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
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
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
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
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
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
as by vse appertaineth vnto them together also with a fit and equall temperament of the Elements bringing to passe that euerie one singularly and particularly is of this or that temperament which some call the propriety of temperament and also the conformation and composition of the subiect is brought both to the whole body and also to the parts thereof by the faculty and power of the seed Thus haue I deliuered vnto you the two first orders of preparation according to my former diuision But the third preparation which is made by the vitall heate and spirit as it could not be finished by the contemperament of the Elements onely so more plainely and euidently then the rest it taketh originall and beginning at the seede For all men constantly affirme that the seede is full with heate and spirit and that it taketh such force from the Parents for the Parents intending to procreate and beget something like vnto themselues are preuented by death and doe faile before the same commeth to light as sometime it hapneth to seeds and plants after they are sowne and grafted prouident and industrious nature seeking the eternity of things looke what power and faculty was in the Parents to giue life and procreate the same hath she committed to a small portion of seede to bring forth the like by heate and spirit Let this for the present satisfie thy appetite another time you shall haue more CHAP. III. Philadelph YOu said before that power is a certaine preparation of Matter to receiue a certaine forme shew me now therfore I pray you whether these preparations which you say be in the seede are the same power or no Theophrast They are without all controuersie and doe returne into one and the same but for as much as there is nothing more common in the saying of the Philosophers then this word power nor more vehemently disputed of canst thou Philadelph shew mee how many wayes it is taken Philadelph If I be not deceiued I can The name of power diuersly taken 5. Metaph cap. 12. et 9. cap. 1. 2. 2. de Anima cap. 1. Aristotle first of all defined Power to be the beginning of motion and of alteration and for as much as the same is two-folde the one of effecting and the other of suffering hee therevpon decreed that there were two sorts of power saying that the power of effecting is the beginning of mutation in another whereof hee hath spoken much in his seauenth of Phisickes and the power of suffering is the beginning of mutation from another In cata qualitatis 9. Meta. capit 2. By which signification of the word he calleth the matter of euery thing power and the forme he calleth act and perfection Both of these are in the kinde of substances And for this cause somewhat is drawne to accidents which Aristotle is wont to call naturall power or impotencie For it is an hability or affection by whose helpe euery thing either doeth or suffereth Or if you please it is a certaine disposition or readinesse to doe or to suffer something to be done And thus he called all Arts powers of acting because they are the beginning of changing in another The like affections also he ioyneth to things that haue no life by the helpe whereof they doe either worke more speedily or else doe withstand and stop least by the force of the contraries they be changed into that which is worse the power of suffering is a certaine Diathesis whereby euery thing is readily conuerted into another state Theophrast Strike saile and anchour here a while for now you are come into your wished Hauen For the matter which we debate of now is the power of suffering which being in the matter as a certaine preparation maketh the same apt and fit for commutation and change Philadelph This is that power which Alexander Aprodisaeus said was the beginning put into matter whereby it was apt to take all things vpon it which should come out of it or from it Theophrast They which haue defined power to be a certaine preparation and ordering of matter albeit they thought it not fit to seeke further what manner of preparation that should be yet doe thrust vpon vs a prodigious false inuention and doe rather busie themselues about the name then seeke to know the things themselues Philadelph I pray you resolue me yet further concerning one doubt the which also is full of obscurity to many Whereas the Philosophers say that Forme is brought out of the power of the matter doe you thinke that these preparations when they haue receiued full perfection doe put from themselues Forme I know that Simplicius hath so written concerning this point in these words Nothing perfect commeth from that which is imperfect except power comming as a meane betweene addeth that which is wanting to perfection taking chiefe perfection from that which is most perfect I doubt not but these words of Simplicius are true yet I learne nothing by them Others teach me that power is a certaine quality which extendeth it