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
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
comprehend by any certaine reason Yet it is mans duty being set vpon the opâ—n Stage of this world to take a view of all the creatures of God to him knowne to search after such hidden causes therein soberly that he may magnifie the most omnipotent and wise Creatour of Nature CHAP. II. Philadelph YOu hauing spoken afore of the celestiall motions it resteth that you say somewhat concerning Water motion Therefore shew mee now I pray you the cause of the Seas motion wherein I haue observed a great diuersity somtime ebbing and somtime flowing one while calme and another while turbulent Theophrast The Sea in generall hath three degrees of motion the one calme and quiet continually as in that Archipelagus called Mare pacificum and Mare delzur which is seldome troubled with tempest that M. Anthonie Pigafetta sometime Knight of the Rhodes and one that did accompanie Magelanus in his first voyage and enterie into this Sea vpon the first discouery thereof testifieth that hee with his company sailed therein 4000. leagues in the space of three moneths and 20. daies In all which time being without sight of land they had no misfortune of winde nor of any other tempest Another degree of motion is in these parts of the Ocean called the Spanish Seas which doe moue and swell with surging waues like mountaines in such wise that the top Mast of one Ship going before another cannot be seene of the follower being as it were in a valley betweene two water hils In these Seas Ships cannot saile neere together least they fall foule one vpon another Otherwise in these Seas the passage is lesse perillous then in the narrow Seas for that the billowes waues of these goe whole and breake not the Sea in that channell being so deepe that a whole dry-fat of line may with a Lead be sunke therein without finding any bottome A third degree of motion is in that part of the Ocean commonly called the narrow Seas which coasteth Northward vpon England Scotland and Ireland and toward the South vpon Fraunce Flanders and so along the trade toward the the East from the West these Seas are sometime calme sometime by occasion of tempest very rough turbulent for that the passage of the Sea in that channell is interrupted with rockes and sands to the great hazard of them that saile therein Philadelph But for so much as the Sea is euer in motion either ebbing or flowing shew me I pray you the cause of such naturall and inter changeable motion which keepeth time and tide twise in 24. houres from East to West and from West backe againe to the East in the circumference of the whole Globe of the Earth Theophrast I finde in Writers such variety of opinion concerning this motion that I know not certainly what to determine to content you yet to giue you the best satisfaction I can herein you shall haue my conceite which neuerthelesse I submit to the iudgement of the more learned in Natures Schoole I suppose that there are two principall causes of the ebbing and flowing of the Sea The one supernaturall the other naturall The supernaturall and diuine cause is God who in the creation of all things by his spirit which he created as witnesseth Tertullian was the inspirer and animater of the whole vniuersall which Spirit serued the will of the Creatour as an Instrument to giue such motion to the Sea as wee see it hath appointing it bounds which it cannot passe without the will of the most mighty Commaunder Another naturall cause beside that created Spirit whereof Moses speaketh calling it the Spirit of God Iob expresseth by the similitude of Fire put vnder a Pot saying It is God which maketh the Sea to boyle like a Pot. Hereof I gather that there is a naturall fire of two sorts One in-set contained in the Marine Salt for the Sea generally is Salt euen to the North. And Salt as witnesseth Plinie yeeldeth the fatnesse of oyle and oyle by a certaine natiue heate is of property agreeing to fire And Iosephus Quersitanus and Christoferus Parisiensis affirme that Salt is both animall and vegetall hauing life in it as the radicall Balsam of Nature and to be the first mouing thing in the same which maketh to grow and to multiply and therfore serueth for the generation of all things so as with the Poets and ancient Philosophers it may be said that Venus the mother first beginner of all generation is begotten of the salt spume of the male For which cause Venus was called by the Greekes Aligines as affianced to the salt Sea The other naturall Fire the cause of the Sea flowing and ebbing is forraine or externall And this also is of two sorts One subterraneall which is as fire vnder a boyling pot For the earth hath more fire in it then hath water which fire lieth hidden in stones till it be beaten out with steele This subterraneall fire doth also cause the motion of the Sea being of substance liquide fluible moueable and altogether a passiue subiect to acting fire And when it beginneth to runne any way the precedent part therof by reason of the continuation cleauing together is thrust forward by the follower according to this sentence Vndam vnila sequitur one water followeth another Thus the Sea passeth to and againe from one Gulph to another For there are two Gulphes caused by two vast continents the one comprehending all Asia Africa and Europe and that other America Which two continents deuide the whole Sea into two parts of the world opposite one to the other East and West These two Gulphes rest at no time but like as Sea monsters doe they breath to and againe vntill the one haue engorged the other so full that it is compelled to pay vnto his lender backe againe that which is borrowed And thus the Sea hauing a naturall impotencie to stay it selfe in rest suffereth a certaine reciprocall motion into and out of it selfe without intermission which motion Aristotle calleth Talantosin The other externall heate causing the ebbing and flowing of the Sea is that which proceedeth from the Moone which Aueroes calleth the Lady and Mistresse of the Sea who by her beames and influences maketh the Sea hot and by the same heate doth beget exhalations in it wherewith when the Sea swelleth it floweth to the shoare and Sea bankes fulfilling the Hauens with Tide And the same exhalations being diminished and abated the Sea againe setteth in it selfe Therefore when by the Moones ascention and approaching to the South her light and heate is encreased then doth she make the waters to swell and flow But when she descendeth and enclineth to the Horizon her heate being by little and little diminished the waters doe fall and abate Thus all these causes working together the Sea doth moue in waight number and measure according to the ordinance of the Almighty Philadelph Lewes Vertomannus in his booke concerning Nauigation into East India affirmeth that the
