NATURALL PHILOSOPHIE REFORMED BY DIVINE LIGHT: OR, A SYNOPSIS of Physicks: BY J. A. COMENIUS:

Exposed To the censure of those that are lovers of LEARNING, and desire to be taught of GOD.

Being a view of the WORLD in generall, and of the particular Creatures therein conteined; grounded upon Scripture Principles.

With a briefe APPENDIX touching the Diseases of the Body, Mind, and Soul; with their generall Remedies.

By the same AUTHOR.

LONDON: Printed by Robert and William Leybourn, for Thomas Pierrepont, at the Sun in Pauls Church-yard, MDCLI.

To the truly studious of wisdome, from Christ the fountain of wisdome, greeting.

JAcobus Acontius, a most excel­lent man, offended at the e­vill disposition of our scrib­ling age wished that it might be provided, that none should write and publish any thing, unless it were some new thing; which should both be of his own observation, and might make for the glory of God, and the aedification of the Church, and from whence so much fruit might be hoped, that what time is be­stowed on the reading of it, the readers could not bestow it better elswhere: that so nothing might be done which was al­ready done, but what was yet to be done. For few Writers (says hee) bring any [Page] thing of their own: but onely steal, things and words, of which they make Books, &c. Which they know to be most tru­ly spoken, who are to peruse that far­rago of Books, wherewith we are year­ly little less then overwhelmed. For if you look on the titles, you shall have them always new and very specious: if on the thing, it is always the same boi­led over and over above a thousand times, and Coleworts crammed in, e­ven to nauseating. And though some­thing of new observation be offered, yet to what purpose is it, that whole Books should therefore be written, and those new things found out so buried in things ordinary, that either a man hath no mind to enquire, what of new observation is in them, or cannot do it without tediousness of spirit and loss of time. But it is not my business to inveigh against this disorder in many words. I come now to declare why I my self come out in publick. And I wil [Page] lay it open in a word I bring something new, and different from the common way of Philosophie: And I bring it so, as that I hope, it will be without any ones hinderance or molestation, as conteining in a very few leaves, matters of very great moment. And I bring it to satisfie the desires of others this way. For where­as I had the year last past, given a proof of my Philologicall endeavours, Ja­nua Linguarum reserata, (or a seminary of Arts and Languages) which was courteously received, and that with applause, and approved almost by all mens verdict, (as severall letters, dated either to my self or my friends, touch­ing that matter do testifie,) some (of the number of those, who at this time bend their desires, thoughts and de­devours, to rectifie the method of stu­dies) began to solicit mee, to put out my philosophicall Works, or at least to desire a communication of my con­ceptions, especially in Physicks. Ha­ving [Page] no other minde therefore, but to bring something for mine owne part that may be profitable, if it may be: or else that others may have occasion by me, to bring better matters; I pur­posed with my self to expose to the light, this same Synopsis of Physicks, lately dictated in this Schoole, that publick censure might be made of this also, as well as of my former Work. Which that it might be, it seemed meet to give some further intimation of the occasion and scope of our un­dertaking, to those that wil offer them­selves to be our censors.

After that the calamitous lot of exile had thrust mee, who was by calling a Divine, back to the services of the School, wherein I was desirous to beare my self, not slightly, but so as that I might discharg the trust committed to me; it chanced that I hapned, among other things, upon Ludovicus Vives his Books, detradendis disciplinis. In [Page] these when I had found most whole­some counsels, for the repairing of Philosophie, and the whole course of studies, I began extreamly to grieve, that a man of so piercing a wit, after he noted so many most evident errours, had not put to his hand to make those rough things smooth, but the judg­ment of one touching this excellent Writer, that Vives saw better what was not then what was, made mee to consi­der, that it is usuall with the wisdome of God to communicate things by de­grees. Yet I thought with my self that others should take this as an occasion to labour to designe one certain and in­fallible way among so many deviations discovered unto them: which I won­dred that men were so backward to es­say for full a hundred years. (For I knew not whether any one had gone about it.) But it hapned, that a certain learned man, to whom I communica­ted these complaints of mine in a more [Page] familiar manner, shew'd mee a Book call'd, Prodromus philosophiae instau­randae by Thomas Campanella an Itali­an: which I read over with incredible joy, and being inflamed with an ex­ceeding great hope of new Light, I greedily turn'd through his Realis phi­losophia epilogistica (for so hee calls it) set forth in foure Books, as also the Books de rerum sensu, where ever I could get them. Whereby I found my desires in some sort satisfied, but not throughout. For his very foundation, that all things were made up of two contrary principles onely, offended me (For I was already most fully perswa­ded of the number of three principles out of the divine Book of Genesis: and and I remember out of Hugo Grotius, disputing against the Manichees, That of two things fighting one with the o­ther, destruction might follow, but an or­dinate construction could never follow.) And besides I observed that Campa­nella [Page] himself was not very certaine of his own hypotheses: as one that began to waver in his assertions towards the positions of Galilaeus touching the earths mobility, and yet to call them in doubt himself: as it is evident [...]e­nough in his Apologie for Galilaeus.

But when I chanced afterwards up­on a piece of Sir Francis Bacon Baron of Verulam, Chancellour of England, entituled inst aur atio magna (an admi­rable work, and which I look upon no otherwise, then as a most bright beam of a new age of Philosophers now a­rising) I understood that in some par­ticulars also of Campanella, such solid Demonstrations, as the truth of things requires, were wanting. Yet it grieved me again, that I saw most noble Veru­lam present us indeed with a true key of Nature, but not open the secrets of Nature, onely shewing us by a few examples, how they were to be ope­ned; and leave the rest to depend on [Page] observations and inductions continued for severall ages. Yet I saw neverthe­less, that my hopes were not quite left in suspense: in as much as I perceived my minde so enlightned by the light which it received from those severall sparks, now grown welnigh to a torch, that some great secrets of Nature, and very obscure places of Scripture, (the reason of which I knew not before) were now plain, as it were of their own accord, to the exceeding great content of my mind. For now with those, that have lighted upon a more sound way of Philosophie in this age, I saw and rested in it;

I That the onely true, genuine and plain way of Philosophie is to fetch all things from sense, reason and Scripture.

II That the Peripatetick philosophie is not onely defective in many parts, and many ways intricate, full of turnings and windings, and partly also erroneous, so that it is not onely unprofitable for Chri­stians, [Page] but also (without correction and perfection hurtfull.

III That philosophie may be refor­med and perfected, by an harmonicall re­duction of all things that are and are made, to sense reason and Scripture, with so much evidence and certainty (in all such things as are of most concernment, and have any necessity) that any mortall man seeing may see, and feeling may feel, the truth scattered every where.

Of all and every of which observa­tions, least we should seem to have dreamed somewhat, there will be some thing to be said more at large.

And for the first we make three principles of Philosophy, with Cam­panella, and his happy Interpreter To­bie Adams, Sense, Reason and Scripture: But so joyntly, that whosoever would not be left in ignorāce or doubt, should rest on no one of these without the o­thers, otherwise it wil be a most ready precipice into errors. For Sense, though [Page] it make an immediate impression upon us of the truth imprinted upon things: yet because it is very often confoun­ded, either by reason of the multitude of things in a manner infinite, and the strange complications of formes: or else wearied and tired, sometimes with the distance of the objects, and so con­sequently dazeled and deceived. Rea­son must of necessity be imployed, which may conclude alike of like things, and contrarily of contrary things, by observing their proportion, and so supply the defect of sense, and correct its errours.

But then because many things are re­mote both from sense and reason (which we cannot in any sort attein unto by sense, nor yet by reason firm­ly enough) we are indepted to the grace of God, that he hath by his Word revea­led unto us even some secrets which concern us to know. Therefore if any one desire the true knowledg of things, [Page] these three principl [...]s of knowing must of force be conjoyned. Otherwise, he that will follow the guidance of sense onely, will never be wiser then the common sort; nor be able to imagine the Moon lesse then a starre; the Sun greater then the earth; and that again sphaericall, and every way habitable. On the contrary if a man contemplate on abstract things and consult onely with reason without the testimony of sense, he will be rapt away with meer phantasines, and create himself a new world: like the Platonicall and Aristo­telicall, &c. Lastly, they that heed the Scripture onely, and hearken nei­ther to sense nor reason are either car­ried away beyond the world (by the sublimity of their conceptions;) or else involve things they understand not with the Colliers faith; or following the letter, propound unto them­selves things, though never so absurd and superstitious, to be believed; as [Page] Papists do in that most absurd tran­substantion of theirs, &c. So then the principles of knowing, must be con­joyned, that divine Revelation may af­ford us belief; Reason, Understanding, Sense, Certainty. And they must be used in this order (in naturall things I say) as that we begin with sense, and end in revelation (as it were the setting to the seal of God:) for by this order every subsequent degree will receive receive from the antecedent, both E­vidence and also Certainty, and Emen­dation. For as there is nothing in the understanding which was not first in the sense: so there is nothing in the be­lief, which not first in the understan­ding. For he that believes, must know what is fit to be believed. Hence the Scripture frequently invites us to hear, see, tast, consider; And affirmes that faith too comes by hearing. I said Cer­tainty too. For by how much the nee­rer Reason is to sense (that is by how [Page] many the more experiments of the senses it may be demonstrated) it is so much the more reall: and on the contrary again, the further it recedes from sense, by so much the more vain speculation and naked imagination it hath. But by how much the neerer divine Revelation may be reduced to understanding, and the testimonies of experience, so much the more strength it findes.

I said further, that the precedent degrees were corrected by the subse­quent: and so it is. For where sense fails or mistakes, it is supplied and cor­rected by reason: And Reason by Re­velation. For example, when the sense judgeth the Moon to be bigger then Saturn, or an Oare to be broken under the water, &c. Reason rectifies it by certain documents of experience. So when Reason hath gathered any thing falsely of things invisible, it is amended by divine Revelation. Yet that emen­dation [Page] is not violent, and with the destruction of the precedent princi­ple: but gentle, so that that very thing which is corrected, acknowledg­eth, and admits it of its own accord, and with joy, and soon brings some­thing of its own, whereby the same cor­rected truth may become more appa­rent. For example, Reason brings nothing to correct sense, whereof it is not soon ascertained by sundry experi­ments, and affirmes it self, that so it is, (as that an Oare is not broken un­der water, the Touch teacheth: as also the sight it self, looking on it after it is drawn out.) Faith holds out no­thing, which is contrary and repug­nant to Reason, (though it bring that which is beyond and above Reason:) But all things such as Reason not one­ly yields being overcome by authori­ty, but also finds of a truth to be in things, and so seeks and finds out some thing of its own, which may serve to [Page] confirme and illustrate the same truth. Therefore let it be taken for true, That Sense is not onely the fountain of know­ledge, but also of certainty, in naturall things: But that the understanding is the Organ not onely of knowledge, but also of certainty in revealed things.

Let us come then to the purpose. Some deny, that holy Scripture is to be drawn to Philosophie, because it teacheth not the speculation of outward things, but the way of eternall life, I confess, that the Scripture was given by inspiration of God, to teach, reprove, correct, and in­struct in righteousness: That the man of God may be perfect, throughly furnished unto all good works. (2 Tim. 3.) I con­fess, I say, that this is the ultimate end of the Scripture. Yet who knows not, that there are for the most part more ends of one thing? even in humane things, much more in divine, where the wisdom of our adored God hath whol­ly wound up it self, with an artifice [Page] scarce to be found out of us. Tru­ly, if wee finde that artifice all o­ver nature, (and so it is) that every creature, and part of a creature, and part of a part, serves for severall uses: I see no reason why we should deprive the Book of God of this character of the highest Wisdome. But I see reason why we ought to determine, that most sufficient complements of all things, whereunto Sense and Reason were in­sufficient (and yet wee were concerned to know them) are extant in that most holy Book. For did not God bring man into the School of the World, to contemplate his manifold Wisdome? Did not hee command him to behold his invisible things by these things that are seen? ( Rom. 1. v. 20.) Surely this must be acknowledged to be the end both of making the World and place­ing man therein. Now it is cleere through all Nature, that, to whatsoe­ver end God hath ordained any thing, [Page] he hath conferred means upon it to be tein it. Hee hath therefore conferred means upon man to contemplate his wondrous things: Which as wee must acknowledge that they are sense and reason, so we must needs acknowledge that they are not every where suffici­cient. For our senses leave us in the knowledge of eternall things, and those things which are placed quite out of sight, and done when we are not present. But where Sense fails, Reason fails also: Being that this is nothing but an universall knowledge of things, gathered from particulars acts of sense; that this or that is, or is done, either so or so. When as therefore both Sense and Reason doe very ordinarily fail us, shall we believe, that the most graci­ous Father of Lights, would not sup­ply this defect some other way? His most liberall and in every respect ap­proved bounty towards us, will not permit us to suspect that. But if God [Page] have some way or other provided for us, let it be shewen what it is, or where it is to be sought for, if not in that sa­cred volume of Oracles? And I pray, was it in vain, or onely in respect of our eternall salvation, that God said of his Law. This is your wisdome and under­standing in the sight of the Nations, which shall heare all these statutes and say. Surely this is a wise and understand­ing people. (Deut. 4. 6.) Or did David boast in vain? I have more under standing then all my teachers; because thy testi­monies are my meditations (Psal. 119. 99.) Or the sonne of Sirach say in vain: The Word of God most High is the fountain of wisdom? (Eccles. 1. 5. Or was it in vain that Salomon call'd God, the guide unto wisdome, and the corrector of the wise? Wisd. 7. 15.) see here a correctour! But how doth he correct, but by dashing over our vain cogitati­on with his word? And to what pur­pose, I pray is all that is frequently mē ­tion'd [Page] concerning the beginning of the World and the order of the Creation, and properties of the creatures, If the parent of nature, who is also the Di­ctatour of the Scriptures, meant to teach us nothing of nature? They say it is to this end, that we may learn to know and admire, love and fear the Maker of all things. Right: But how the Ma­ker without his work? Does not any one so much the more admire and praise the ingenuity of the Painter, if he be excellent, by how much the better he understands the art of pain­ting? Surely yes. A superficiall know­ledge will never raise either love or ad­miration. And then I demand, those things, which wee meet with in the Scriptures concerning the crea­tures (by similitudes also drawn thence) are they true or false? If true (for who can determine otherwise with­out blasphemie) why may we not con­ferre them with those things that are [Page] manifest by sense & reason? that so we may finde out that harmony of truth, which is in things, and in the mouth of the Author of things? Truly, if the words of the wise are as goades and nails fastened: (as Salomon testifies, Eccles. 12. 11.) What shall we think of the words of the all-wise God? But this, that though they raise us up with ano­ther end, and by the by, yet they con­tein nothing but most solid truth and all manner of-wisedome. In vain there­fore may some one say: I finde no men­tion in the Scriptures, much less pre­cepts of Grammar, Logicke, Mathema­ticks, Physicks, &c. For there is as much distance betwixt divine writings and humane, as betwixt God himself and man. Man that is limited with time, place and objects, at one time and in one place can do but one thing: but God that is aeternall, omnipresent, and omniscient, at once sees, rules and go­verns all things, always and every [Page] where. And the same Character do their writings retein on either part. Hu­mane writings do some one thing with expresse endeavour, handling one ob­ject in one place, and that in such a way as is most pleasing to mans under­standing: but divine writings like an universal treasury of wisdome stay not upon one particular matter, (unlesse it be in things pertaining to Theologie) but contein variety of matter under severall sayings. Whence a Divine, a Moralist, a Politician, a Houshol­der, a Philosopher, a Philologer, &c. may take out every of them, what each hath use of. And this breadth & depth of the Scripture is its prerogative before humane writings, that so it may be in truth an inexhausti­ble fountain of all wisdome. For what­soever matter is to be handled, the Scripture affords always, either a rule, or some sayings or examples: as John Henrie Alsted (sometimes my honou­red [Page] Master) shews in his Triumphus Bib­licus, and much more might be disco­vered by a very accurate diligence: which that so it is, for a good part of it, shall appear also in these our Physicall meditations. Rightly therefore said Cassiodorus: the Scripture is an heaven­ly school, wherein we learn whatsoever we are either to learn or to be ignorant of. And piously T. Lydiat: It is most absurd, that heathen Philosophers should seek for the principles of all arts in one Homers posie, and that we Christians should not do the same in the Oracles of God, which are a most plentifull and most clear foun­tain of wisdome. (About the end of his Physiological disquisition.) Those most Christian Philosophers are there­fore deservedly to be praised, who have endeavoured to render unto God the Parent of things that praise that is due unto him, Franc. Valesius, Lambert Danaeus, Levinus Lemnius, Thomas Lydiat, Conradus As [...]acus, Otto Casman­nus; [Page] who have not doubted to asseve­rate, that the seeds of true Philosophy are conteined in the holy Book of the Bible, and to derive their maximes of Philosophy from thence (though with different successe.)