selfe very farre both wayes obscure and very little in the beginning but soone after it getteth strength and waxeth greater by little and little and so by small degresse it commeth at the last to full perfection And then it is that Entelechia according to Aristotle which some call perfection and others a certaine continuall agitation As therefore this perfection seemeth to be finished by little and little from an imperfect and obscure preparation so the forme of euery thing which differeth nothing from perfection doth spring and arise from preparation and power For say they perfection is Forme and preparation power so that as at the last preparation is made perfection so power is changed into forme Theophrast Take heede Philadelph that you be not here ensnared and deceiued there are many false things which seeme true which couered with the cloake of truth seduce many through salshood into foule and shamefull errours for this which you haue now deliuered is a very subtill point that perfection is the forme of a thing which if you hold and allow you erre grosly Philadelph How then doe you thinke that there is difference betweene these Theophrast Very great difference euen as great as is the difference of kindes Perfection commeth from power and is by little and little consumated as is a young man to perfect age and the part goeth before the whole but the whole forme which succeedeth is on the sodaine whereof before there was not the least mite Perfection is a certaine patient nature as is power Forme is a nature efficient and the beginning of all motion Perfection is onely an accident but Forme is a simple and pure substance How then can it be that power by the degrees of encrease should passe into a sollide and expresse forme and so of a quality to be made a substance as if the genera suprema which haue no manner of conuenience with themselues and which
Theophrast When the power which is in the seed that is to say when the preparation to bring in forme is come by daily encrease to full perfection it hath also obtained therewithall the forme of substance For forme necessarily followeth that perfection and neuer leaueth it For this cause Aristotle calleth Forme oftentimes by the name of Entelechia in regard of perfection either because it is an inseperable companion of perfect power or else because it doth fulfill and perfect it wholy Therefore as we say that perfection so also according to vsuall speech we say that forme is brought out of the power of the matter Philadelph Then it seemeth to me that forme is extracted out of the precurrent power no otherwise then act commeth out of the habit Theophrast The comparison which you haue made is fit to the purpose for by long custome and vse a Musitian or Harper hauing gotten a habit in deuiding his parts on his Instrument looseth not that habit though he fleepe but can readily when he awaketh shew his former skill according to his owne will Therefore as the act proceedeth from the habit or skill because the act cannot shew forth it selfe except the habit be first perfectly gotten so in like manner it fareth in the procreation of things For it is not Power that imprinteth the forme but an externall cause which notwithstanding being without the helpe of power should not haue strength enough of it selfe Philadelph I perceiue you well it is as if one hauing Science vseth it not yet when he hath will to make vse thereof he contemplateth and is in act a man of Science euen so what subiect so euer hath perfect power to beget a thing when the externall force of the agent commeth the same hath present action and forme And hereunto agreeth Aristotle who saith he which knoweth any thing if he haue his minde actually occupied in contemplation yet he keepeth his habit and hath not lost his Science in contemplating but doth rather amend and perfect it euen so that which hath receiued perfect power when the forme commeth putteth not off the quality of power but addeth thereto an ornament a perfection Thus you see I wel vnderstand you not peruerting your meaning I will now briefly repeate what hath beene spoken hetherto for my better memorie and also to let you see how well I haue obserued for my further knowledge that which at my request you haue deliuered to this effect following A briefe repetition of all that hath beene spoken Of all the things which the parent Nature hath brought forth the first constitution is made out of the inferiour and subiect matter and forme of the which two for as much as forme is farre the more excellent it is more often called forme then matter And as we doe see that the thing begotten is nothing permanent or stable but doth sometime fall and vanish away so that forme by which the thing did flourish cannot perpetually abide and cleaue to the matter but remoueth it selfe sometime and that very sodainly which shall be the destruction thereof But before forme came into matter it desired a certaine ornature and preparation of the same without the which it cannot enter there This preparation is called Power the which power is not so much as a portion nor the least mite of the approaching forme but onely a fore-running preparation or ordering of the matter