also to heale and cure may by Chymicall Art be extracted Philadelph For as much as Salt Sulphur and Mercurie are the essences and beginnings of all things I would gladly heare after what manner man is compounded of them who as he is the most excellent creature vnder the cope of Heauen so me seemeth his composition should be far more excellent than that of others Theophrast In man as in a little world are contained these three beginnings after as different and manifold manner as they are in the great world but more spirituous far better For man is called a compendium of the greater world And therefore Gregory Nazianzene in the beginning of his booke concerning the making of man saith God therefore made man after all other things that he might expresse in him as in a small table all that he had made at large For as the vniuersall frame of this world is deuided into three parts into Intellectuall Elementarie and Caelestiall the meane betweene which is the Caelestiall which doth conioyne the other two not onely most different but also cleane contrary that is to say that supreame intellectuall wholy formall and spirituall and the Elementarie which is materiall and corporate so in man the like triple world is to be considered as lt is distributed into the parts notwithstanding most strictly knit together and vnited that is to say the Head the Breast and Belly which is inferiour to the other two comprehendeth those parts which are appointed for generation and nourishment correspondent to the lower Elementarie world The middle part which is the breast where the heart is seated the fountaine of the bodies motion of life and of heate resemble that celestiall middle world which is the beginning of life of heate and of all motion wherein the sonne hath the preheminence as the hart in the breast But the highest supreame part which is the head wherein is the braine containeth the originall of vnderstanding and is the seat of treason like vnto the supreame intellectuall world which is the Angelicall world For by this part man is made partaker of the celestiall nature and of vnderstanding of the sensitiue and vegetating Soule and of all the celestiall functions formall and incorruptible whereas otherwise his Elementarie world is altogether grosse materiall and terrestriall Philadelph I haue obserued one thing in your whole discourse hitherto that all the things in Nature are comprehended in the number of three according to that triple proportion wherein God is said to haue made all things in waight Wisedome 7. number and measure which must needes containe a great misterie which I pray you vnfold vnto me Theophrast There is indeede a great misterie in this point to be considered For first the number of three representeth the most holy and Diuine Trinitie in vnitie It is therefore a most holy and potent number and the number of perfection All dimension consisteth in three in Longitude Latitude and Thicknesse All corporall and spirituall bodies consist of three of Beginning Middle and End All measure of time is in the number of three Past Present and to Come All magnitude is contained in three proportions in Line Superficies and Body Harmonie containeth three Symphonies Diapazon Hemiolion Diatessaron There are but three kindes of liuing creatures Vegetatiue Sensitiue and Intellectuall There are three quaternions of the celestiall signes Fixed Moued and Common There are three faculties in man Naturall Vitall and Rationall And man existeth wholy in the number of three namely of Body Soule and Spirit The Soule hath three principall faculties Reason Memorie and Will Therefore it is true which you obserued that GOD in such generall manner hath numbred the whole worke of his hands by the number of three that no one thing can be shewed in vniuersall Nature which hath not this cognizance of the Diuine Trinitie in vnitie CHAP. VI. Philadelph WHereas you said euen now that man consisteth in the number of Three to wit of Body Soule and Spirit it is plaine that Soule and Spirit haue beene alwaies taken for one thing I pray you therefore heare how they are distinguished Theophrast I cannot otherwise distinguish them then they are already distinguished in the holy Scriptures as in this place where the Author of the Epistle to the Hebrewes writeth thus The word of God saith the Apostle is mightie in operation and sharper then any two edged sword and entreth through euen to the deuiding asunder of the Soule and of the Spirit of the ioynts and of the marrow And in another place hee saith I pray God that your whole Spirit Soule and Body that is to say the whole man which consisteth of these three may be kept blamelesse vnto the comming of our Lord Iesus Christ Salomon also in his booke called Ecclesiastes maketh a distinction betweene Soule and Spirit where he saith And the Soule returne vnto God that gaue it But in another place speaking of the Spirit he saith Man and Beast haue all one spirit or breath By which testimonies it appeareth that Soule and Spirit are not one but too distinct essences ioyned together in one body Philadelph Diuines commonly hold that there is no difference betweene Soule and Spirit affirming that the Greeke words Pneuma and Psuchae that is Spirit and Soule doe signifie one thing Theophrast If Pneuma which signifieth but a breath be the Soule then must the Soule of man and beast be all one thing which to thinke were too irreligious and grosse Philadelph If Soule and Spirit be not all one thing in essence how commeth it to passe that in the scriptures they signifie sometime the life of any thing as here Anima mea est in manibus meis my life is in my hands Sometime anima signifieth the whole man so 76. Soules descended with Iacob into Aegypt Sometime for spirit or breath as when Saul said vnto the Amalechite I pray thee come vpon me and slay
how large is the place of his possession Another point beside the greatnesse of the place where we shall dwell for euer which will encrease our happinesse is that in the same there shall be no manner of euill that may bring to Gods children sorrow paine or annoy so as it shal be verified which is said in the Psalme There shall no euill happen vnto thee neither shall any plague come nigh thy dwelling In this Kingdome God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed A third point which shall encrease our felicitie will be the exceeding resplendant glory of the glorified bodies and creatures in that Kingdome For if one Angell is much more glorious then all that we can now see with our bodily eyes what a thing will it be and how glorious a sight to behold the whole hoast of Angels with their blessednesse beside the diuine Maiestie and glory of our God whose glory shall make vs to shine as the Sunne in the Kingdome of our Father And then hauing such glorified bodies after their owne likenesse we shall see God as he is and behold him face to face And therefore S. Augustine saith This onely sight