Let it stand therefore, that Philoso­sophy is lame without divine Revelati­on. Whence wee have this conse­quence, that Aristotle is not to be tolerated in Christian schools, as the onely Master of Philosophie: But that we should be free Philosophers, to follow that which our senses, Reason, and Scripture dictate. For what? Are not we placed as wel as they in Natures garden? Why then do we not cast about our eyes, nosthrils and ears as well as they? Why should we learn the works of nature of any other Master, rather then of these? Why do we not, I say, turn over the living book of the world instead of dead pa­pers? wherein we may contemplate more things, and with greater delight [Page] and profit then any one can tell us. If we have any where need of an Inter­pretour the maker of nature, as we have said, is the best Interpretour of himself. If a Monitour or Suggestour, we have more and better then Aristotle, experi­ence (of the various and occult Maean­ders of nature) being multiplyed in the processe of so many ages. For as all hu­mane things get up to perfection from rude beginnings, so Philosophy hath had its grouths too. In Aristotles age it was scarce out of its infancy: In the ages that followed after, (especially in ours) it was so increased stil with new observations, that the Aristotelick tenets savour of obscurity & uncertainty in cōparison of these, nay, they hold out open falsities. Be it then (writes Rod. Goclenius to Nic. Taurellus) that nature hath shewed all the acutenesse of humane ingenuity in A­ristotle; let Aristotle be a man that hath deserved well of all humane wisdome be­yond and above all other mortall men be­sides; [Page] let him be the Father and Captain of our wisdome; let him be the supream Dictatour of wisdome, the Generalissimo of Philosophers, the eagle of the Philoso­phicall Kingdome, wisdome and praise of literature; let him be the Hercules, the Prince, the Tribunall of truth; let him be the deity of Philosophers; let him be lastly a man greater then all praise, and above all calumny; which titles Julius Scaliger sets him out with: yet this miracle of Nature is not the RULE OF TRUTH, seeing that hee hath not every where traced Truths footsteps. Thus Goclenius. Now hee that will may see Campanella and Verulamius, (for it may suffice, to have shewed these Hercules, who have happily put to their hands to the subduing of Mon­sters, and cleansing Augias stables; and to have opposed them to those, whom the authority of Aristotles vainly swel­ling Philosophy holds bewitched:) and feel how farre Aristotles assertions are [Page] often from the truth, and this is the cause why it seems convenient, that Aristotle with all his heathenish train should be excluded from the sacred Philosophy of Christians; least they should any more entangle the truth in errours, and involve and obscure those things with intricate disputations, which are of themselves plain by the lamp of the Word of God, and of sound reason. For is it not very absurd, that Christians, who are trained up in the true knowledge of the true God, and taught by his holy voice, concerning the originall causes, end, and manne of subsistence of all things visible and invisible; to whom also the very my­steries of aeternity are revealed; whom the anointing of God teacheth al [...] things; to whom Christ hath impar­ted his mind (1 John 2. v. 27. 1 Cor 2. 16.) that they, I say, should see for the truth of things amongst th [...] heathen, that are destitute of all the [...]e [Page] and have no other helps, but those of reason, and of the senses, which are common to us with them? Is it so in­deed that there is not a God in Israel, that we go to enquire of the gods of Ekron? Is the light of Hierusalem so put out, that we must needs borrow lamps at Athens? It is well known that Origen was the man that first of all joyned heathen Philosophy with Christian Religion: with no ill intent perhaps, but sure it is with very bad e­vent. The good mans purpose without doubt was to put some externall splen­dour upon Christian Religion, as then contemned by reason of its simplici­ty, that so Christians might be well ap­pointed to buckle with the Gentile Philosophers at their own weapons. But whither or no came this perswasion from him, that hath called us out of darknesse into his marvellous light, and commanded us to beware of vain Philoso­phy after the tradition of men, after the [Page] rudiments of the World, and not after Christ. (Gal. 5. 8. 1 Pet, 2. 9. Colos. 2. 8.) And indeed the most sad estate of the Church a little after shews what fruit we had in coupling Aristotle what Christ; when all was ful of the noise of disputations, (for slippery quaestions, and an itching desire of controversie is the very soul of Peripateticisme) and haeresie sprung out of haeresie, till at length the fumes of humane opinions had so quite darkned the brightnesse of the divine wisdom, that all things dege­nerated into Antichristianisme. Where in forging articles of faith, and ordai­ning rules of life, Aristotle had an ae­quall share with Christ, that I may not say he had the sole dictatourship: of which thing our School divinity will give us a very cleer sight. If Origen then a man of so sublime a wit, in vain attempted to piece out Christian reli­gion with that same heathen Philoso­phy; [Page] and Thomas Scotus nor no man else had any better successe, why then do we tolerate it? Why do we not slip our wits out of those snares? why do we not throw away those spectacles which present us with fancies instead of things?

Some are afraid, least, if they should let go Peripatetick Philosophy, they should have none at all. As if when Ha­gar were cast out, there would have been none to bless Abraham with issue! Or that the Israelites would have been sterved with hunger, when they. had left the Aegyptian flesh pots; or that Moses must needs have grown block­ish, when he was out of the company of the wise men of Memphis! Nay rather, that promised Grace will come at length, at length that heavenly Man­na will rain down, at length we shall be truly [...] taught of God, when turning away our ears from humane O­pinions, we shall hearken to God alone [Page] speaking by Nature, and by his Word. And then how solid, easie, and delight­full will all things be! when as the whole course of Philosophy will not consist in opinions but in truth.

But greater care was to be had of me­thod: that all things should be delive­red to the learners in such a way, that they may finde knowledge to flow into them, not to be stuft in; always begin­ning with those things that are best known, and ending in things no lesse known then they. For why should we think that impossible in Physicks, which is so excellently atchieved in Mathematicks? whereall Demonstrati­ons (N. W.) are brought to the very sight: and all is so contrived together of things that go before and are better known (always beginning with such common things that it is taedious to the unskilfull to heare them) in such an order, as that which is in the mid­dest is never skipt over, nor place, given to that which is more unknown, [Page] whence it comes to passe, that you must of necessity assent as well to that which is last, as to that which is first. And truly there is reason to wonder why the like hath not been yet assayed in Metaphysicks, Physicks, and Theo­logie, (for Ethicks and Politicks con­cern more contingent things.) I am not ignorant that there is more evidence in Numbers, Measures and Weights, then in Qualities, by which Nature puts forth its strength after a hidden manner: yet I will not say that there is greater cer­tainty in them, seeing that all things are done alike not without highest rea­son, in a continued order, and as it were by an aeternall law. And yet in Mathe­maticks all things are not alike plain, yet they are assayed sundry wayes till they can be reduced to [...], or very sight, as I said before, and delivered scientifically. For he sayes nothing in Philosophicall matters that proves no­thing: and he proves nothing that doth [Page] not so demonstrate it, that you cannot con­tradict it. And now I beseech you let this be our businesse, that the schools may cease to perswade, and begin to demon­strate: cease to dispute and begin to spe­culate: cease lastly, to believe, and begin to know. For that Aristotellicall ma­xim, Discentem oportet credere, A learner must believe is as tyrannicall as dange­rous; and that same Pythagorean [...] ipse dixit. Let no man be compell'd to swear to his Masters words, but let the things themselves constrain the in­tellect: Nor let a Master have any more credit given him, then hee can demon­strate in very deed, that hee is to have. For in a free Common-wealth there ought to be no Kings, but Dukes or Ge­neralls; no Dictators, but Consuls. And those that profess the art of instructing men, are the Fathers of men, not the carvers of Statues. O when shall we see that day! that all things which ought to be known shall offer themselves so to [Page] a mans understanding, that there wil be nothing but what may be understood for the very cleerness of it, nothing call'd in doubt for certainty: the truth of things making such an impression upon the senses with its light. For hee doth not see truly, who must yet be perswaded by arguments to make him believe that hee sees: as wee have been hither to dealt with for the best part.

I could not choose, because I seemed to see light in the light of God, but assay calling God to my aid, to reduce these new hypotheses of naturall things into a new method, and dictate them to the schollers of this school. And thence sprang this, which I now offer, repre­senting a draught of the lineaments of some new, (and as I hope truly Chri­stian) Philosophie. Not that I would crosse the design of great Verulam (who thought it the best way to abstein from Axiomes and method, till full inducti­ons could be made, of all and every [Page] thing throughout all nature:) but to make an experiment in the mean time, whether more light might be let into our minds by this means to observe the secrets of nature the more easily, that so praise might be perfected to God out of the very mouth of infants, and confusion prepared for the gain saying enemie; as David having comprised the summe of Physicks in a short hymne for the use of the unlearned) speaks. (Psal. 8.) I have entituled it a Synopsis of Physicks reformed by divine light: because Phi­losophy is here guided by the lamp of divine Scripture, and all our assertions are brought to the attestation of the senses and reason, with as much evi­dence as could be possible. Now both those come under the name of divine light. For as David said, THY WORD is ALANTHORNE unto my feet: so said Salomon THE SPIRIT or mind OF A MAN is THE CAN­DLE of the Lord searching all things. [Page] (Psalm 119. 105. and Proverbs 20. 27.

If any one object: That these things here delivered, are not yet of that cer­tainty or evidence, as to be preferred before Aristotles so long received do­ctrine; I will answer, that is not my drift at present: but onely I propound this as an example, that a truer way of Philosophie may be set out, by the Gui­dance of God, the Light of Reason, and the Testimonie of Sense, if Philosophers would labour more after God and the Truth, then after Aristotle and Opini­on. In the mean time, these should be the more acceptable, and had in more reverent esteem of us, if it were for no­thing but this, that they are taken from the Oracles of God, and aime at a more abundant knowledg of God. For my part truly I had rather (in that mind I now am: and that it may so conti­nue, strengthen me, ô God) I had rather I say erre, having God for my guide, then having Aristotle: that is, I had [Page] rather follow the voice of God, though not throughly understood yet, so I fol­low it, then be carried away from the sacred testimonies of my God, to the devices of the brain of man.

I confesse my self, that something more were to be desired here yet, to that rule of certainty and evidence which I spake of before: yet because I trust that these things may be brought to a fuller [...] [exactnesse] by reiterated meditations, (of mine own or some o­thers,) I doubted not to follow the counsell of great Acontius: If thou hast made any rare observation, sayes he, which never any one before made (whither the thing be a new invention, or some new way of former inventions) although much be wanting as yet, which is above thy strength, neverthelesse if thou shouldest not make it publick, it would argue either too much cowardize, or too much haughti­nesse of thy mind, and however that thou art no lover of the Common Wealth. And [Page] why should not these things be ac­counted as new inventions; That ter­narie of principles so clearly demonstrated from Scripture, Reason, and Sense? Why not that admirable scale of sub­stances, by a septenarie gradation? Why not the doctrine of spirits (as well separate as incorporate:) of mo­tions also and qualities, laid down more accurately and plainly then ever before, & letting in a quite new light into the know­ledge of natur all things? To say nothing of smaller matters scattered all over the book. Every of which in particular though I dare not defend tooth and nail, for some things perhaps are still the reliques of common tradition: and others it may be, not yet sufficiently e­stablished upon the foundations w ch we have laid down) yet I am perswaded that they are the groundworks of unmoved truth, and avail much to the more exact observation of particular things. And that I may speak in a word, I hope there [Page] is so much light in this method of Phy­sicks here delivered, that very little place is left to doubts and disputations: so that it makes something towards the taking away the controversies of Au­thours, the opinions of all (whatsoever of truth either Aristotle hath; or Galen, the Chymicks, Campanella and Verula­mius do reasonably alledge against him) being reduced to an harmony; which may be made plain by the example of the principles of which they make bo­dies to consist, (which Aristotle would have to be the four Elements; the Syagy­ricks Salt, Sulfur and ☿. Nay more, that by this means a gate is opened in a new kinde of way, not onely to the under­standing of Arts and humane inventi­ons, but also to multiply them: which could never be, unless the foundati­ons of truth were found. Perhaps I speak more, then the Reader will think he finds in my Writings. But if he saw but the streams (the delineation of [Page] that Pansophia Christiana, which wee have in hand) that are derived, from this fountain, as also from that of our Didacticks and Metaphysicks, hee would not hold it vainly spoken. But because those are not yet brought to light, I set down this as a law for these that are: If any thing be not sufficiently deduced from Sense, Reason, and Scri­pture; If any thing cohere not harmoni­ously enough with the rest; If any thing be not evident enough with its own per­spicuity, let it be taken as not said at all. Which law standing in force it may be lawful for my self & all others, both to doubt always, and every where whether every thing be so as it is delivered to be: and also to enquire why it is, as it is found to be; by which two courses, that the lowest foundations of truth, will in time be discovered no body needs to doubt.

Therefore let none of vs seeke after any thing else, but how the truth [Page] may best be maintained on all hands which if it happen not to be on our side, and that we are deceived with ap­pearances of truth, (as it is very usuall in humane affaires,) I beseech all those that are more sharp-sighted, for the love of truth courteously to shew us our way, which we have lost, and where our demonstrations come not together. But if these savour of truth something neer, that then they would not disdain to joyn their endevours with ours for the illustration thereof: that all of us being the children of truth may com­pose and sing Hymnes of prayse toge­ther to God the Father of Truth. Thou therefore

O Christ the Fathers glory bright,
Of this great World the onely light;
On us some beams of light bestow,
That are thy servants, thee to know.

Amen, Lord make me to see! here in­deed [Page] thy externall light shining upon, and internall informing thy creatures, but there in [in heaven] aeternall and uncreated! Amen, Amen. And so Chri­stian Readers farewel.

J. A. C.

March the 12th. 1650.

Imprimatur John Downame.

A Table of the Heads of this BOOK.
Prolegomena, of the nature and use of Physick.

  • I AN Idea of the World to be created and created. pag. 9
  • II Of the principles of the World, Matter, Spirit and Light. 20
  • III Of the motion of things. 38
  • IV Of the qualities of things. 49
  • V Of the mutation of things. 69
  • VI Of the Elements. 78
  • VII Of Vapours. 96
  • VIII Of Concretes 114
  • IX Of Plants. 148
  • [Page] X Of living creatures. 159
  • XI Of Man. 210
  • XII Of Angels. 228
  • An Appendix to Physicks, of the diseases of the Body, Mind and Soul, aad their re­medies. 243

Errata.

Page 53. for softness read saltness, p. 63. for softness r. saltness, p. 247. line 12. for run r. noisome, p. 250. l. 4. for veins r. reins, ibid. l. 28 dele by.

PROLEGOMENA.
Touching the nature, foundation and use of Physick.

I Physick is the Scientiall Knowledge of naturall▪ things.

II That thing is naturall, which is by Na­ture, not by Art

FOr whatsoever this visible World hath, comes all, ei­ther from Nature or from Art those things are from Nature which God brought forth in the beginning, or w ch are to this very time begotten: by a virtue im­planted in things, as, the Heavens, the Earth, the Sea, Rivers, Mountains, Stones, Metals, Hearbs, living Creatures, &c. those things are from art which men have shaped, by putting a new form upon natural things; as, Cities, Houses, Ponds, Channels, Statues, Coines, Garments, Books, &c. that is by the work of mans ingenuity and hands. Physicks have nothing to do with these things; these are put over to the arts.

[Page 2] Now seeing that nature is before art: ye that art imitates nothing but nature, for as much as it doth nothing but by the strength of na­ture: it necessarily follows, that nature is to be laid for a foundation to arts, and that na­ture must first be knowne by those that are studious of arts, what things, and by what vertue it operates every where▪ for when this is known, the secrets of all arts open of their own accord, without this in arts and prudentials all wil be blinde, dumbe, and maimed: therefore Physick is so necessary to be premised before the Mathematical, and Logical, and also the prudentiall Arts, that they who do otherwise, may be thought to build castles in the air.

III The nature of things is, the law of being born and of dying, of operating and of ceasing, which God the Workmaster hath laid upon all things that are.

For all things are born and die: all things operate somewhat, and all things cease a­gain: in an order and manner proper to e­very creature▪ which order and manner be­ing that it is with most excellent reason, could not be disposed, but by the supream wisdome, inasmuch as it is found constantly to be imposed by way of a law upon things▪ [Page 3] now it took the name of nature from the first degree of mutation of every thing, which is, to be borne.

IV The knowledge of nature is to be obtein'd by searching into Nature it self.

By searching I say. For no one should spend his time in Physicks, to that end, that he might have his mind taken up with ano­thers conceits; but that he may put for­ward himself to the through and intimate knowledg of things, otherwise the intellect will not be illustrated with the nature of things, but obumbrated with the speculation of phantasms in naturall things, therefore we are to seek for guides who may make us scholers, not of themselves, but of na­ture, and exhibite unto us not their own fond reasons, but nature.

V To search Nature, is to contemplate, how, and wherefore, every thing in nature is done.

To contemplate I say. For as we do not see the Sun, but by looking on the Sun: so we do not learn nature, but by looking into nature; which is that the Scripture counsels us. Ask the beasts, and they shall teach thee, and the fouls of the aire, and they shall tell thee, or talk with the earth, and it shall an­swer [Page 4] thee, and the fishes of the sea shall declare unto thee. (Job 12. 7.) therefore the learners of naturall Philosophy, cannot be more happily and easily instructed, then if they be taught by ocular demonstration, where­soever it is to be had: I say to contemplate every thing, that so we may sift out the rea­sons and causes of all things every where. For it is certain that nature doth nothing in vain, even in things of least moment, yea sometimes in the very least things much wisdome lies stored up. And which is more, we cannot attain to the knowledg of great things, but by the knowledg of lesser things, which the following Aphorisme will teach us.