Whatsoeuer hath begotten any thing is thought to haue employed and bestowed this power sometime by it selfe alone sometime with the seed or with a certaine Seminarie agreeing and answering thereto Therefore seeing power is a manifold and varying preparation of the body both out of those foure incorrupt beginnings of things which are the Elements with the temper made in the smallest proportion and wholy annexed together and a feat and comely conformation of the body with an apt coniunction of the parts therewith as also all commoderation and conueniencie of the naturall and in-set spirit this whole order of powers dependeth on the faculties and force of the seed and of him that cast the seed then when all preparation is fully finished which is when power is consumated then by a certaine naturall and ineuitable necessity the forme commeth and sheweth it selfe outwardly This forme is altogether simple without any composition of the formes of the subiects and yet is able to doe and further many things according to the seuerall faculties which it hath They which measure all things by the senses and haue an eye onely to the neerest cause contend and stifly holde that the forme is stirred vp and brought forth from out of the power of the matter which opinion they defend with strong arguments For the efficient or genitorie when he begetteth another thing of his name or kinde by himselfe or by the meanes of his seed or seminarie doth neither make nor yet put in the forme thereof but is the cause of this concourse onely namely that forme may be in the matter And this is that which is said to be the cause of the begotten and of the genitour which hath begotten But yet there is a more high most excellent workmaister who giueth forme outwardly by a certaine inspired motion This is the summe which hath bin hetherto spoken for my instruction Theophrast I commend your memory and collection in this repetition CHAP. IIII. Philadelph BY that which hath beene hitherto discoursed it appeareth that three things are in the composition of euery naturall thing to wit Matter Forme Temperament whereof two as principles namely Matter and Forme doe make euery thing but Temperament is onely in Matter which Matter is congealed and compacted out of the mixture of the first Elements of the world Now therefore declare whether the powers and forces of all things proceeded from these three and no more Theophrast Aristotle speaking of efficient causes propundeth some altogether without reason and some endued with reason and therefore saith Whatsoeuer things are the efficients of contrary works are partakers of reason and euery thing is deuoyd of reason which is the beginning of one worke onely hereupon I frame this argument Of the naturall causes and faculties which are without reason one cause is the beginning of one effect neither can moe or diuers effects proceede from one and the same but we obserue and see many effects and the same much different and vnlike of euery simple and naturall body therefore these cannot be referred to one common beginning but there must needes be many causes of these Philadelph Although this one beginning hath diuers causes and faculties yet I ascribe all those to Temperament except you shew vnto me that of these some doe proceede from Matter and some from Forme Theophrast First then I take this as granted from you that there are certaine forces and faculties in temperament Philadelph Should I denie that which is confirmed by the testimonie and opinions of all Philosophers Theophrast And
hot and colde thinking that all things were made of these and by these makeeh it plaine by demonstration that those qualities are onely instruments of a certaine more superiour and principall cause which hee hath expressed by the name of nature For whosoeuer shall affirme that these secundarie qualities haue the prerogatiue in themselues to worke and shall attribute the cause power as it were of acting to the Axe or such like instrument and so the forme and perfection of the thing reiected shall passe by the true cause imputing that to the actions of the Instrument which neuerthelesse should remaine idle if they were not moued stirred vp by the force of forme the same I say shall much forget himselfe Philadelph If there be so great force power in forme that to the same chiefly all motion and action must be imputed then shall wee be enduced to thinke that the functions and qualities which euen now you referred to temperament and matter take not their originall by themselues but first from forme What cause haue you then to determine that they proceede from temperament and matter Theophrast They which soare no higher then the wing of common sense doe carie them will affirme that such functions and qualities spring from matter and temperament albeit forme hath the first place and preheminence we following these mens low pitch of conceit affirme that those qualities proceede from Matter and Temperament because they are effected by these as by instruments But what qualities and faculties I simply pronounce to be of forme those I affirme to haue no neede of the helpe of Instrument Philadelph Goe to then Are not matter and temperament which you