of God is our happinesse and therefore it is onely promised to the pure in heart O what a ioy shall it be when at one view we behold the most high and glorious Trinitie and all misteries whatsoeuer are in God! for what shall not he see who seeth him that seeth all things Then shall mans minde haue perpetuall rest and peace neither shall it desire any further vnderstanding when hee hath all before his eyes that may be vnderstoode Then shall mans minde be quiet when he enioyeth that felicitie wherein all other things as in a fountaine and Ocean of all happinesse are contained Then shall faith haue her perfect worke Hope shall enioy that which she long desired but Charitie shall abide for euer Then shall be sung continuall praises vnto the Lambe and the song although it be alwaies sung yet it shall be euer new Philadelph O happy and sweet death which deliuereth the soule from this sinfull body as from a wretched and miserable prison to dwell with Christ in Heauen Phil. 1.23 which Heauenly meditation moued S. Paul to desire to be dissolued and to be with Christ For vpon this dissolution it cannot be expressed what ioy and pleasure the Soules of the blessed shall haue especially when soule body shall be vnited againe in the resurrection O ioy aboue all ioyes surmounting all ioyes and without which there is no ioy When shall I enter into thee saith S. Augustine when shall I enioy thee to see my God that dwelleth in thee O euerlasting Kingdome O Kingdome of all eternities O light without end O peace of God that passeth all vnderstanding in which the soules of the Saints doe rest with thee and euerlasting ioy is vpon their heads they possesse ioy and gladnesse and all paine and sorrow is fled from them O how glorious a Kingdome is thine O Lord wherein all the Saints doe raigne with thee adorned with light as with apparrell and hauing crownes of precious stones vpon their heads O Kingdome of euerlasting blisse where thou O Lord the hope all Saints art and the diademe of perpetuall glory reioycing them on euery side with thy blessed sight In this Kingdome of thine there is infinite ioy and mirth without sadnesse health without sorrow life without labour light without darknesse felicitie without ceasing and all goodnesse without any euill Where youth flourisheth that neuer waxeth olde life that knoweth no end beautie that neuer fadeth loue that neuer vanisheth health that neuer diminisheth ioy that neuer endeth Where sorrow is neuer felt complaint neuer heard matter of sadnesse is neuer seene nor euill successe is euer feared because they possesse thee O Lord which art the perfection of their felicitie This sweet and Heauenly meditation of S. Augustine if men would print it in their mindes would very much further them to the seeking of eternall felicitie Where is the zeale and loue of our Fathers become who for the feruent desire they had to enioy the felicity of the Heauenly Kingdome liued continually in straightnesse of life fared hardly prayed continually â—atched carefully and mortified their flesh humbled in sack-cloath and ashes in teares Mans life in this world is like a race and compared to a warfaring life wherein there must be running and fighting and violent motion to get the crowne and triumph So did S. Paul who saith I haue fought a good fight and haue finished my course 2 Tim. 4. I haue kept the faith from hence-forth is laide vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that day and not to me onely but vnto all them also that loue his comming Fighting running are violent actions and motions to preuaile in our purpose and enterprise So in this spirituall conflict which men are to vndergoe against the impediments which may hinder them in their course to true felicity as are riches honours pleasures and worldly prosperity there must be a violent wrastling and striuing Men that haue beene a long time exercised in worldly affaires onely and haue followed carnall delights with full saile can hardly be reclaimed to runne in the spirituall race without a certaine violent striuing against their affections Math. 11.1 whereby they doe as it were by violence plucke vnto them the Kingdome of God for custome breedeth a certaine Nature and to alter Nature great violence is required Therefore they that in the spirituall conflict intend to conquer the world the Diuell and the flesh must striue to haue the Kingdome of God come vnto them by the mighty power of the Spirit by whom they are armed before they can attaine to it For God then raigneth and ruleth in man when man pulleth vnto him by faith and loue the Kingdome of God And thus the Kingdome of God is said to be within vs. O that men would seriously consider these things then would they not labour so earnestly for things of no moment for the transitorie things which are meere vanity but would rather striue with might and maine to attaine to that most happy and blessed life wherein all eternitie and felicitie consisteth Thebrotus hauing read Plato his booke concerning the immortality of the Soule was so moued therewith that immediately he cast downe himselfe headlong from a loftie turret thereby thinking to gaine immortalitie Shall Platoes Heathen Philosophie so much preuaile with an Ethnicke which had no manner feeling of this felicitie that in hope of immortalitie he bereft himselfe of life and shall not the most sweet and comfortable promises of the Gospell of Iesus Christ much more perswade vs which haue the true knowledge of him and of his Heauenly Kingdome to forsake these vanities delights and plâ—â—â—res of the world Remember often that worthie sentence Hee 〈…〉 aeternitas This life is a moment of time whereof 〈…〉 of death or life to come dependeth If it be a moment the 〈◊〉 thereof must needs be momentanie and miserable is that ioy which â—â—th an end But the ioyes of Heauen are so perfect that nothing can 〈…〉 them nor taken away from them and therefore perpetuall 〈…〉 is the most happy and blessed place to resolue and set our 〈…〉 where no manner of euill shall happen vnto vs nor any plague 〈…〉 vs. Therefore settle thy selfe here and stand fast against all temptation so shalt thou more cheerefully shake off all carnall burthens and reereate thy selfe in this painefull race and battaile Philadelph I thanke you for your paines in this consolatorie motion to caelestiall glory wherein you haue much comforted mee with the consideration of true felicitie In comparison whereof I doe with my heart confesse that all the ioyes of this world are but anguish all mirth but heaninesse all delight but sorrow all sweetnesse but bitternesse and all the beautie of the flesh but grasse deformitie and meere vanitie And thus taking my leaue of you crauing pardon for my importune holding you I commend you and my selfe to the protection of that great euer-huing God who keepe vs in true faith and feare and so prepare vs for death that we may enioy the Heauenly Felicitie which is to come FINIS