VI Nature unfolds her self in the least things, and wraps up her self in the greatest things.

That is, in the more excellent creatures many things are wound up and woven toge­ther with such an occult artifice, that nei­ther the beginning nor the endings of acti­ons and accidents can easily be discerned, but in all courser creatures, all things are clearly manifest, which is the cause why the nature of compounds cannot be knowne, unlesse the nature of simples [Page 5] be first known: so consequently we are to begin with these speculations, and to pro­ceed by degrees from simpler things to the more compound: which very order we shall see that the Creator himself observed, in producing and twisting together the na­ture of things.

VII Wee are to studie naturall Phylosophie by the guide of sense, and light of the Scri­pture.

For sense is the beginning not onely of knowledge, but of certainty and wisdome; for as there is nothing in the intellect which was not first in the sense, so if there be any thing obscurely or doubtfully in the intel­lect, we are to have recourse to the sense for evidence and certainty. but wheresoever sense or reason faileth, (as in things remote either in place or time) we are indebted to the grace of God, that he hath deigned to reveale many things unto us exceeding sense and reason. For example, the first produ­ction of the world, and the constitution of things invisible.

He that neglecteth either of these princi­ples is easily intangled in errours: for by how much the more of imagination any thing hath, by so much the more vanitie it [Page 6] hath, and is the more remote from the truth: again, by how much the lesse any thing participates of revealed wisdome, by so much the lesse it partakes of the truth. and such for the most part is the Philosophy of the Gentiles, and therefore vain and bar­ren, we will follow the guidance of Moses, (who described the generation of the world by the command of God:) yet always heed­fully observing the attestation of the senses, and of reason. For wisely doth Lud. Vives (as we have set down under the title of this book) recall Christians from the lamp of the Gen­tiles, which yeilds an obscure and maligne light, to that torch of the Sun, which Christ the light of the World brought into the world, attributing much wit indeed, but little profit to the inventions of Aristotle. nay further Campanella and Verulamius most Christian Philosophers (that are acquainted with that way of Philosophy from sense and Scripture) have demonstrated, that all A­ristotles doctrines are nothing but a nurserie of disputations, (that is, of obscurities, haesi­tancies, contradictions, strifes, and wrang­lings) and fighting hood-winckt, and that they hinder rather then advance our medi­tation of things, and withall have afforded [Page 7] us a light, whereat we may kindle more clear torches of inquiring out the truth. follow­ing vvhose footsteps (yet laying strong foundations from the Scripture) vve vvill dresse out a little Theatre of nature, not for disputation, but for speculation; and vve vvill go through nature silently, yet not vvithout our eyes, and that again according to the counsel of great Vives: Here is no need of disputations, (saith he) but of a silent contem­plation of nature: the Scholars shal enquire and ask rather then contend: If any be more slow they wil need more ful commonstration not disputati­on, and a little after, again I say, here is no need of wrangling but of looking on, so this study wil be the delight of the rich, and a refreshing of the mind to those that deal either in publike or in private affairs: for when shal we easily find any other delight of the senses, to be compared with this, either in the greatness or in the variety, or in the continuance of it; for when we bestow our labour upon this contemplation, wee need not seek for any other recreation, nor desire sawce for this meat, the walk it self, and the quiet contempla­tion is both a School and a Master, as that which always affords something, which thou mayest ad­mire, wherein thou mayest delight, which may increase thy knowledge.

[Page 8] Therefore let us resolve upon this, vve that vievv naturall things, to rest upon no other authority besides that of the Work-master of nature, and of nature her self (as she holds forth her self to be touched and felt) the Scriptures, sense and rea­son, shal be our Guides, Wìtnesses and Dictators, to the Testi­monies of vvhich he that as­sents not, shevvs him­selfe very foolish and vain.

CHAP. I.

An Idea of the World to be created and created.

THE eternall Deitie, our God that is to be adored, after the infinite glories which hee enjoyes in his immense eternity, was of his exceeding goodnesse propense to communicate himselfe out of himself; and by his exceeding Wisdome saw that his invisible things might be expressed by certain visible images; and to execute that, had his Omnipotencie at hand, he de­creed not to envie entitie to those things, wherein he might be expressed, and where­in his Power, Wisdome and Goodness might be revealed: therefore he produced intelli­gent creatures, by whom he might be known & praised Angels and men: both after his own image: but the first pure minds, the other clothed with bodies for whom he built a dwelling place, and as it were a school of wisdome, this universall World with other creatures of inferiour degree almost infinite: all and every of which, cry out after their manner, hee made us, and not wee our selves. Now then we go about to unfold in what [Page 10] order so great a work proceeded, and with what art all things were contrived, and with what strength they are held together, yet by his guiding who alone is able to testifie of himself and of his works; for thus, says he, by his Secretary Moses. Gen. 1.

I In the beginning God created the heaven, (v. 1.) That is, the heaven of heavens with the Angels: whom as morning stars first produced, he made spectatours of the rest of his works. ( Joh. 38. v. 7.)

II And the earth) that is this visible world, which notwithstanding he did not finish in the same moment, therefore it is said.

III And the earth was void, & without form, and darknesse was upon the face of the deep. v. 2. that is, the matter of this world was first pro­duced, a certain Chaos without form and darke, like a black smoake arising out of the bottomlesse pit of nihilitie, by the beck of the Almighty, and this was matter, the first principle of this visible Wo [...]ld.

IV And the Spirit of God moved upon the water,) that is a certaine strength was introduced by the spirit or breath of God in­to that same darke, and of it selfe confused matter, whereby it began to stirre. hereby then is understood the second principle of [Page 11] the World, that is, the spirit of life diffused throughout, whereof the Universal World is hitherto ful; which insinuating it selfe eve­ry where through all the parts of the matter, cherishes and rules it, and produces every creature, introducing into every one its own form, but being that this work-master had need of fire to soften and to prepare the matter, variously for various uses, God pro­duced it. For,

V God said let there be light and there was light, ver. 3.) this is described, as the third principle of the World, meerly active, where­by the matter was made visible and divisible into forms, the light, I say, perfecting all things which are, and are made in the World, therefore it is added.

VI And God saw the light that it was good, ver. 4) that is, he saw that all things would now proceed in order. for that light being produced in a great masse, began presently to display its threefold virtue (of illuminat­ing, moving it selfe, and heating,) and by turning about the World, to heat and rarifie the matter, and so to divide it. for hence fol­lowed first of all from the brightnesse of that light the difference of nights and days.

VII He divided the light from darkness, and [Page 12] called the light day, and the darknesse he called night, and the evening and morning were the first day, ver. [...].) that is, that light when it had turn'd it self round, & compassed the World, with that motion made day and night.

The second effect of light was from heat, namely, that which way soever it pass'd, it ra­rified and purified the matter, but it conden­sed it on both sides, upward and downward. whence came the division of the Elements, this Moses expresses in these words.

VIII And God said, let there be a Firmament, that it may divide betwixt the wa [...]er above and the waters below, ver. 6.) God said, that is, he ordained how it should be. let there be a Firmament, that is, let that light stretch forth the matter, and let the thicker part of the matter melting and flying from the light thereof, make waters on this side and on that. above, as they are the term of the visible World; but below, as they are a matter apt to produce other creatures, under which the earth as thick dregs came together. that was done the second day.

XI Therefore God said, let the waters be gathe­red together under heaven into one place, and let the dry land appear. and it was so; and God cal­led the dry land, earth, and the gathering toge­ther [Page 13] of the waters he called seas, and he saw that it was good. ver. 9, 10.) and so on the third day, there came the foure greatest bodies of the World out of the matter already pro­duced, Aether, (that is, the Firmament or Heaven) Aire, Water and Earth; all as yet void of lesser creatures. therefore said God.

X Let the earth bud forth the green herb, and trees bearing seed or fruit every one according to his kinde ver. 11.) this was done the same third day, when as now the heat of Coelesti­all light having wrought more effectually began to beget fat vapours on the earth, whereinto that living spirit of the World insinuating it self, began to cause plants to grow up in various formes, according as it pleased the Creator. this is the truest origi­nal and manner of generation of plants hi­therto, that they are form'd by the spirit with the help of heat. but as the heavens did not always equally effuse the same heat, but according to the various form of the World, one while more midly, another while more strongly; the fourth day God disposed that same light of heaven, otherwise then hitherto it had been, namely, forming from that one great masse thereof divers lu­cid Globes, greater and lesser, which (being [Page 14] called stars) he placed here and there in the Firmament higher and lower, with an une­quall motion, to distinguish the times, and this Moses describes v. 14, 15, &c. thus.

XI And God said, let there be light made in the Firmament of heaven, that they may divide the day and the night, and may be for signes, and for seasons, and for days, and for years, that they may shine in the Firmament, and enlighten the earth, therefore God made two great lights, and the starres, &c.) This done, then after, all the face of the World began to appear beautifull, and the heat of heaven more temperate, began to temper the matter of inferiour things together, after a new man­ner; so that the spirit of life now began to form more perfect creatures, namely mo­ving plants, which we call animals, of which Moses thus.

XII God said also, let the waters bring forth creeping things, having a soul of life, and flying things upon the earth, &c. v. 20.) the waters were first commanded to produce living creatures, because it is a softer Element then earth: first reptiles, as earth-wormes, and o­ther worms, &c.) because they are as it were the rudiment of nature, also swiming things, and flying things, that is, fishes and birds, ani­mals [Page 15] of a more light compaction; that was done on the fift day with a most goodly spectacle to the Angels; but on the sixth day, God commanded earthly animals to come forth, namely of a more solid structure, which was presently done, when the spirit of the World distributed it self variously through the matter of the clay: for thus Moses.

XIII God said, let the earth produce creatures, having life according to their kind, beasts, and serpents, and beasts of the field, and it was s [...]. v. 24.) so now the heaven of heavens had for inhabitants, the Angels; the visible heaven, the starres, the air birds, the water fishes, the earth beasts, there was yet a ruler wan­ting for these inferiour things, namely, a rationall creature, or an Angel visibly clo­thed, for whose sake those visible things were produced. Therefore at the last when God was to produce him, he is said by Mo­ses to have taken counsel; in these words.

XIV Then God said, let us make man after our own image, and likenesse, who may rule over the fishes of the sea, and the fouls of the air, and beasts, and all the earth, &c. Therefore he crea­ted man out of the dust of the earth, and breathed in his face the breath of life, &c. v. 26. and [Page 16] cap. 2. v. 7.) so man was made, like to the o­ther living creatures by a contemperation of matter, spirit and light; and to God and the Angels, through the inspiration of the mind, a most exquisite summarie of the world, and thus the structure of the Universe ought to proceed, so as to begin with the most sim­ple creature, and end in that which is most compound but both of them rationall; that it might appear, that God created these onely for himself, but all the intermediate for these. Lastly, that all things are from God, and for God, flow out from him, and reflow to him. But that all these things might continue in their essence, as they were disposed by the wisdome of God, he put in­to every thing a virtue, which they call Na­ture, to conserve themselves, in their effence, yea, & to multiply, whence the continuation of the creatures unto this very day, and this Moses intimated, adding touching ani­mals.

XV And God said, increase and multiply, v. 22.) by the virtue of which command and words, let there be made, let it produce, let it put forth, &c. Things are made and endure hitherto, and would remain (if God would) without end unto aeternity. Gods omnipo­tency [Page 17] concurring no longer immediately unto particular things, (as before) but na­ture it self, always spreading forth her vertue through all things. which thing derogates nothing from the Providence of God, nay rather it renders his great power, wisdome, & goodnes, more illustrate. for it comes from his great goodness, that the greatest and the least things are so disposed to their ends, that nothing can be, or be made in vain; from his wisdome, that such an industry is put in­to nature to dispose all things to their e [...]ds, so that it never happens to erre, unlesse it be hindred: lastly, from his power, that such an immutable durability can be put into the universe, through such a changeable muta­bilitie of particulars, so that the World is as it were aeternall.

Therefore the veins of the strength, arti­fice and order of this nature must be more throughly searched; that those things which we have here in few words hinted out of Moses, may be more illustrated by the constant test [...]mony of Scripture, reason and senses, and a way made to observe one thing out of another.

An Appendix to the first Chapter.

We have said that it may be gathered out [Page 18] of those words of Moses. In the beginning God created the heaven: that the invisible World was the beginning of the works of God, that is the heaven of heavens with the Angels. Now that by this heaven is to be understood the heaven of heavens, and the Invisible, or Angelicall World appeares plain.

I. Out of Scripture, which 1 mentions the heaven of heavens every where; but their production no where, unlesse it be here. 2 Moses testifies that the invisible heavens were stretched out the second day, and the fourth day adorned with starres, therefore another heaven must necessarily be under­stood in this place; namely a heaven that was finished in the same moment, for that the particle autem inferres, hee created the heavens and the earth; terra autem, but the earth was without form, &c.

III This reason evinces the same, those things which are made by God are made in order, now an orderly processe in operation, is this, that a progresse be made from more simple things, to compound things, there­fore as the most compound creature man was last produced; so the most simple and immateriall creatures, (Heaven and the An­gels) first of all.

[Page 19] III And what would we have more? God himself testifies expresly; that when he made the earth, the Angels stood by him as spe­ctators, for so saith he to Job; Where wast thou when I founded the earth, when the morning starres sang together, and all the sonnes of God shouted. ( Job. 38. 4, 7.) calling the Angels morning starres, because they were a spiri­tuall beam, and that newly risen: sonnes of God, because they were made after the i­mage of God. therefore when we hear, that the earth was founded the first day, it must needs be that the Angels were produ­ced before the earth: And if the Angels, then certainly the dwellings of the Angels, the heaven of heavens; and that in full per­fection, with all their hosts, as it were in one moment, aud this is the cause why Mo­ses speaks no more of that heaven, but de­scends to the forming of the earth, that is the visible World: (how the Creator took unto himself six dayes to digest it) as we will also now descend.

CHAP. II.

Of the visible Principles of the World, matter, spirit and light.

WE have seene, God shewing us, how the World arose out of the Abysse of nihilitie; let us now see how it standeth, that so by seeing we may learn to see, and by feeling to feel, the very truth of things.

And here are three principles of visible things held out unto us, matter, spirit, and light, that they were produced the first day, as three great but rude Masses, and out of those variously wrought, came forth va­rious kinds of creatures, therefore we must en­quire further, whether these three principles of all bodies, have a true being, and be yet existent. least any errour be perhaps committed at the very entrance, by any negligence what­soever, but now seeing that no more doubts of matter, and light, this onely comes to be prooved, that by that spirit which hovered up­on the face of the waters, a certain universall spirit of the world, is to be understood, which puts life and vigour into all things created, [Page 21] for the newnesse of this opinion in physicks, and the interpretation of that place by Di­vines with one consent of the person of the holy spirit, give occasion of doubting. But Chry­ [...]ostome, (as Aslacus cites him) and Danaeus acknowledgeth, that in this place a created spirit, which is as it were the soul of the world, is more rightly to be understood; and it is proved strongly.

I By Scripture, which testifieth that a certain vertue was infused by God through the whole world, susteining and quickening all things, and operating all things in all things; which he calleth both a spirit and a soul, and sometimes the spirit of God, some­times the spirit of the creatures.

For example ( Psal. 104. v. 29. 30.) David saith thus; when thou receivest their spirit, (that is the spirit of living creatures, and of plants) they die, and return to their dust: but when thou sendest forth thy spirit (that is the Spirit of God,) again, they are recrea­ted, and the face of the earth is renewed, but Job (27. 3.) says thus; as long as my soul shall be in me, and the spirit of God in my nostrils; see the soul of man, and the spirit of God are put for the same! which place compared with the saying of Elihu, the spirit of God hath [Page 22] made me, and the breath of the Omnipotent hath put life into me. (c. 33. v. 4.) opens the true meaning of Moses; namely that the spirit of God stirring upon the waters, produced the spirit or soul of the world, which puts life into all living things. Now that this is dispo­sed through all things, appears out of Eze­chiel: where God promising the spirit of life unto the dry bones, ( Ezech. 17. v. 5, 14.) which he cals his Spirit, bids it to come from the four Winds ( v. 9) therefore Augustine, (lib. imperf. sup. Gen. ad lit.) and Basil (in He­xamero) call this spirit, the soule of the world. And Aristotle (as Sennertus testifies) says that the spirit of life is a living and genitall essence diffused through all things but the testimony of Elihu, is most observable, who speaks thus. Who hath placed the whole World? If he (namely God) should set his heart upon it, and should gather unto himself the spirit thereof, and the breath thereof (or: his spirit and his breath: For the Hebrew affix is rendred both ways) all flesh would die together, and man would re­turn unto dust. Job 34. v. 13, 14. So, if God should take his spirit out of the World, eve­ry living thing would die.

2 By reason and sense, it is certainly evi­dent, that herbs and animals spring out of a humide matter, even without seed. But [Page 23] whence had these life, I pray you, but from that diffused soul of the World? wee finde by experience, that bread, wine and water, yea aire, are vitall to those that feed upon them, but whence have they that vital force, I pray you, if not from this diffused soule? but now if a certaine spirit be diffused in that manner through all things, it follows necessarily, that it was created in the begin­ing in its whole masse, even as the matter & the light were first produced, in that its great and undigested masse: so that there was no need that any thing should be created after­wards, but be compounded of those three, and distinguished with forms. which God intimated, in Esay 42. v. 5. where declaring himself the Creator of all things, he divides them into three parts, namely, into the hea­vens, (that is light the earth, (that is matter) and a quickning spirit, and just so in Zachary 12. v. 1. let us therefore hereafter beware so great an absurdity, (that I may not say blas­phemy) as to put the person of the Holy Ghost amongst the creatures.