propund as Instruments certaine furtherances forces of the efficient forme Theophrast No verely But as in any artificiall worke the Caruer or Smith is he which is the first and principall agent and who hath the power and faculty of acting which is his Art and strength of body but the Artificers instrument as Axe or Hammer is but an helper and in the instrument there is as it were a certaine borrowed helpe or force not which worketh but by which the worke is the better effected and to this end the well fashioned and sharpe Toole is a great furtherance euen so in like manner almost in the naturall working of things whereby they are brought to passe Forme is the first and chiefe efficient hauing in it the effecting power But Matter and Temperament are as helping instruments of the efficient cause and either of these to wit Matter and Temperament haue their power and faculty and an apt constitution by which the effect may more easely be brought to passe Therefore in euerie naturall body there are three efficient causes namely Forme Matter and Temperament euery of which haue their peculiar force whereby it worketh strongly or after a weake manner Forme of it selfe is the beginning of working neither doth it borrow any thing of the Instrument to haue being or the nature of beginning which commeth afterward as by accessarie meanes Forme therefore had the power and faculty of acting before such time as it acted by the Instrument euen as the Caruer before he worke any thing with his Toole hath ability and Art to effect the which faculty he taketh not from his Toole or Instrument Whereby it appeareth that the faculty which is naturally in euerie forme and which is called the property thereof is farre different from Matter and Temperament in force and vertue for a Caruer or Painter by his Science onely which is his faculty without the helpe of any Instrument can make an Image in his minde so in like manner the forme of a thing effecteth the thing without the helpe of Matter and Temperament And forasmuch as these three are mixed and conioyned in euery naturall body Formes can scarsly shew forth their forces apart and by themselues in effect but that therewith Matter and Temperament will expresse their supplie But on the contrary part Matter and Temperament cannot shew forth themselues without forme so that these in their seuerall kindes must be distinguished and not confounded CHAP. V. Philadelph YOur ternarie of Forme Matter and Temperament putteth me in minde of three principles which that great and ancient Philosopher Hermes Trismegistus hath deliuered that is to say Salt Sulphur and Mercurie which three hee appointeth as the onely naturall beginnings of all things created which agreeth not with Aristotles foure Elementarie principles How can these two opinions so different in number stand together Theophrast Aristotle had reason to appoint a quaternarie of Elements according to the number of the foure qualities hot colde drie and moyst as the first principles of all things as is to be seene in his second booke of Generation of liuing creatures Yet forasmuch as one can beget nothing of himselfe but three therfore three doe make one body by a compound made by a three-fold efficacie of the diuine word For God in the beginning as Moses testifieth made of nothing a Chaos deepe or waters which we please to call it animated with his spirit who being the great workmaister in the creation separated first light from darknesse and this Ethereall Heauen which we beholde as a quarta essentia or fourth eflence or most pure spirit or most spiritual simple created body Then be deuided waters from waters that is to lay the more subtill aterie and Mercuriall liquor from the more thicke clammy oyle-like or Sulfurous liquor After that Moses telleth vs that God separated from the more grosse waters the Earth which standeth apart by it selfe like Salt And thus in the bosome of the world God encluded these three simple bodies Salt Sulphur and Mercurie as the first formes of things Philadelph Doe the Philosophers the followers of Hermes exclude the Element of Fire in the composition of bodies elemented Theophrast In Genesis it is euidently to be seene that there is made mention of Heauen Earth and Water onely but of Fire and Aire no mention at all because these two are encluded vnder the other as vnder Heauen Fire and vnder the superiour waters Aire so that hereby it is plaine that there is no other fierie element but Heauen a fourth essence separated out of the more subtill matter and forme of the three elements which being so separated and extracted is no other thing but a pure Aetheriall and most simple fire most perfect and farre different from the three Elements as imperfect which Fire is the Author of all formes powers and actions in all the inferiour things of nature as the first in degree among the second causes and carieth it selfe like a Father toward his off-spring Philadelph What are the essences of these three Fire Aire and Earth Theophrast The first which is fire is a substance containing in it life and motion or the soule of the Elements The second which is Aire is a substance which hath in it the nourishing foment of life and the