A DIALOGVE Philosophicall WHEREIN NATVRES SECRET CLOSET IS OPENED AND THE CAVSE OF ALL MOTION IN NATVRE SHEWED OVT OF MATTER AND Forme tending to mount mans minde from Nature to Supernaturall and Celestiall promotion And how all things exist in the number of three Together with the wittie inuention of an Artificiall perpetuall motion presented to the Kings most excellent Maiestie All which are discoursed betweene two speakers Philadelph and Theophrast brought together by Thomas Tymme Professour of Diuinitie SYRACH 43.32 There are hidden greater things then these be and we haue seene but a fewe of his workes LONDON Printed by T. S. for Clement Knight and are to be solde at his Shop in Paules Church-yard at the signe of the Holy-Lambe 1612. To the Right Honourable Sir Edward Coke Lord Chiefe Iustice of his Maiesties Court of Common Pleas Thomas Tymme wisheth all happinesse in this life and in the world to come true felicitie in Christ Iesus AS that famous Zeuxis another Apelles intending to limme in her naturall colours the picture of Iuno selected fiue of the most beautifull Virgins that were in all Agrigent that from the comely feature of those in each part he might portray a compleate and most amiable picture so in like manner right Honourable I purposing to set Dame Nature vpon the Stage of the world in each limme well fashioned out of Matter and Forme haue taken her lineaments from the Art and wisedome of the more learned sort of Philosophers that in all her parts so well as I could she might stand faire and well composed to the common view of such especially as can discerne and iudge a property not common to all For euery plummet is not for euery sound nor euery line for all leauels neither is it possible out of euery blocke to make the sculpture of Mercurie no more then it is possible for euery one without a conuenient Bucket to draw water from the depth of Iacobs Well But your Lordship being in all humane Science profoundly learned and of mature Iudgement as hath appeared by effect can with Protogenes discipher Apelles worke by the draught of one onely line and can by your sublimed wisedome discerne the misterie of Matter and Forme And to the end your Honour may the better feele my meaning herein I haue reduced as it were innumerable beames to one Sunne and many Riuers to one Fountaine abridging large discourses into a conuenient compendium and methode But seeing no Pomegranat can be so faire but that some one imperfect and rotten kernell may be found therein I humbly beseech your Honour to deale with such occurent faults as Lapidaries are wont to deale with precious stones who to hide a cracke or flaw doe set the same more deepe in gold So my right Honourable Lord let your Noble name and High reputation of learning and sage prudence shaddow and adorne my imperfections in this Treatise Wherein albeit you finde not an Eagles nest no more then Theseus did notwithstanding through faire promises he had long looked for it yet happily your Honour at the least shall finde a Wrenne and then at the last you may say you haue a Bird. Now fearing least I paesse the due limits of proportion as did the Myndians who made their gates greater then their Towne I cease to stay your Lordship from your Honourable affaires crauing pardon for this my boldnesse and beseeching God to increase your dayes and yeeres with desired health to your ioy and comfort and to the good of this Church and Common-wealth of great Britaine Your Honours most humble Thomas Tymme To the Reader THE Almighty Creatour of the Heauens and the Earth Christian Reader hath set before our eyes two most principall Bookes the one of Nature the other of his written Word By these we know that God was before all times infinitely one comprehending all things that now be in himselfe and being the beginning of Time created those things in number measure and waight adorning his worke most wonderfully with these three Instruments as with the first Formes And formed thus this vniuersall frame after the similitude of Vnitie in circular compasse in pure and meere simplicitie The wisedome of Natures booke men commonly call Naturall Philosophie which serueth to allure to the contemplation of that great and incomprehensible God that wee might glorifie him in the greatnesse of his worke For the ruled Motions of the Orbes the wonderfull workmanship of so many starrie Tents the connexion agreement force vertue and beauty of the Elements the scituation firmenesse and spreading of the Earth amidst the waters and so many sundry natures and creatures in the world are so manie interpreters to teach vs that God is the efficient cause of them and that he is manifested in them and by them as their finall cause to whom also they tend Yea the Naturall Motions which belong to all creatures euen to Vegetables casting their rootes downewards and their sprouts vpwards doe therein set forth the power and wisedome of the omnipotent Creator But the Mirrour wherein we may yet better behold God is Man a little World in whom shineth and is imprinted a Diuine Essence the like whereof is not to be found in any visible creature besides How necessarie is it then for men to consider the workes of God in his creatures And how much more necessarie is it to beholde their owne person and nature wherein there are almost as many meruailous workes of God as there are in the whole frame besides For what will it profit a man to measure the Vniuersall to compasse the whole Elementarie Region to know the things in them and their nature and in the meane time to be ignorant of himselfe For albeit a generall knowledge of all the creatures of this visible world will greatly helpe to leade man to the knowledge of God the Creator yet he shall neuer be able to know him well if with all he know not himselfe Plato searching by the meanes of Motion what was the substance nature and immortalitie of mans Soule attained to the vnderstanding of the Diuine Essence Aristotle also taking the same way acknowledgeth that he knew God vnder the name of the first Mouer who is perpetuall and immoueable But the wisedome Supernaturall called Theologie reuealed in the written word of God being farre more excellent then all naturall Philosophie sublimeth our spirits through the light of the diuine Spirit to mount as it were by Iacobs ladder with Phoenix wings from the things of Nature to Celestiall and Diuine things whereby we haue a light and bright vnderstanding If man had not sinned the booke of Nature would haue sufficed to haue kept him alwaies in the knowledge obedience of God his Creator For then he should himselfe haue carried that Booke whole perfect imprinted in his heart and minde neither should his Soule haue needed any other Teacher to know it selfe but it selfe should haue clearely beheld and contemplated it selfe so long as she
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
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