Now there may three reasons of this thing be given, why Moses called that quickning spirit, produced in the beginning, the Spirit of God. Namely, that it is taken in that sense, wherein els-where it is spoken of [...]he [Page 24] mountains of God, (Psal. 36. v. 7.) and trees of God (Psal. 104. v. 16.) and Ninive was called a citie of God: that is, by reason of their greatness and dignity.

2. Because it was produced immediatly by God; not as now it is, when that spirit passeth from one subject to another.

3 Because it was a peculiar act of the ho­ly Ghost.

For the Analogie of our Faith teacheth us to believe, that the production of the matter out of nothing, is a work of Gods Omnipotencie, and is attributed to the Father; that the producti­on of light (by which the World received splendour and order) is a work of wisdome at­tributed to the Son, (John 1. v. 3, 4.) and lastly, that the virtue infused into the creatures is a work of his goodnesse, which is attributed to the Holy Ghost. (Psal. 143. v 10.) and so must that place ( Psal. 33. v. 9 & 6.) be altogether understood, (for it will not bear any other sense) he spake and they were made; he command­ed, and they came forth: the heavens were esta­blished by the Word of God, and all the virtue of them by the spirit of his mouth Also wee must note, ( Gen. 1. v. 1, 2, 3.) that three words are added to the three principles, he created, he said, and he moved himself; that they may be [Page 25] signs of his absolute Power, of his Word, and of his spirit. Also we must note this, that in both those places the Holy Ghost with his work is placed in the midst; (as also in Esay 40. v. 13.) because he is the spirit, the love, and the mutuall bond of both, but this we speak after the manner of men

Let it stand therefore for certain, that all the principles were created the first day, eve­ry one in its masse; and that all things were afterwards composed out of them, which may be declared to children (for their more full understanding) by a similitude thus: an Apothecary or Confectioner being to make odoriferous Balls, takes Sugar in stead of matter; Rose-water, or Syrrup, or some o­ther sweet liquour for tincture or conditure; last of all taking some of this lumpe thus made, hee imprints certain shapes upon his work. So also God first prepared his matter: then tempered it with a living spirit; then brought light into it, which by its heat and motion might mix and temper both toge­ther and bring it to certain forms. also even as a Mechanick must have matter, and two hands to work withall; the one hand, to hold; and the other to work with: so in the framing of the world, there was need, [Page 26] first of matter, then of a spirit to frame the matter, and lastly of light, or heat to in­actuate the matter under the hand of the spirit. and what need many words? we see in every stone, hearb, and living creature: first a certain quantity of matter; secondly, a certain inward virtue, whereby it is gene­rated, it groweth, it spreads abroad its sa­vour, and its odour and its healing virtue; thirdly, a form or a certain disposition of parts with divers changes, which come from the heat working within. For,

Matter is a prin­ciple meerly passive,
Light meerly active,
Spirit indifferent,

for in re­spect of the matter it is active; in respect of the light, passive.

The difinitions of the principles.

Matter, is a corpulent substance, of it self rude and dark, constituting bodies.

Spirit, is a subtile substance, of it self li­ving, invisible and insensible, dwelling and growing in bodies.

Light, is a substance of it self visible, and moveable, lucid, penetrating the matter, and pre­paring it to receive the spirits, and so forming out the bodies.

[Page 27]

There­fore by how much the more Matter, any thing hath it hath somuch y e more Dulnes, obscuri­ty & immobili­ty: as the earth. Vigour and du­rability: as an Angell. Form, & mobi­lity: as the Sun.
Spirit,
Light,

Note also; that matter, is the first entitie in the World'; Spirit, the first living thing; Light, the first moving thing; so that every body in the World is of the matter, by the light, in the spirit: which he would have to be his image, from whom, by whom, in whom are all things, blessed for evermore, Amen. Rom. 11. v. 36.

Of the nature of matter.

TRuly said one; No diligence can be too much in searchingout the beginning of things. for when the principles are rightly set down; an infinite number of conclusions will fol­low of their own accord, and the science wil encrease it self in infinitum; which the creation of things doth also shew. For God having produced the principles the first day, and wrought them together with most ex­cellent skil, made afterward so great variety of things to proceed from them, that both [Page 28] men and Angels may be astonished. There­fore let us not thinke over much, to frame our thoughts yet of all the principles of the World apart.

Let the following Aphorisms be of the matter.

I The first matter of the World, was a va­pour or a fume.

For what means that description of Mo­ses else? when he calls it earth, waters, the deep, darkness, a thing void, and without form? and it appears also by reason. for seeing that the lesser bodies of the World, Clouds, Water, Stones, Metals, and all things growing on the earth are made of vapours coa­gulated (as shall appeare most evidently hereafter:) why not the whole World also? certainly the matter of the whole can be no­thing else, but that which is found to be the matter of the parts.

II The first matter of the World, was a Chaos of dispersed Atomes, cohering in no part thereof.

This is proved 1 by reason, for if they had cohered in any sort, they had had form: but they had not; for it was Tohu vabohu, a thing without form and void. 2 by sense, which satisfies, that the Elements are turned unto [Page 29] Atomes. for what is dust, but earth reduced into Atomes? what is vapour, but water re­solved into more subtile parts? the air it self, what is it but a most small comminution of drops of water, and unperceiveable by sense? yea, all bodies are found to consist of most extream small parts, as trees, barke, flesh, skins, and membranes, of most slender strings or threds; but bones, stones, metals, of smal dust made up together, into which they may be resolved again. And this shews also, that those threds or haires, are of Atomes, as it were glued together, that when they are dried they may be pouldred. wherefore the whole World is nothing but dust, coagula­ted with various glutinous matters into such or such a form. 3 by Scripture for the ae­ternall Wisdom it self testifies, that the be­ginning of the World was dust. (Prov. 8. v. 26.) out of which foundation many places of Scripture wil be better understood: (as Gen. 3. v. 14.) dust thou art, and into dust thou shalt return. For, behold, man was made of the mud of the earth! yet God being angry for sin, threatens something more, then return­ing to dust, namely utmost resolution, into the very utmost dust, of which the mud of the earth it self was made: and wee see it to [Page 30] be truly so, that a man is dissolved not one­ly into earth, but into all the elements, (espe­cially those that perish by fire) and is at last scattered into very Atomes. Read and under­stand, what is said (Job 4. v. 19.) Item 19. v. 9. Esay 26. v. 19. Psal. 104. v. 29.) therefore, Democritus erred not altogether, in making Atomes the matter of the World: but hee erred in that hee believed, 1 that they were aeternall, 2 that they went together into forms by adventure, 3 that they cohere of themselves: by reason that he was ignorant of that which the Wisdom of God hath re­vealed unto us, that the Atomes were con­glutinated into a mass, by the infusion of the Spirit of life, and began to be distingui­shed into forms, by the comming in of the light.

III God produced so great a mass of this matter, as might sussice to fill the created A­bysse.

For with the beginning of the heaven and the earth, that vast space was presently pro­duced, wherein the heaven and the earth were to be placed, which place Moses cals the Abysse, which no creature can passe through by reason of its depth and vastness. Now the Aphorism tels us, that all this was [Page 31] filled up with that confused fume, lest wee should imagine any vacuum.

IV The matter is of it self invisible, and therefore dark,

For darkness is seen after the same man­ner when the eyes are shut, as when they are open; that is, they are not seen at all. and this is it, which Moses says: and darkness was upon the face of the Abysse.

V The matter is of it self without form yet it is apt to be extended, contracted, divided, united, and to receive every form and figure, as wax is to receive every seal.

For we have shewed that all the bodies of the World are made of these Atomes, and are resolved into them, therefore they are nothing else but the matter clothed with se­verall forms. which the Chymicks demon­strate to the eye, reducing some dust one while into liquour, another while into a va­pour, another while into a stone, &c.

VI The matter is aeternall in its duration through all forms, so that nothing of it can pe­rish.

For in very deed, from the making of the World untill now, not so much as one crum of matter hath perished, nor one increased. for in that bodies are generated, and do pe­rish [Page 32] that is nothing else, but a transmutati­on of forms in the same matter, as when va­pour is made of water, of that vapour a cloud, of the cloud rain, and of the rain drunk in by the roots of plants an hearb, &c.

VII The principall virtue of the matter of the world is, are indissoluble cohaerence every where, so that it can endure to be discontinued in no part, and a vacant space to be left.

Notwithstanding perhaps this virtue is not from the matter, but from the spirit af­fused: of which in the Chapter following.

VII From this matter, the whole World is materiall and corporeall, and is so called.

For all the bodies of the World, even the most subtle, and the most lightsome, are nothing but form, partly coagulated, partly refined. Now after what manner it is coagulated or refined, shall appear in that which follows.

Of the nature of the Spirit, or soule of the World.

THe spirit of the World, is life it self infu­sed into the World, to operate all things in all. for whatsoever any treature doth or suffers, it doth or suffers it by virtue of this spirit. for it is given to it.

[Page 33]I To inhabite the matter.

For as in the beginning it moved it self upon the waters, so yet it is not extant, but in the matter; especially in a liquid and sub­tile matter. Whence in the body of a living creature, those most subtile, sanguine va­pours, and as it were flames, which are the charriot of life, are called spirits. And Chy­micks, extracting a spirit out of herbs, me­tals, stones like a little water, call it the Quintessence, because it is a more subtile sub­stance than all the four elements. But not water it self, as it is water, but that living virtue of the creature, out of which it is ex­tracted, inhabiting in it. which being that it cannot be altogether separated from the matter, is preserved in that subtile form of matter. For how fast the spirit inhaeres in the matter, shall be taught about the end. (hap. 9. 10.

II To move or agitate it self through the whole matter to preserve it.

Hence it is, 1 that no vacuum can be in the world. For all bodies, even the most subtile, (as water, air, the skie) being indu­ed with this spirit, delight in contiguity and continuity. For as a living creature will not be cut, so also water, air, yea the world it [Page 34] self; by reason of that universall spirit, uni­ting all things in it, which also when a se­paration is made (as in the wounds of li­ving creatures, in the cutting of the water, in the parting of the air may be seen) makes the matter close again. 2. that every crea­ture putrifies, when that spirit is taken away, (as if you extract the spirit of wine out of wine, or suffer the spirit to evaporate out of an hearb, &c.) but is preserved, yea made better, if the spirit be preserved. For example; wine kept in any solid vessel under the earth, or water, though it be an 100 years; grows still the richer: the spirit stirring and moving it self in it, and by that meanes, still moul­ding the matter more and more, and more and more purifying it from crudities.

III To keep the particular Ideas or forms of things.

For one & the same spirit of the universe, is afterwards diduced into many particulari­ties, by the comand of God; so that there is one spirit of water, another spirit of earth, another of metals, another of plants, another of living creatures, &c. and then in every kind again severall species. Now then that of the seed of wheat, there springs not a bean, much lesse, a walnut, or a bird, &c. [Page 35] is from the spirit of the wheat, which be­ing included in the seed, formeth it self [...] body according to its nature. From the sam [...] spirit is the custody of the bounds of nature for example; that a horse grows not to the bignesse of a mountain, nor stays at the smalnesse of a cat.

IV To form it self bodies, for the use of fu­ture operations.

For example, the spirit of a dog being in­cluded in its seed, when it begins to form the young, doth not form it wings, or [...] or hands, &c. because it needeth not those members: but four feet, and other mem­bers, in such sort, as they are fit for that use, to which they are intended. Because some dogs are for pleasure, others to keep the house, or flocks, others for hunting; and that either for hares, or wild bores, or wa­ter foul, &c. (namely, according as the Cre­ator mingled the spirit of living creatures, that they should have Sympathy or Antipa­thy one with another) Every ones own spirit doth form it a body fit for its end. whence from the sight of the creatures onely, the use of every one may be gathered, as the learned think; because every creature hea­reth its signature about it.

Of the nature of light.

I THe first light was nothing else but bright­nesse, or a great flame, sent into the dark matter to make it visible and divisible into form.

For in the primitive language, light and fire are of the same name [...] and [...], whence also comes the Latine word VRO. and verily the light of heaven, doth really both shine and burn, or heat.

II God put into the light a threefold vertue: 1 of spreading it self every way, and illumina­ting all things. 2 of moving the matter with it being taken hold of, by burning and inflaming. 3. of heating, and thereby rarifying and attenu­ating the matter.

All these things our fire doth also: be­cause it is nothing else, but light, kindled in the inferiour matter.

III. But when as that light could not ex­tend his motion upwards and downwards, (for it would have found a term forthwith) it moved it self, and doth still move in a round: whence came the beginning of dayes.

IV And because the matter rarified above heat being raised by the motion of the light, the grosser par [...]s of the matter were compelled to fall downward, and to conglobate themselves in the middest of the Vniverse: which was the be­ginning of the earth and water.

[Page 37]V The light therefore by this its threefold vertue, light, motion, and heat) introduced con­trariety into the World.

For darknesse was opposite to light; rest, to motion; cold, to heat: whence came other contraries besides, moist and dry, thin and thick, heavy and light, &c. of which c. 4.

VI From the light therefor is the disposition and adorning of the whole World.

For the light is the onely fountain both of visibility, and of motion, and of heat▪ take light out of the World, and all things will return into a Chaos. For if all things lose their colours and their formes, in the night when the Sun is absent; and living crea­tures and plants die in winter, by reason of the Suns operation being not strong enough, and the earth and the water do nothing but freeze: what do you think would be, if the luminaries of heaven, were quite extinguish­ed? Therefore all things in the visible World throughout, are, and are made, of the matter, in the spirit, but by the fire or light.

CHAP. III.

Of the motion of things.

THe principles of things being constitu­ted, we are to see the common acci­dents of things: which are Motion, Quality, and Mutation.

For our of the congresse of the principles if the World, came first motion; out of motion, came quality: and out of quality again, came various mutations of things: which three are hitherto in all created things, as it shall appear.

I Motion is an accident of a body, whereby it is transferred from place to place.

The doctrine of naturall motions, how many they are, and how they are made, is the key to the understanding of all naturall actions: and therefore most diligently to be observed.

II Motion was given to things, for genera­tion, action, and time.

For generation: for nothing could be [...]gotten without composition: nor compo­sed without comming together: nor come together without motion.

[Page 39] For actions: because there could be none without motion

For time: that it might be the measure of the duration of things. For take the Sun and the Starres out of the World, nothing can be known, what, where, when: all things will be blind, dumb, deaf.

III Motion is either simple or compound.

IV Simple motion is either of spirit, or of light, or of matter.

V The motion of the spirit is called agitati­on, whereby the spirit agitates if self in the mat­ter seeking to inform it.

For the living spirit would not be living, if it should cease to agitate it self, and strive to subdue the matter in any sort whatsoever. This motion is the beginning of the genera­tion, and corruption of things. For the spi­rit in every thing (in flesh, an apple, a grain, wood, &c.) doth by agitating it self, soften the parts, that it may either receive new life, or it may fly out, and the thing purri­fie.

VI The motion of the light is called diffusi­on, whereby the light and the heat diffuse them­selves into all the parts.

For fire, were not fire, nor heat, hear, if it should cease to diffuse it self, and liquifie [Page 40] the matter And from this motion of the fire, all the motion of the matter draws its originall. as the experience of the senses testifies. For grosse and cold things, as wood, a stone, ice, &c. want motion of themselves, which notwithstanding when fire is put to them, they forthwith obtein, as it may be demon­strated to the eye. let there be a kettle full of water, put wood underneath it; behold all is quiet! but kindle the wood, you shall presently see motion: first in the wood, flame, smoak, and starting asunder the coals: by and by in the water, first evaporating, afterwards turning it self round, at length, boyling and galloping. but remove away the fire again, all the motion will cease a­gain by little and little. so in a living body (an animall) take away heat, forthwith not onely motion, but also mobility will cease, the members waxing stiffe. Furthermore, although there be divers motions in things, yet the Originall is every where the same, heat or fire: which being included in the world is moved circularly: being kindled in the air, as it darts it self forth, this way or that way, as the matter is disposed, or the wind sits; included in a living crea­ture, as the strength of the phantasie for­ceth it this way or that way.

[Page 41]VII The motion of the matter is eightfold of expansion, contraction, aggregation, sympa­thie, continuitie, impulsion, libration and li­bertie.

Whereof the first two are immediately from the fire, the four following from some other bodies; the two last from it self, but by the mediation of the spirit of the universe. which if it seems harsh, will soon appear plain by examples.

VIII The motion of expansion is, that whereby the matter, being rarified with heat, di­late sits self of its own accord, seeking larger room.

For it is not possible that the matter be­ing rarified, should be conteined in the same space: but one part thrusts another, that they may stretch forth themselves, and ga­ther themselves into a greater sphear. you shall see an example, if you drop a few drops of water into a hogs bladder, and having tied the neck thereof, lay it over a furnace, for the bladder will be stretched out, and will swell: because the water being turned into vapour, by the heat seeks more room.

IX The motion of contraction is, that where­by the matter is contracted, betaking it self into a narrower space by condensation.

[Page 42] For example; if you lay the foresaid bladder from the furnace into a cold place; for the vapour will return to water, and the swelling of the bladder will fall. or if you put a thong into the fire, you shall see it wil be wrinkled and contracted because the softer parts being extracted by the fire; the rest must needs be contracted: from the same reason also, the chinks and gapings of timber and of the earth come.

X The motion of aggregation i [...], when a bo­dy is carried to its connaturals.

For example, our flame goes upward, a stone goes downward: for the flame per­ceives, that its connaturals (that is subtile bodies) are above; a stone that its (that is heavy things) are here below. Note well, that they cōmonly call this motion naturall, who are ignorant of the rest. But though it ap­pear most in sight, and seem to be most strong and immutable, yet indeed it is weak enough; because it gives place to all the rest that follow, and puts not forth it self, but when they cease: which will of it self appear, to one that meditates these things diligently yet I will adde this. A drop of ink fallen upon paper, defends it self by its roundnesse; yet put a moist pen to it, you [Page 43] [...]ll see the drop run up into into it. See, it [...]es not downward, (as it should by rea­ [...] of its heavinesse) but upwards, that it [...]y joyn it self to a greater quantity there­ [...].

XI The motion of sympathie, and antipathy, [...]hat, whereby a like body is drawn to its like, [...] driven away by its contrary.

Now this similitude is of the spirit that habits in it. this motion is very evident in [...]ne bodies, (as in the loadstone, which [...]aws iron to it, or else leaps it self to the [...]) in others weak, and scarce sensible, as [...] example in milk, the cream whereof se­ [...]rates it self by little and little, from the hevie parts, and gathers it self to the top) some things, it is as it were bound; un­ [...]sse it be losed some way or other, that ap­ [...]ears in melted brasse: wherein metals are [...]parated one from another, by the force of [...] fire, and by the virtue of sympathy eve­ [...] thing gathers it self to its like, (lead to [...]ad, silver to silver,) and flows together in [...] peculiar place.

XII Motion of continuity is, that whereby [...]atter follows matter, shunning discontinuity.

As when you suck up the air with a pipe, [...]tting one end thereof into the water, the [Page 44] water will follow the air, though it be up [...]ward. For we said before, that the world▪ a living creature would not be cut, the livin [...] spirit uniting all things.

XIII The motion of impulsion (or cession [...] is that whereby matter yeelds to matter, th [...] presseth upon it.

So water yeelds to a stone that com [...] down into it, that it may sink; so a ston [...] to the hand that thrusts it, &c. for a bod [...] will not endure to be penetrated, it had ra­ther yeeld, if it can. If it cannot all, the pa [...] yeeld, as wee may see it happen in eve [...] Breake, Bruise, Rent, Wearing, Cutting for the weaker yeelds every where to th [...] stronger.

XIV The motion of libration is, that where in the parts wave themselves too and fro, th [...] they may be rightly placed in the whole.

As when a ballance moves it self, now this, now that way.

XV The motion of liberty is, that whereby a body or a part thereof, being violently move [...] out of its place, and yet not plucked away, re­turns thither again.

As when a branch of a tree bent forcibly and let go again, betakes it self to its posi­ture.

A SCHEAME Of Motions.
  • [Page 45]Motion therefore is of
    • Spirit Light
      • which is called the motion of
        • agitation.
        • diffusion.
    • Matter which is caused by
        • the fire and is called the motion of
          • expansion.
          • contraction.
      • some body
        • draw­ing by
          • connaturalitie, as of aggregation.
          • a secret virtue, as of sympathie.
          • connexion, as of continuitie.
        • thrusting or inforcing, as of impulsion
      • it self, (that it may be well with it self) as the motion of
        • libration.
        • libertie.

[Page 46] An example of all these motions in the f [...]tion of the Macrocosme or great World.

First, the spirit moved it self upon the [...]ters with the motion of Agitation. then light being sent into the matter, penetra [...] it every way with the motion of Diffusion and by the matter above, where the li [...] passed through, being heated and rarif [...] dilated it self with the motion of Dispa [...] but below, it coagulated it self with the [...]tion of Contraction. And all the more su [...] parts gathered themselves upwards, the [...] downwards, with the motions of A­gregation and Sympathy: (for a more o [...] Sympathy and Antipathy was put in things afterwards.) and whither soever o [...] part of the matter went, others followed [...] the motion of Continuity: or if one rush [...] against others, they gave way by the motion of Impulsion. but the grosser parts did poi [...] themselves, (flying from the heat whic [...] came upon them from above) about th [...] Center, to an exact Globosity, with th [...] motion of Libration. there was no motion o [...] Liberty, because there was no externall vio­lence, to put any thing out of order.

An example of the same motions in the Mi­crocosme, or little World.

[Page 47] In man, (and in every living creature) the food that is put into the belly, grows hot with incalescency; here you have the moti­on of Expansion, then by the motion of Sym­pathie every member attracts to it self, that which is good for it: but by the motion of Antipathy superfluous things are driven forth, as unprofitable and hurtfull to them. then the blood is distributed equally to the whole body upwards and downwards by the motion of Libration. and being assimi­lated to the members, it is condensed, that it may become flesh, a membrane, a bone, &c. by the motion of Contraction, lastly, the air in breathing drawn in and let forth, shews the motion of Continuity, and Conti­guity. (For when the lungs are distended, the air enters in, (least their should be a vacu­um;) but when the lungs contract them­selves, the air gives way.) the motion of Li­berty will appear, if you either presse down, or draw up your skin: for as soon as you take away your hand, it will return to its situation. lastly, if you fall from any place, there will be the motion of Aggregation, for you will make toward the earth, as be­ing weight and earth your self.

XVI If motions be infolded, they either in­crease or hinder one anothers force.

[Page 48] You have an example of the first, if you cast a stone towards the earth, for here the motion of Aggregation and Impulsion, are joyned together. Of the latter, if you cast a stone towards heaven: for here the mo­tion of Impulsion striveth against the moti­on of Aggregation, in which strife, the stronger at length, overcomes the weaker; the naturall that which is but accessory.

XVII Compound motion is in living crea­tures, when they doe of their own accord, move themselves from place to place.

Namely, birds by flying, fishes by swim­ming, beasts by running: of which we shall see Chap. 10. how every one is performed.

Also, naturall Philosophers call that a compound motion, when a thing is wholly changed, either to being or not being, or to another kind of being, though it continue in the same place, but we call these mutati­ons, and they are to be handled in a pecu­culiar Chapter, the third from this.

CHAP. IV.

Of the Qualities of things.

THe matter is variously mingled with the spirit, & light, by these various motions, and from this various mixture, come various qualities, so that this thing is called, & is such a thing, that such a thing, again, another such, or such a thing: which we must now con­sider; & these talities, or qualities, are some of them generall, common to all bodies; o­thers speciall, proper to some creatures only. the first are to be laid open here together for all once, the other hereafter in their places.

I A quality is an accident of a body, in re­gard of which every thing is said to be such or such.

II There are qualities in every body, as well intangible, spirituall, and volatile, as grosse, tangible, and fixed.

For a body is (as we saw cap. 2. in the de­scription of matter, Aphor. 8. and of the spirit Aphor. 1.

  • [Page 50]either
    • Intangible, or Nolatile, which they also call spirituall, as breath, air.
    • Tangible namely,
      • water, and all fluid things.
      • earth, and all consistent things.

The qualities therefore, which we will treat of, shall be common to all these. For it may be said, both of a stone, and of wa­ter, and of air, and of the spirit that is in­closed in a body, that it is fat or raw, hot or cold, moist, or dry, thick or thin, &c.

III The qualities are the grounds of all forms in bodies.

For the former causes a living creature to differ from a stone, a stone from wood, wood from ice, and the forme consists of qualities. Therefore the doctrine of quali­ties is exceeding profitable, and as it were the basis of naturall science; which because it hath been hitherto miserably handled, the light of physicks hath been maimed, and by that means obscure.

IV A quality is either intrinsecall, and substantiall, or extrinsecall and accidentall.

Of the substantiall qualities, Sulphur, Salt, and Mercury.

V A substantiall quality arising from the [Page 51] first mixture of the principles is threefold.

Aquosity which the Chymicks call Mercury
Oleosity Sulphur
Consistency Salt.

N. 1 These flow immediately from the combination of the first principles.

  • Fire
  • Sulphur
  • Salt
  • Spirit
  • Matter
  • Mercury.

For as in the beginning the spirit con­joyned with the matter, produced the mo­ving of the waters; so Mercury is nothing but motion, the first fluid thing, which cannot be fixed, nor conteined within a­limit; and salt is dry and hot, and uncor­ruptible, just as spirit and fire; it is preser­ved by fire, it is dissolved with water, or Mercury, but turns neither to flame, nor smoak, though it is a most spirituall crea­ture, and every way incorruptible.

And Sulphur, what is it but matter mixt [Page 52] with fire? for why doth it delight in flame, but that it is of a like nature? and in com­pound things, it is the first thing combusti­ble, or apt to be inflamed.

N. 2. But beware that you understand not our vulgar minerall Salt, Sulphur, and Mercury, (or quicksilver.)

For these are mixt bodies: salt earth, sul­phurie earth, Mercurial water: (that is, mat­ter wherein Salt, Sulphur, and Mercury, are predominant, yet with other things adjoy­ned; for Salt hath parts apt to be inflamed, and Sulphur some salt, and some Mercury, but the denomination is from the chiefest.)

Those qualities cannot be seen as they are in themselves, but by imagination; but they are in all things, as Chymicks demon­strate to the eye: who extract crude and watery parts out of every wood, stone, &c. and other fat and oily parts; and that which remains, is salt, that is ashes; so the thing it selfe speaks, that some liquor is mercuri­ous; (as vulgar water and flegme) other sulphury; (as oil and spirit of wine) other salt and tart (as aqua fortis) also we find by experience, in the benummings and aches of the members; that some vapours are crude, others sharp.

[Page 53]VI God produced the qualities intrinsecally, that the substance of every body might be for­med. For

  • ☿ Sul­phur salt
  • giveth unto things
  • fluidity, coi­tion, crudity. [...], cleaving together, fatnesse. consistency, hardness. aptnesse to break.
  • and from thence
  • incōbu­stibility, inflam­mability incorruptibility.

That Mercury giveth fluidity, and easie coi­tion of the matter, appears out of quicksilver, which by reason of the predominancy of Mercury, is most fluid: so that it will not endure to be stoped or fixed. It is also most crude, so that it can neither be kindled nor burned: but if you put fire to it, flees a­way into air.

Now that the coagulation of bodies is from sul­phur, as it were glue, appears from hence that there is more oil, in dry, solid, and close, bodies, then in moist bodies; also because ashes (after that the Sulphur is cousumed, with five (if you power water on them clear not together in a lump, but with oil or fat, they cleave together. Now Chymicks ex­tract oil out of every stone, leaving no­thing but ashes, no part cleaving one to another any longer.

[Page 54] And that salt gives consistency, appears by the bones of living creatures, out of which Chymicks extract meer salt, also all dense things leave behind them much ashes (that is salt.)

God therefore with great counsel tem­pered these three qualities together in bo­dies. for if Mercury were away, the matter would not flow together to the generation of things: if salt, nothing would consist together, or be fixed; if sulphur, the con­sistency would be forced, and yet apt to be dissipated. Lastly, if there were not sulphur in wood, and some other matters, we could have no fire, but Solar, on the earth (for nothing would be kindled) and then what great defects would the life of man en­dure?

Of the accidentary or extrinsecall qualities of bodies.

So much of the substantiall qualities: the accidentary follow.

VII An accidentall quality is, either ma­nifest, or occult.

VIII A manifest quality is, that which may be perceived by sense, and is therefore to be called sensible.

As heat, cold, softnesse, roughnesse.

[Page 55]IX An occult quality is, that which is known only by experience, that is by its effect, (as the love of iron in the loadstone, &c.) therefore it is called insensible.

N. The manifest qualities proceed from the diverse temperatures of the elements, & substantificall qualities; the occult immedi­tely from the peculiar spirit of every thing.

X The sensible quality is five fold, accord­ing to the number of the senses, visible, audi­ble, olfactile, gustatile, tangible: that is co­lour, sound, odour, savour, tangour.

Let not the unusuall word tangor, offend any; it is feigned for doctrines sake; and analogy admits it, for if we say from Ca­leo, Calor; from Colo, Color; from sapio, sapor; from amo, amor; from fluo, fluor; from liquo, liquor; from clango, clangor; from ango, angor? why not also from tango, tangor?

Of the tangible quality.

XI The tangible quality (or tangor) is such, or such a positure of the parts of the matter in a body.

XII The copulations thereof are twelve; for every body in respect of touch, is, 1 rare or dense, 2 moist or dry. 3 soft or hard. 4 flexible or stiffe. 5 smooth or rough. 6 light or heavy. 7 hot or cold.

[Page 56] Of every of which, we are to consider accurately, what and how they are.

XIII Rarity, is an extension of the attenua­ted matter through greater spaces: density on the contrary, is a straighter pressing together of the matter into one.

For all earth, water, air, and spirit, is sometime more rare, sometime more dense; and we must note that there is not any body so dense, but that it hath pores neverthe­lesse, though insensible. That appears in ves­sels of wood and earth, which let forth li­quors in manner of sweat; also in a bottle of lead filled with water, which if it be cru­shed together with hammers, or with a presse, sweats forth a water like a most deli­cate dew.

XIV Humidity (or humour) is the liquid­nesse of the parts of the body, and aptnesse to be penetrated by one another; siccity on the contra­ry is a consistency, and an impenetrability of the parts of the body.

So a clot hardned together either with heat or cold, is dry earth, but mire is moist earth, water is a humid liquour, but ice is dry water, &c.

XV Softnesse is a constitution of the matter somewhat moist, easily yeilding to the touch: [Page 57] hardnesse is a drynesse of the matter not yeelding to the touch.

So a stone is either hard or soft, also wa­ter, spirit, air, &c.

XVI Flexibility, is a compaction of the mat­ter with a moist glue, so that it will suffer it self to be bent: stifnesse is a coagulation of the mat­ter with dry glue, that it will not bend but break.

So iron is stiffe, steel flexible. so some wood is flexible, other stiffe, but note that the flexible is also calld tough, the stiffe brittle.

XVII Smooth is that which with the aequa­lity of its parts doth pleasantly affect the touch: rough is that which with the inequality of its parts doth distract and draw asunder the touch.

Note, in liquid things, the smooth is cal­led mild, the rough tart; so marble unpo­lished is rough; polished it is smooth. Wa­ter is rough, oile is mild; a vehement and cold wind is rough and sharp; a warm air is mild. So in our body, humours, vapours, spirits, are said to be mild or sharp.

XVIII Lightnesse is the hasting upwards of a body by reason of its rarity and spirituosity: heavinesse is the pronenesse of a dense body down­wards: as that appears in flame, and every ex­halation, this in water and earth.

[Page 58] N. W. I how this motion is made up­wards and downwards by a love of fellow­ship, or of things of the same nature, hath been said cap. 3.

2 The inaequality of heavinesse or pon­derosity, is from the unequall condensation of the matter. For look, how much the more matter there is in a body, so much the more ponderous it is: as a stone more then wood, metals more then stones, and amongst these gold, quicksilver and lead most of al, because they are the most compacted bodies.

3 Amongst all heavy things, gold is found to be of greatest weight: spirit of wine, or sublimated wine of least. and the proportion of quantity betwixt these two, is found not to exceed the proportion of 21 parts: so that one drop of gold is not hea­vier than one and twenty drops of spirit of wine.

XIX Heat is a motion of the most minute parts of the matter reverberated against it self, penetrating and rending the touch like a thou­sand sharp points: but cold is a motion of the parts contracting themselves.

N. W. 1 It appears that heat and cold, are motions and fixed qualities: 1 because there is no body found amongst us perpetu­ally [Page 59] hot or cold, as there is rare and dense, moist and drie, &c. but as a thing heats or cools; the which is done by motion. 2 be­cause sense it self testifies, that in scorching the skin and members are penetrated and drawn asunder, but in cold they are stopped and bound, therefore it is a motion. 3 be­cause whatsoever is often heated, (though it be metall) is diminished both in bignesse and in weight, till it be even consumed, and whēce is that, but that the heat casting forth a thousand atomes doth weare and consume away the matter?

Now it is called a motion of parts, and that reverberated against it self: for that which is moved in whole, and directly (not reflexedly) doth not heat; as wind, a bird flying, &c. but that which is moved with re­verberation, or a quick alteration, as it is is in the repercussion of light; in the itera­ted collision of bodies, in rubbing together friction, &c.

3 But we must distinguish betwixt Cali­dum, Calefactivum, and Calefactile, Calidum or Calefactum, is that which is actually hot, and scorcheth the touch, as flame, red hot iron, seething water, or air (which also re­ceiveth amost violent heat,) &c.

[Page 60] N. W. among all things that are known to us, fire is most hot; wee have nothing that is most cold but ice; which notwithstanding is farre off from being opposed in its degree of cold to the degree of heat in fire.

Calefactivum is that which may stirre up heat; as motion, and whatsoever may pro­cure motion; namely fire; and pepper, and all sharp and bitter things, taken within the body: for motion is from fire, and fire from motion, and heat from them both. For as fire cannot but be moved (else it presently goes out,) so motion cannot but take fire; as it appears by striking a flint, and rubbing wood something long. Therefore both are calefactive, but fire is further said to be actu­ally hot, calefactive things are commonly called hot in potentiâ.

Calefactile is that which may easily be heated as air, and after air fat things (oile, butter,) then wood, then water. For in these because the parts are somewhat rare, they are the more easily moved to agitation. stones and metals because they have their matter compacted, do not easily admit of heat; but retain it the longer after it is ad­mitted, because it cannot easily exhale by reason of the straight pores. and this is the [Page 61] cause, why all things consisting of small particles, as feathers, hairy skins, and all rough things, (yea, and all sorts of dust) do either alwayes retein heat, (by a certain agitation of the aire inclosed) or at least easily receive it, by some transpiration rai­sed only from a living body.

4 We must also note, that all these tactile qualities, may be said of the same body in a diverse manner; namely, in respect of a­nother body, as water in respect of air, is a dense and heavy body; in respect of earth, or a stone, rare and light; yea and by rea­son of the touch thus and thus disposed, it seems to be on this, or that manner; for ex­ample, warm water seems cold to a hot hand, hot to a cold hand.

5 The diverse effects of heat, are to be considered also according to the diversity of the object.

  • [Page 62]The perpe­tuall effect of heat is attenuatiō: but after different man­ners in a matter that is
    • Liquid
      • Sulphury, which it kind­leth, turnes to flame, and snatcheth upward.
      • Mercuriall, which it ra­rifies, and stretcheth forth, as may be seen in the eva­poration of water: also in the desiccation or dry­ing up of earth, wood, &c. in which all the humour & moisture that is, turnes and evaporates into air.
    • Consi­stent which if it have parts that are
      • Glutineus or Sulphu­ry, it forces them to melt, as may be seen in suet, wax, metals.
      • Ashy or salt, it for­ces them to be con­densed, by the dry­ing up of the moi­sture: and also to break if you force them the more; as wood, a clot, a tile, &c. (and so hard­ning is an effect of heat by accident.)

Of tasts.

XX The gustatile quality is called savour or taste; which is a tempering of the first qua­lities by heat and cold.

  Temperate Sulphur giveth Sweetnesse.
  Adult. Bitternesse.
For Salt Of its own nature. giveth Softnesse. For the Mordai­ty of all these, ar­gues Salt.
Combust. Sharpnesse.
Indifferently Sowernesse.
cooled. Bitternesse.
Extreamly cooled. & Austerity.

[Page 64] It appears therefore, whence herbs, fruits, parts of living creatures, and minerals have their savours; namely, from salt and sul­phur, diffused every where, whereof every creature sucketh in more or lesse according to its nature. Mercury is of it selfe without taste; (as we note in flegme) but the others are soaked thereby, as▪ also by the severall degrees of cold or heat, so that they are more or lesse sweet, bitter, salt, &c.

Of smels.

XXI The olfactile quality is called odour; which is a most thin exhalation of the taste.

Yet sulphury things yield more smell then salt things and hot things more then others; because heat attenuates, and spreads into the air. Hence gardens and ointment boxes, are so much the sweeter, by how much the hotter the air is; yet by how much the sweeter they are, so much the sooner they lose their smell, that odiferous sulphureous quality being exhaled by little and little.

Of sounds.

XXII The audible quality is called sound; which is a cleaving of the air sharply stricken, flowing every way.

Every motion of the air doth not give a sound, but that motion whereby the air is [Page 65] suddenly divided and parted. Now a sound is either acute or obtuse; pleasing or dis­pleasing; according as the body, that smi­teth the air, is acute or obtuse, smooth or rough.

The naturall kinds of sound are: tinkling, when the air blows through some sharp thing. Murmur of running water: ratling of thunder: rustling of leaves: bellowing or lowing of Oxen: roaring of lions; hissing of serpents: and the voices of other living creatures.

Of colours.

XXIII The visible qualitie is called co­lour; which is light diversly received in the superficies of bodies, and tempered with the op­posite darknesse, as whitenesse, blacknesse, green­nesse, &c.

Obser. 1. That colour is nothing in it self, but light diversly reflected from things, appears; 1 because as it is not seen without light, so it is not found to be any thing by any other sense, or by reason: neither is it therefore. 2 because colours as well as light diffuse themselves through the aire, and are in the eyes of all beholders. Now we saw before, that the diffusive motion was proper to the light, therefore colour is in­deed [Page 66] nothing, but light diversly tinct with the diverse superficies of things. 3 because light being reflected after severall manners in the same matter, produceth severall colours. We see that, for example sake, in a cloud, which is in it self like it self, yet it appears to us sometimes whitish, sometimes blackish, sometimes ruddy, according as it is opposed to the light. In like manner we see in the Rainbow (which is nothing else but the re­solution of a cloud into most small drops of water) yellow, green, flame and sky-colour, as it appears also in Chrystall dust turned towards the light; which shew plainly, that colour is nothing else but a different tincture of light from the different inciden­cie thereof. But there (in the Rainbow and glasse) the colours passe through; because the matter it selfe is fluid and transparent: in fixed bodies, colours are also fixed; but after a way known to God, rather then to us.

Obser, 2. That from the receptibility of colours, a body is called Pellucid, or Opa­cous. Pellucid (Transparent and Diaphanous) is that which gives the light a passage through it, and is therefore neither colou­red nor seen, as air: and in part water, [Page 67] glasse, chrystall, a diamond, &c. (that air is not coloured, that is tinct with light, appears in a room close shut up on every side, if you let in a beam of the sun at a hole, for that will passe through the whole room, and yet will appear no where, but on the opposite wall or pavement: or un­lesse you interpose your hand or some other dense thing: or the dust be raised, and the atomes of it flie in that quantity as to reflect the light.) Opacous is that which doth not give the light a passage, but reflects it, and there­fore it is coloured and seen: as earth, wood, a stone, gemme, and waters coloured: and this light reflected from an Opacous body, is properly called colour: of which there are six kinds, white, yellow, green, red, skie-colour, black.

White, is light reflected with its own proper face.

Yellow is light tinct with a little dark­nesse.

Green, is light in a middle, and most plea­sing temperature of light and darknesse.

Red, is light more inclining to darknesse.

Skie-colour, is light more then halfe dark.

Black, last of all, is the non-repercussion [Page 68] of the light, by reason of a dark superficies.

Every of these colours hath under it di­verse degrees and species, according to the various temperature thereof with the o­thers; which we leave to the speculation of Opticks and Painters.

XXIV There remains a quality which is perceived by two senses, touch and sight, name­ly FIGURE; whereby one body is round, another long, another square, &c. but the con­sideration of this is resigned to the Mathema­ticks.

Of an occult quality.

XXV An occult quality is a force of ope­rating upon any otber body, which notwithstan­ding is not [...]iscovered, but by its eff [...]ct.

For examp. that the loadstone draws iron: that poisons assaile, and go about to ex­tinguish nothing but the spirit in bodies: that antidotes again resist poison, and for­tifie the spirit against them; that some herbs are peculiarly good for the brain, others for the heart, others for the liver, and such like. Such kind of occult qualities as these God hath dispersed throughout all nature, and they yet lie hid for the better part of them, but they come immediately from the pe­culiar spirit infused into every creature. For even as one and the same matter of the [Page 69] world, by reason of its diverse texture, hath gotten as it were infinite figures in stones, metals, plants, and living creatures; so one and the same spirit of the world, is drawn out as it were into infinite formes, by various and speciall virtues, known to God, and from these occult qualities sym­pathies and antipathies of things do pro­perly arise.

CHAP. V.

Of the mutations of things, generation, corruption, &c.

FRom the contrarieties of the qualities, especially of cold and heat, (For these two qualities are most active) those muta­tions have their rise, to which all things in the world are subject: which we shall now see.

I Mutation is an accident of a body, where­by its essence is changed.

Namely, whither a thing passe from not being to being; or from being to not being; or from being thus to being other­wise.

[Page 70]II All bodies are liable to mutations.

The reason, because they are all com­pounded of matter, spirit and fire: which three are variously mixed among themselves perpetually. For both the matter is a fluid and a slipperie thing, and the spirit restlesse, always agitating it self; and (heat raised e­very where by light and motion) doth eat into, rent, and pluck asunder the matter of things. From thence it is, I say, that nothing can long be permanent in the same state. All things grow up, increase, decrease, and pe­rish again. Hence also the Scriptures affirm, that the heavens wax old, as doth a gar­ment, Psal. 10 [...]. v. 27.

III The mutation of a thing, is either essen­tiall or accident all.

IV Essentiall mutation, is when a thing be­gins to be or ceases to be: the first is called ge­neration, the other corruption.

For example; snow, when it is formed of water, is said to be generated, when it is resolved again into water, to be corrupted.

V An accident all mutation of a thing is, when it increases or decreases, or is changed in its qualities: the first is called augmentation, the next diminution, the last alteration (which we are now to view severally how they are done.)

Of the generation of things.

VI Generation is the production of a thing, so that what was not, begins to be.

Thus every year, yea every day infinite things are generated through all nature.

VII To generation, three things are requi­red, Seed, a Matrix, and Moderate Heat.

These three things are necessary in the generation of living creatures, plants, me­tals, stones, and lastly of meteors, as shall be seen in their place.

VIII Seed is a small portion of the matter, having the spirit of life included in it.

For seed is corporall and visible; there­fore materiate, and it is no seed, except it contein in it the spirit of the species, whose seed it should be: For what should it be formed by? therefore seeds out of which the spirit is exhaled, are unprofitable to genera­tion.

IX The Matrix is a convenient place to lay the seed, that it may put forth its vertue.

Nothing is without a place, neither is any thing generated without a convenient place▪ because the actions of nature are hindred. Now that place is convenient for generati­on, which affordeth the seed. 1 a soft site. 2 circumclusion, least the spirit should eva­porate [Page 72] out of the seed being attenuated. 3 veins of matter to flow from elsewhere. N. W. And there are as many matrixes or laps, as there are generations, the aire is the matrix of meteors; the earth of stones, metals, and plants; the womb of living crea­tures.

X Heat is a motion raised in the seed, which attenuating its matter, makes it able to spread it self by swelling. For the spirit beng stirred up by that occasion agitateth it self, and as it were blowing asunder the attenuated parts of the matter, disposeth them to the forme of its na­ture.

This is the perpetual processe of all gene­ration, and none other. From whence here­after (under the doctrine of minerals, liv­ing creatures, plants) many things will ap­pear plainly of their own accord. yet we must observe that some things grow without seed, as grasse out of the earth, and worms out of slime, wood, and flesh putrified: yet that is done by the vertue of the spirit diffu­sed through things; which wheresoever it findeth fit matter, as a matrix, and is assi­sted by heat, presently it attempts some new generation, (as it were the constitution of a new Kingdom). But without heat (whither [Page 73] it be of the sunne, or of fire, or the inward heatof a living creature it matters not, so it be temperate) there can be no generation, because the matter cannot be prepared, soft­ned, or dilated, without heat.

Of the augmentation of things.

XI Everything that is generated, increa­seth and augmenteth it self, as much as may be: and that by attraction of matter, and [...]ssimila­tion of it to it self.

For wheresoever there is generation, there is heat: and where there is heat, there is fire; and where there is fire, there is need and attraction of fewell. For heat, because it always attenuateth the parts of the matter which exhale, seeks and attracts others wherewith it may sustein it self: (as we see it in a burning candle) and a portion of matter being attracted and applyed to a bo­dy, taketh its form by little and little, and becomes like unto it, and is made the same. For by the force of heat, of heterogeneous, things become homogeneous: the spirit of that body, in the mean time, attracting also to it self somewhat of the spirit of the uni­verse, and so multiplying it self also. So stones minerals, plants, living creatures, &c. grow.

Of diminution

XII Whatsoever hath increased, doth at some time or other cease to increase, and begin to decrease and that for and through the arefacti­on of the matter.

Namely, for because the heat increased with the body, increasing, doth by little and little and little consume the thin and fat parts thereof, and dry up the solid parts, so that at last, they are not able to give assi­mulation to the matter flowing in, and that for want of gluten, and therefore the body fadeth, and withereth and at length perish­eth.

Of the alteration of things.

XIII No body doth always retein the same qualities, but changeth them variously.

For example, wood when it grows, is thin and soft, afterward it is condensed & hard­ned, especially being dried: fruit on the contrary, as it ripens grows rare and soft, changing its colour, savour and smell For it is the law of the universe to be subject to vicissitudes: as also to corruption, of which it here follows.

Of the corruption of things.

XIV Every body is liable to corruption. Because compounded of a decaying mat­ter, [Page 75] and an agitable spirit; which may be dis­posed according to the mutation of the heat. Therefore seing that alterations cannot be hindred, neither can perishing. And hence perhaps every materiall thing is called COR­PVS, as it were corrupus, because it is sub­ject to corruption.

XV All corruption is done, either by are­faction or putrefaction.

For we speak not here of violent corrup­tion, which is done by the solution of some continued thing, (as when any thing is bro­ken, rent, bruised, burnt, &c.) but of natu­rall corruption, which brings destruction to things from within, i [...] it is manifest that this can be done no way, but by arefaction or putrefaction.

XVI Arefaction is when afflux of mat­ter is denied to a body, and the heat included, ha­ving consumed its proper humour, dries and har­dens the rest of the parts, and at length for­sakes them.

So Hearbs, Trees and living creatures, &c. wither.

XVII Putrefaction is when the spirit is exhaled from a body, and the parts of the mat­ter are dissolved, and return into their het [...]rog [...] ­neous parts.

[Page 76] For then the watery parts are gathered to themselves (therefore putrefied things give an evill sent) the oily parts to them­selves, whence putrefied things have always some unctuosity) the dregs to themselves (whence that confusion in putrified things and unpleasant tast, &c.) and hence it is ea­sie to finde the reason, why cold, salt and dry­ing hinder putrefaction? namely, because cold stops the pores of a body, that the spirituall parts cannot go out and exhale: but dryed things are exhausted of th [...]se thin parts, which might be putrefied: salt last of all bindeth the parts of the matter within, and as it were holds them with bands, that they cannot gape, & let forth the spirit. Again, it may easily be gathered from hence, why hard and oily things are durable? namely, because hard things have much salt, which hindereth putrefaction; but they are destitute of hu­midity (the provocation of putrefaction.) And oily things, because they do not easily let go their spirit, by reason of their well nourishing and gentle usage of it: ( suet and fat putrifie, because they have loose pores, and some aquosity.)

N. W. We must neverthelesse observe, that not onely soft things (herbs, fruits, [Page 77] flesh) putrifie, but also the hardest bodies, namely, stones and metals. For the rust of these is nothing else but the rottennesse of the inward parts, spreading it self abroad through the pores,

XVIII Out of that which hath been said, it may be gathered, that the world is eternall po­tentially.

For seing that not any one crum of mat­ter can perish, nor the spirit be suffocated, nor the light be extinguished, nor any of them fly forth out of the world, and must of necessity be together, and passe through one another mutually, and act up­on one another, it is impossible but that one thing should be born of another, even with­out end. For that old Axiome of Philoso­phers is most true; the corruption of one is the generation of another. the Architect of the World in that manner expressing his aeter­nity.

CHAP. VI.

Of the Elements; Skie, Air, Water, Earth.

WE have hitherto contemplated the generall parts of the world, name­ly, the principles with the common acci­dents thereof: now follow the species of things, which are derived from the said principles by divers degrees. Where first elements come to be considered, as which being framed of the first congresse of the principles, are as it were the bases and hin­ges, of the whole order of the world.

I An element is the first and greatest bo­dy in the world of a simple nature.

A body, or a substance, for though we called matter, spirit, and light substances also, ( cap. 2.) because they are not acci­dents; yet because none of them existeth of it self, and apart, but do joyntly make up other substances, the elements and the creatures that follow may with better right be so called. Now an element is said to be of a simple nature, in respect of the sub­stances [Page 79] following, which have compound natures, as it shall appear.

II The constitution of the elements is made by light.

For light being sent into the world, by its motion and heat began to rouse up the Chaos of the matter of the world; and when it turned it selfe round, (as yet it turnes) it purified part of the matter, and made it more subtile, the rest of the matter of necessity setling and gathering it selfe into density elsewhere.

III There are foure Elements, Skie, Air, Water, Earth.

That is, there are four faces of the mat­ter of the world reduced into formes, (for at the first it was without form) differing especially in the degree of rarity and density. Note. The Peripateticks put the sublunary fire, for skie, and call the skie a Quintessence. But that same sublunary fire is a meer figment; the heaven it selfe, furnished with fiery light, is the highest element of the world; as after the Scripture the senses themselves demonstrate. He that is not satisfied with these of ours, but seeks more subtile de­monstrations, let him see Campanella, Ve­rulamius, and Thomas Lydiat of the na­ture [Page 80] of heaven, &c. and he will acknowledge the vanity of this Aristotelicall figment.

IV The skie is the most pure part of the matter of the world, spread over the highest spaces of the world.

It is vulgarly called the visible and starry heaven, and by an errour of the Greeks (who, thinking that it was of a solid substance, like Chrystal, called it [...] the Firmament: but little agreeably to the truth. More conveniently [...] from the Hebrew [...] & [...] that is, light and fire, Quasi [...] (that is fire above) and so from burning: as [...] is derived of [...] to burn. For it burneth with an inextinguable light of the stars, whereby it is also purified. The notation of the Hebrew word favours this, [...] of [...] and [...] fire and water. The nature of the heaven is to be liquid in the highest degree volatile and hot.

V Air is a part of the matter indifferently pure, spread over the lower spaces of the world.

The nature of it is to be breathable and passable every way.

VI Water is a grosser part of the matter of the world reduced into fluidity.

The nature of it is to be fluid and moist­ning.

[Page 81]VII The earth is the most grosse part of the matter, as it were the dregs and setling gathe­red together at the bottom.

The nature of it is to be dry and immoveable.

VIII The elements therefore are all one matter of the world, distinguished by degrees of density and rarity.

For where the light is wheeled about, there the matter is most rarefied and pure: below that more grosse, then grosse and fluid, at length in the bottome dregs and a thick setling. Therefore this is a meer gradation. For earth is nothing else but thickned and hardned water: water, nothing but thickned air: air, subtilized water: water, liquified earth.

But from this difference of density & rarity there ariseth another difference of the same elements, namely, in regard of motion and rest, heat and cold. The water is moveable. (For it flows) the air more yet (for it transfuseth it self here and there;) the skie doth nothing but whirle about most swiftly, & that perpe­tually. Also the heaven by reason of its per­petuall motion is hot, (yea burneth) perpetu­ally; the earth by reason of its perpetual rest is cold perpetually: except where it is war­med by the fire of heaven coming upon it, or inclosed in it.

[Page 82]IX The elements are transmutable into one another.

That is, because the heat raised in the matter may extend and condense it. In the water and air we see that come daily to passe. For who knoweth not, that water doth evaporate, and is turned into air? that water is made again of vapour, the rain teacheth us. But we may also procure the same mutation in our hand: or in vul­gar Alembicks in which waters or wines are distilled. Let theie be an Alem­bicks void of all matter, filled onely with air. To the long pipe of this that hang­eth out apply some narrow mouthed glasse, and stop the pipes mouth carefully, that no air may any way get forth: you shall see that when it cannot dilate it selse locally, it will be coagulated into water in the utmost and coldest corner of it; (that is in the glasse.) You shall see (I say) that glasse sweat and distill drops, into which the air heated and rarified in the Alembick contracted it selfe. But remove away the fire, you shall see those drops vanish by lit­tle and little, and return into air.

X Aristotle thought that the Elements were in a tenfold proportion to one another; [Page 83] but later men have found them near an hundred­fold

That is, that of one drop of earth is made by rarifaction ten drops of water; and of one of water ten of air. The truth of the latter assertion is easie to be demon­strated, thus. Let one take a bladder (of an oxe or an hog) and having cleansed it, a­noint it with oile to stop the pores, that the air may not get out. To the neck of this (but having first crushed out all the air) let him tie the neck of some little glasse, with about an hundreth part of the water which the bladder might contein. Let this instrument be set in the hot sun, or in a very hot stove, where the water is by the heat turned into air, it will appear that the bladder will be full. But bring the same bladder swelled with air into the cold, you shall see it (the vapour turning again into water) fall again. Note. The same hun­dreth proportion, or near upon, is also ob­served among colours, for one drop of ink or red will colour an hundred drops of wa­ter, not on the contrary; and that because blacknesse represents the earth in density; whitenesse the heaven in rarity. But this very proportion varies, because the air is in [Page 84] it selfe somtimes thicker and grosser, som­times more rare and thin.

XI The matter of all the elements, as it is made up of Atomes, so it is turned again into Atomes: by so much the more subtlely as it is the more subtle in its masse.

For example, the earth and every dry and hard thing, is brought into a dust almost in­divisible, which may be sifted through a sieve, but cannot penetrate. The water may both be strained and penetrate. For exam­ple, through vessels of earth and wood, yea, and of lead as chap. 4. aphorisme 13. We have set down an example. Air and fire pe­netrate also through thicker bodies: as heat through furnaces.

XII The elements are the four greatest bo­dies of the world, of which others are genera­ted.

That the lesser bodies of the world, which are infinite in number, and in forms, are really compounded of the elements, resolution shewes. For when they are cor­rupted, they return into the elements. And sense teacheth. For all things have some grossenesse, from the earth; some liquour from the water; some spirituosity from the air: some heat from heaven; and because [Page 85] all things that live, are nourished by these, they are thence called Elementa quasi Ali­menta, as if you should say nourishment, as in Bohemian ziwel or ziwent.

XIII The Elementary matter occupies a place in the world according to its degree of density and rarity.

For the earth resteth at the bottome: the water swims upon that: the air fleets above the water: and lastly the skie is in the highest place: you shall see the like specta­cle if you pour clay, water, wine, (especi­ally sublimated) and oile into a glasse: for every one of these, will occupie a place ac­cotding to its nature.

XIV Therefore the Elements make the four visible regions or sphears of the world.

For the earth is a globe; which the wa­ter naturally encompasseth round; the air it: the skie the air: after the same man­ner as in an egge the yelk is encompassed with the white; and that with the skin and shell.

XV Of the Elements there are two ex­treams, the skie and earth; as many [...] air and water.

They are called extream aad mean both in regard of their sites, and of their acci­dents. [Page 86] For the skie is in the highest place, most thin and hot: the earth in the lowest, most thick and cold: Skie the first movea­ble; earth the first resting. The air and wa­ter as they partake of the extreams, so of their accidents: being somtimes either lesse thick or thin, moving or still, hot or cold.

XVI But because the Elements were pre­pared not for an idle spectacle, but for strong operation upon one another; the Creatour did somewhat change that order, and com­manded two sorts of water to be made, and two sorts of fire.

XVII For part of the water is pla­ced above the highest part of the skie: and on the contrary, part of the fire is taken from the skie, and shut up into the bowels of the earth.

Both these may seem paradoxes: and therefore need demonstration. And as tou­ching the waters it is manifest by the testi­mony of Moses, That God made (the second day) the Expansum of the heaven, which might divide betwixt the waters which are under the Expansum, & the waters above the Expansum, Gen. 1. 6, 7, 8. What can be more clear? now whereas some modern Divines interpret it of the waters of the clouds, that is too cold. They say that Jer. 10. 13. The rain waters [Page 87] are signified by the name of the water in heaven; and therefore here also. But I answer. 1 That the waters in heaven are one thing, and the waters above heaven another: Rain might be called water in heaven: be­cause the air was by the Hebrews called the first heaven: but it cannot be called the waters above heaven, as these of which Mo­ses speaks. 2 That the waters of the clouds are not waters in act, but vapours: but Mo­ses speaks of waters. For he sayes expresly, that in the first seven dayes there was no rain. (cap. 2. ver. 5.) but he sayes that those wa­ters above the Expansum were presently made the second day; therefore they are some thing else then rain water. 3 He sayes, that the waters were seperated from the waters, but the waters of the clouds are not separated from the waters of the sea, and of rivers. For they are perpetually mingled: vapours ascending, rain descen­ding. 4 He sayes, that the Expansum was in the middest betwixt the waters and the waters: but how can that be said of the clouds, which are below the Expansum, and reach not to the thousandth part of its alti­tude? Lastly, Psalm. 148 placeth the waters above the heaven, next of all to the Heaven [Page 88] of Heavens, v. 4. but reckons up clouds and rain afterwards, among the creatures of the earth, ver. 8. what need we any other interpretation?

Reason perswades the same thing most strong­ly. For setting down the principles of the world in that order, wherein we see them set down by Moses; it was necessary, that the matter being scattered by the light rol­ling about; should flie hither and thi­ther, and coagulate it selfe at the terms of the world on both fides, that in the middle where the light went, (and goes yet) there should be pure skie; but that on both sides above and below, the mat­hardning it self, should grow thick. We see it done here below: why not above also? es­pecially God himself intimating it. Let it be so, because naturally it cannot be otherwise.

But that there is fire included in the earth 1 the eructations of fire in Aetra, Vesuvius, Hecla, &c. do shew. 2 the springs of hot waters every where, 3 the progeneration of metals, even in cold countreys: and o­ther things which can come from nothing else but from fire, which shall be looked in­to in that which follows. 4 lastly there is a testimony extant in the book of Job chap. [Page 89] 28. v. 5. Bread commeth out of the earth, and under it is turned up as it were fire. Let the Reader see Thomas Lydiats disquisition con­cerning the originall of Fountains, and there he shall see it disputed at large, and very soundly.

XVIII The waters above the heaven are there placed for ends known to God, but the use of fire under ground, is well enough known to us also.

Yet we may say something of these wa­ters by conjecture. As namely, that it was meet, that there should be visible termes of the visible World: and that the heat of the frame ever rolling, had need of cooling on the other side also: and the like. But that of the fire under ground, mountains and valleys, and caves of the earth are pro­duced, and also stones, metals, and juyces generated, and many other things we shall see in that which follows: for without heat, there is no generation, because there is no motion.

Of the Skie in specie.

XIX The Skie is the highest Region of the most vast world, the dwelling place of the stars.

XX The Skie is the most liquid part of the whole world, and therefore transparent, and most moveable.

[Page 90] For by the motion and heat of the Sun always present, it is perpetually attenuated to an exceeding subtlety.

XXI The whole skie is moved about, because that burning and ever flying light of the stars, hurries it about with it.

That appears, 1 by reason: for if the starres were moved in the heaven immovea­ble (after that manner that birds are carried in the air, and fishes in the water) that pe­netration of the heaven would not be with­out violence; neither could it be perfor­med with so great celerity, nor with so ae­quable a course, by reason of the resistance. Therefore the starres are carried in heaven in all respects, as clouds in the air, that is, with their charriot. 2 by sense, for we see that our fire carries away with it the matter which it hath caught and attenuated, name­ly, vapours, smoaks, flames: why not the heavenly fire also? which comets also shew to the eye, of which we shall see more: chap. 8. 3. The same is to be gathered out of Moses words accurately considered. ( Gen. 1. v. 14. & 17.

Of the air.

XXII The air is the lowest Region of the Expansum, the abode of the clouds and birds.

[Page 91] In Scripture, it is signified by the name of the first heaven. Yet it penetrates water and earth, to fill up their cavities because there is no vacuum.

XXIII The air is of a middle nature be­twixt the heaven and the water, in respect of site and qualities.

Yet it is thicker where it joyns to the earth and water; and thinner towards hea­ven. Therefore in the highest tops of some mountains, neither men can live, nor trees grow, because of the thinnesse of the air, by reason of which it is neither sufficient for the breathing of living creatures, nor for the growth of plants.

XXIV The air neer the earth in summer is hot, (by the vehement repercussion of the Suns verticall beams:) in winter, (by reason of the obliquity and obtuse reflexion of the beams) it cannot be heated: above it is always cold, yet most in summer, when it is pend in on both sides with the heat of the heaven, and of the earth.

Of the water.

XXV Water is thickned air. Washing and and moistning the earth; the abode of fishes.

XXVI Water of its own nature is onely moist and fluid: to the rest of the qualities in­different.

[Page 92] Obs. 1. The fluidity of the water is such, that if you give it never so little declivity, it runs. But the humidity is unequall accor­ding to the degree of rarity and density. For a ship sinks not so deep in the sea, as in a river: because the sea water is thicker and drier.

Obs. 2 They adde commonly, that wa­ter is naturally cold, by a twofold argument 1 because it cooleth. 2 because it extinguish­eth fire, but I answer it cools not by its coolnesse, but by its crudity. But it quen­cheth fire after the same manner, as hot water and wine, do, though they be hot, not because they are contrary to fire, but because fire is nourished with the thinner parts of the wood, but if abundance of wa­ter be cast on (or any fluid thing, even oyl) the pores are stopped, and the fire is quen­ched. Otherwise fires are made of Bitumen, (which is not a porous matter) that burn in the very water, which we see done also in lime. Lastly, great fires are nourished with water. We see also that there is some­time hot, sometime cold water, not onely in rivers, but also breaking out of fountains, ac­cording as it is affected; yet it may not be dissembled in the mean time, that air is more [Page 93] prone to heat, by reason of its rarity; wa­ter to coldnesse by reason of its thicknesse.

XXVII The water at first covered the earth round about; but (on the third day of the creation, it was gathered into certain channels, (which are called Seas, Lakes, Pooles, Rivers, &c.)

That this was done at the command of of God. Moses testifies in these words. Let the waters be gathered together into one place, that the dry land may appear Gen. 1. v. 9. but David (relating the processe of the creation) describes the manner also. Ps. 1 [...]4 v 6, 7, 8, 9. That thunders were raised, by which the Mountains ascended, the valleys descended, but the waters were carried steep down into their channels: and that in this sort, a bound was set them, that they might not return to cover the earth. Whence it is very likely, that that discovery of the surface of the earth, was made by an earthquake: but that the earthquake was produced by the fire sunk into the earth; which giving battle to the cold there conglobated, shook the earth, and either caused it to swell variously, or rent it asunder. Whence those risings a [...] fallings in the surface of the earth (that is mountains and valleys) were made: but [Page 94] within caves and many hollow places. This done, the waters of their own accord be­took themselves, from those swelling emi­nencies to thc low and hollow places. This pious conjecture will stand so long, as no more probable sense can be given of this Scripture. And what need many words? com­mon sense testifies, that mountains are cer­tainly elevated, valleys and plains depressed. therefore of necessity that was sometime so ordered; but not in the first foundation of the earth the second day; for then the grosser parts of the matter flowing about poised themselves equally about the center, therefore it was about the third day, when the face of the earth appeared, and the wa­ters flowed into their channels. But besides perhaps God doth therefore permit earth­quakes yet to be sometimes, and by them mountatains and valleys and rivers to be changed, that we may not be without a pat­tern, how it was done at the first.

XXVIII The water then is divided into Seas, Lakes, Rivers and Fountains.

XXIX The sea is an universall receptacle o [...]aters, into which all the rivers of the earth unburthen themselves.

Which uery thing is an argument that [Page 95] the sea is lower then the earth: for rivers run down, not up again.

XXX The sea is one in it self; because it insinuates it self into the Continent here and there, as it were with strong arms, it hath gotten severall names in severall places.

That great Sea encompassing the earth is called the Ocean, those armes dividing the Continent, Bayes, or Gulfs. For all those gulfes are joyned to the Ocean, ex­cept the Caspian or Hyrcanian Sea in Asia: yet that is thought to have channells with­in the earth, whereby it joyned to the Ocean.

XXXI The Sea is cf unequall depth commonly srom an hundred, to a thousand paces: yet in some places they say, that the bottome cannot be found. Hence the sea is called an Abysse.

It is probable that the superficies of the earth covered with the water, is as unequal as this of ours standing out of the water, namely, that in some places are most spacious plaines, in other places valleys and depths, and in other places mountains and hils, which if they stand above the water are cal­led Islands, but if they be hidden under the water shelves.

XXXII The water of the Ocean faileth not, [Page 96] because huge rivers and showres continually flow into it; neither doth it, cverflow becruse it doth always evaporrte upwards in so many parts of it.

Of the earth.

XXXIII The earth is the most dense be­dy of the world, as it were the dregs and setling of the whole matter.

And therefore gross, opacous, cold, heavy.

XXXIV It hangeth in the middle of the universe, encompassed with air on every-side.

For being that it is on every side encom­passed with the heaven, and is forced by the heat thereof on every side, it hath not whi­ther to go, or where to rest, but in the aequi­librium of the universe.

XXXV The earth is every way round.

For the forme which at the first it recei­ved from the light of heaven wheeling a­bout it, it yet retaineth: except that in some places it is elevated into mountains and hils, by the thunder which was sent into its bow­els the third day, in other places again it is pressed down into valleys and plains, for the running down of the rivers: but that doth not notably hinder the globosity thereof.

XXXVI The better part of the superficies of the earth is yet covered with water: the [Page 97] lesser part stands out of the water, where it is called dry land, or continent: or if it be a small portion, an Island.

There are seven Continents of the earth; Europe, Asia, Africa, America Peruvia­na, America Mexicana, Magellanica, (or Terra Australis) and Terra Borealis: but there are Islands innumerable.

XXXVII The earth is in its outward face in some places plain, in others mountainous: but within in some places solid; in others hol­low.

That appears in Mountains and Mines of metal, where is to be seen here stones or clay very close compact, there dens and most deep caves, and endlesse passages, which must needs be thought to have been the work of the thunder, sent into the earth the third day of the creation, (which pene­trating and piercing its bowels so tore them.) Now there are in the earth not only spaci­ous caves and holes, but an infinite num­ber of straighter veins, and as it were pores, which is plain enough by experience.

XXXVIII The cavities of the earth are full of water, air, fire.

For being that there are cavernes, passa­ges and pores, they must needs be filled; [Page 98] and that with a thin matter. Of air no man will doubt. But that there are waters in the cavernes under ground, appeares in the mines of mettall; and is proved by the te­stimony of the Scripture, which in the hi­story of the deluge, saith that all the foun­tains of the great deep were broken up; ( Gen. 7. v. 11.) Lastly, that there is fire un­der the earth, we have already seen Apho­rism 16. which it is credible, is the relicks of the lightning raised within the bowels of the earth the third day of the Creation, ( Psalm. 1 [...]4. v. 7.) left there for the wor­king of minerals; but nourished with sulphureous and bituminous matter, spread through the bowels of the earth.

CHAP. VII.

Of Vapours.

IF the Light of Heaven had wrought nothing else upon the matter, but melt it together into the formes of the Elements, as it was variously rarified or densified, the world had remained void of o­ther living creatures. But it ceaseth not pas­sing through the Elements themselves to [Page 99] scorch them, and scorching them to attenu­ate them, and attenuating them, to resolve them into vapours: of which condensed again, many severall species of things are progenerated. Now then the nature of va­pours shall be laid open in the following A­phorismes.

I Vapour is an Element rarified, mixed with another Element.

For example; the vapour of water, what is it but water rarified and scattered in the air? smoak, what is it, but an exhalation of wood or other matter resolved?

II Vapour is generated of the grosser Ele­ments, earth, water, air; as of all mixt bo­dies.

Of water the matter is evident. For be­ing set to the fire it evaporates visibly; set in the sun it evaporates sensibly, be­cause even whole Pools, Rivers, Lakes are dried up by little and little, by the heat of the sun. That the earth exhales, you may know by sense, if you put a clot into a dish, (of earth or pewter) and pour in water so oft upon it, and let it evapourate with the heat, till there is nothing left, neither of the water, nor of the clay. For what is be­come of the clot? it is sure enough turned [Page 100] into aire, with the parts of the wa­ter.

The vapour of air is invisible; yet it appears, that there is some. 1 In a living body, where all acknowledge that there are evaporations through the skin and the hair. For then the vapours that go out, what are they but the vapours of the inward vapours, far more subtle then the vapours of water? 2 Fruits, herbs, spices, &c. dried, yea very dry, spread from them an odour, now an odour what is it but an exhalation! But not (in this place) a watery exhalation (be­ing that there is not any thing watery left in them:) therefore airy.

That mixt bodies do vapour is without doubt: forasmuch as the Elements of which they do consist do vapour. Understand not only soft bodies (sulphur, salt, herbs, flesh, &c.) but the very hardest. For how could a thunder-bolt be generated in the clouds, if stony vapours did not ascend into the cloud? and it is certain that stones expo­sed to the air for some ages, (as in high towers) grow porous: how, but by eva­poration? and what is the melting of me­tals, but a kind of vaporation? for though the metall return to its consistency, yet not [Page 101] in the same quantity, because something is evaporated by putting to the heat.

III Heat is the efficient cause of vapour; which withersoever it diffuseth it selfe, attenu­ating the matter of bodies, turns it into va­pour.

For this is the perpetuall virtue of heat, to rarifie, attenuate, and diffuse.

IV All is full of vapour throughout the world.

For heat, the begetter of vapours, is no where wanting: so that the World is no­thing else but a great Vaporarie, or Stove. For the earth doth alwayes nourish infinite store of vapours in its bowels: and the sea boiles daily vvith inward vapours, and the air is stuft full of them every vvhere. And vve shall see hereafter, that the skie is not altogether free from them. But li­ving bodies of Animals and Plants, are no­ [...]hing but shops of vapours, and as it vvere a kind of Alembecks perpetually vaporing, as long as they have life or heat.

V Vapours are generated for the progenera­ting of other things.

For all things are made of the Elements, as it is vvell known, Stones, Herbs, Ani­mals, &c. but because they cannot be made [Page 102] unlesse the Elements themselves be first founded, they must of necessity be melted; vvhich is done vvhen they are resolved into vapours, and variously instilled into things, to put on severall formes. And hence it is that Moses testifies, that the first seven days of the world, when there was yet no rain, a vapour went up from the earth, to water the whole earth: that is all things growing out of the earth. Read with attention, Gen. 2. ver. 4, 5, 6.

VI Vapours are the matter of all bodies.

For vvho knoweth not, that vvaters and oiles are gathered out of the vapours of A­lembicks? vvho seeth not also, that smoak in a chimney turns into soot, that is black dust? yea that soot gets into the wals of chimneys, and turnes into a stony hardnesse? After the same manner there­fore that clouds, rain, hail, stones, herbs, are made of the condensed vapours of the Elements, and living creatures themselves, (and in them bloud, flesh, bones, hairs) are nothing but vapours concrete, vvill appear more clear then the light at noon day.

VII Vapours then are coagulated, some into liquid matter, (as water, spittle, flesh or pulp) some into consistent matter, (as stones, bones, wood, &c.)

[Page 103] That appears, because those liquid things may be turned into vapours, and consistent things into smoke▪ which they could not, if they were not made of them, for every thing may be resolved into that onely, of which it is made.

VIII The motion of vapours with us is up­wards, because among the thicker elements, they obtein the nature of thinner.

For certainly the vapour of water is thin­ner then water, it self, yea, thinner then the very air: which though it consist of smaller parts, yet they are compacted. And there­fore vapor suffers it self to be prest neither by water nor air, but frees it self, still getting upwards, & hence it is, that plants grow up­wards, because the vapour included spread­ing it self, tends upwards.

IX One vapour is moist, another dry; one thin, another thick; one mild, another sharp, &c.

For those qualities which are afterwards in bodies, are initially in their rudiments, that is vapours; which we may know by ex­perience. For dry smoak pains the eyes: which a humid vapour doth not: there you have sharpnesse: smels also, (which are no­thing but exhalations of things) do not they [Page 104] sufficiently manifest sharpnesse, sweetnesse, &c? and Chymicks gather Sulphur, salt, and Mercury out of smoak. Therefore all quali­ties are in vapours more or lesse: whence the bodies afterwards made of them, get such or such an habit or figure.

X Vapours gathered together, and not coa­gulated, cause wind in the air, trouble in the sea, earthquake in the earth.

Of winds.

XI Wind is a fluxe of the air, ordained in na­ture for most profitable ends

For winds are 1 the besomes of the world; cleansing the elements, and keeping them from putrefying. 2 the fan of the spirit of life, causing it to vegetate in plants and all growing things. 3 the charriots of clouds rains, smels, yea, & of heat & cold, whether soever there is need that they should be con­veyed. 4 Lastly, they bestow strong moti­ons for the uses of men (as grinding, sailing)

XII The ordinary cause of wind is store of exhalations one where, enforcing the air to flow elsewhere.

We may in our hand raise a kind of wind four manner of ways; namely by forcing or compressing, rarifying and densifying air, (which shall be shewed by examples [Page 105] by and by) and so many wayes are winds raised in the world, yet they are all referred to that first cause, vapours, as shall be seen by and by. I said that wind may be raised by us by forcing, compressing, rarifying, or densifying; that may be shewn to children by ocular experiments, for if you drive the air with a fan, doth it not give a blast? if you presse it when it is drawn into the bel­lows, doth it not breath through the pipe? if you lay an apple or an egge into the fire, doth not the rarified humour break forth with a blast? but this last will be better seen in a bowle of brasse (which hath but one hole) put to the fire: especially if you drop in some drops of water. For the air shut in with the water, when they feel the heat, will presently evaporate, and thrust them­selves out with a violent blast. Which may be also seen, if you put a burning wax can­dle into a pot well stopped (having a small hole left at the side) &c. The fourth way is by condensation of air: if for example, you lay the foresaid bowle of brasse very hot up­on ice, and force the thin air included to be condensed again with cold, you shall per­ceive it to draw it again from without, to fill up the hollownesse of the bowle. There­fore [Page 106] so many ways winds are made under heaven; either because the air is rarified with the heat of the Sun, and spreads it self; or because it contracts it self with be­ing cold, and attracts from elsewhere to fill up the spaces; or because a cloud scattered, or falling downward; or else blasts some­where breaking out of the earth compresse the air, and make it diffuse: or lastly, be­cause one part of the air being moved, drives others before it, (for here you must remem­ber what was said before. 1 that a drop of water turned into air, requires an hundred times more space. 2 that the air is a very li­quid and moveable element: and therefore being but lightly pushed, gives back a long way▪) but yet it is plain that all those moti­ons of the air take their first rise from va­pours. Now because the world is a great globe, it affordeth great store of blasts also, both the heat of the sun above, and the par­ching of the fire under ground, begetting various vapours.

Hence it is understood, why after a great fire there arises a wind presently, (even in the still air?) namely, because much solid matter, (wood and stone, &c.) is resolved into vapours, and the air round about is at­tenuated [Page 107] by the heat of the fire, that it must of necessity spread it self, and seek a larger room.

XIII Winds in some countreys are certain, comming at a certain time of the year, and from a certain coast; others are free, comming from any place.

Note they call these [...], which is as much to say as annuall: which are caused either by the mountainousnesse of the tract neer adjoyning, wherein the snows are then dissolved; or to be sure some other causes, by reason of which vapours are then proge­nerated there in great abundance. But you must note, that those etesian winds are for the most part weak and gentle, and yield to the free winds.

Note 2 There is also another kind of set wind, common to the whole world; name­ly a perpetuall fluxe of the whole air, from the east to the west. For that there is such a wind. 1 they that sail about the aequator testifie. 2 in the seas of Europe, when a par­ticular wind ceaseth; they say also that a certain gentle gale is perceived from the east 3 and therefore Marriners are constantly of opinion, that the navigation from east to west is speediliest performed. 4 lastly, with [Page 108] us in a clear and still skie, the highest clouds are seene for the most part to be carried from East to West. therefore wee need not doubt of this generall wind, if so be a­ny one will call it a wind. For it proceeds not from exhalations, but from the heaven, which by its wheeling round, carries the air perpetually about, swiftly above, here nigh the earth (where the clouds are) almost in­sensibly, yet under the aequator (as being in a greater Circle) very notably. Whence this Probleme may be profitably noted, why the East wind dries, but the West moistens? namely, because that being carried along with the air attenuates it the more; but this striving against the air condenseth it.

XIV A gentle wind is called aura, a gale; a vehement wind overthrowing all it meets with procella, a tempest; if winded into it self tur­bo a whirlewind.

It is plain that sundry vvinds may arise in sundry places together, according as matter of exhalations is afforded here and there, and occasion to turn it self hither or thither. Therefore if they flovv both one vvay, the wind doubled is the stronger; if sideways, or obliquely, the stronger carries away the weaker with it, and there is a change of the [Page 109] wind which we see done often, yea daily, but when they come opposite to one ano­ther, and fall one against another, they make a storme or tempest; vvhich is a fight of the vvinds till the strongest overcome, and is carried vvith a horrible violence bearing dovvn all before it. But contrary vvinds of aequall strength make a vvhirlvvind, vvhen neither vvill give sidevvay, but both vvhirl upvvards, vvith a violent gyration.

Of the sea-tide.

XV The sea-tide is the daily fluxe of the sea to the shore, and refluxe back again.

The sea hath its fluxes lesse unconstant then the air, for it flows onely to the shores, and back again the same vvay: and tvvice a a day it flowes up, and twice it ebbs again. The end thereof vvithout doubt is, to keepe the vvaters of the Sea from putrefying by that continuall motion. But the efficient cause thereof heretofore accounted amongst the secrets of nature comes novv to be searched out of the truest grounds of naturall Philosophy, and more accurate observations.

XVI The cause of the sea-tide, are vapours [Page 110] within, wherewith the sea swelling diffuseth it self, and falling settles down again.

For this tide is like to the boiling of vva­ter, seething at the fire; vvhich is nothing but the stirring of the vapours raised in the vvaters by the force of the heat. For it is im­possible that the vvater should not be resol­ved into vapours by the heat: impossible that the vapours should not seek a passage (upvvards) to their connaturals. yet impossi­ble that they should have an easie passage out of the vvater, (being that the superficies of the vvater, yea the vvhole masse thereof, being a diffused liquor like liquid glasse, hath fewer pores than the earth or wood, or a stone:) therefore it is impossible that the water should not swel rise up, dash it self a­gainst the sides of the kettle, and at length break in a thousand openings, and give the heat dancing & evapourating a passage out, by reason of the vapour raised & multiplied vvithin, and striving upvvard: all vvhich vve see in a boiling pot. [...]n the same manner the sea svvels, by reason of the vapour that is multiplyed in the bottome of its gulfes, and lifts up it self into a tumour, & of neces­sity spreads it self to the side, neither doth it make any thing against this, that the vvater [Page 111] of the sea boiling is not so hot as the wa­ter of a boiling pot. For here the vast quantity doth not admit of so great heat over such deep gulfes. For the water of a kettle heats at the bottome, bu the super­ficies begin to swell and turn about before they heat.

XVII Vapours within the sea, are chiefly generated by by the fire under ground.

They referre it commonly to the caele­stiall fire, the Sun, and the Moon. But that is likely to be as true, as that we see a pot of water to boile, set in the sun, though never so hot. For who ever saw that? the Sun may lick the superficies of the water, and so consume it by little and little, and turn it into vapour: but nothing can make it boil at the bottome, but fire put under it. Therefore the cause of the vapours within the sea, must of necessity be placed under­neath: namely that fire under ground, which the whole nature of inferiour things, demonstrate to be shut up there.

XVIII The vapours and tides of the sea are provoked by the heat of heaven, (the Sun.)

A labouring man, or a traveller, sweats easily enough by his inward heat, (stirred [Page 112] up by the motion of his body) but a great deal more easily in the heat of Summer, then in Winter; and all of us sooner in a bath then else-where: the outward heat provoking the inward. In like manner the sea vapours and boiles vvithin, but yet after the harmony of the superiour fire which is from the stars. Which harmony is seen also in yielding us vvater from the clouds and fountains. For in rainy vveather foun­tains flow more abundantly; in dry vvea­ther they dry something, both which God intimated, Gen. 7. v. 11. and Deut. 28. v. 23. Now the cause is, the harmony of fire to fire; of the caelestiall to the subterraneous, &c. as it shall elsewhere appear.

XIX The Sea flowes twice a day, accor­ding as the Sun comes and goes,

For the Sun ascending to the Me­ridian, attracts the vapours of the sea, and causes the waters to be elevated and diffused: descending to the West, it suffers them to fall again. Now that the waters swell again at the Sun setting, and fall as he hastens to the East; the cause is the same which in boyling pots: where the hot water is seen to boile, and to be eleva­ted, not only in that part which is toward [Page 113] the fire, but also on the contrary; but to fall again on the sides both wayes. So the Sea is a caldron, which the Sun (the worlds fire) encompassing, makes to swell up on both the opposite parts, but to fall in the intermediate parts; so that this sea-tide following the Sun, goes circularly after a perpetuall law.

XX The fluxe and refluxe of the sea is varied according to the motion of the Sun and Moon, and the site of places.

For 1 in Winter it is almost insensible, the Sun but weakly raising the subterrane va­pours. 2 When the Moon is in conjunction or opposition to the Sun, the seas swell extraordinarily; the force of both lumina­ries being joyned together to affect the in­feriour things (either joyntly or else oppo­sitely.) Also the Moon encreasing the flow­ings are something retarded, decreasing they are anticipated: which gave occasion to the ancients to think that it was caused by the Moon alone. 3 Those sea fluxes and refluxes vary also according to the divers turnings and windings of Countries and Promontories, and the shorter or longer coherence of inlets with the Ocean; which causeth them to be perceived in some pla­ces [Page 114] sooner, in others later. But enough of the sea tide, the earthquake followes.

XXI An earthquake is the shaking of the superficies of the earth in any countrey; arising from subterrane exhalations, gathered together in great abundance, and seeking a passage out.

Therefore it ceaseth not till the said ex­halations are either scattered through the cavities of the earth, or else break forth.

XXII Earthquakes are sometimes so horrible that they subvert Cities, Mountaines, Islands, with an hideous bellowing howling, and crashing.

Which formidable effects cause us to sus­pect, that those vapours are then mixt, like to those by which thunders are caused in a cloud: and that not simply by the blast of the exhalations, but by their burning, so that they are a kinde of subterrane light­nings: yet I thought good to make menti­on of it here together.

CHAP. VIII.

Of concrete substances: namely, Stars, Meteors, and Minerals.

I A Concrete thing is a vapour coagulated, endued with some form.

[Page 115] For example, soot, clouds, snow, &c. Note that this name of concrete, and con­creture is new, yet fit to expresse this degree of creatures, which confers nothing but coagulation and figure.

II The primary cause of concretion of va­pours is cold, which wheresoever it findeth a vapour, condenseth and coagulateth it.

That appears in Alembicks, where the vapour raised by heat, and carried into the highest region of it where it is cold, re­solves it selfe again into water: and to that end Distillours now and then wash the uppermost cap of the Alembick with cold water, and make the pipes, through which the concrete liquour distils, to passe through a vessell of water. Yet heat helps the con­cretion of things, consuming the thinner part of the concrete, and compelling the rest to harden, which we see done in the ge­neration of metals.

III Some concretes are Aethereall, others aereall, others watery, others earthly.

Namely, because some are made in the skie, as stars: others in the air, as clouds, &c. others in water, as a bubble, &c. o­thers in the earth, as stones, &c. every one of which come to be considered apart.

[Page 116]IV Aethereal concretes, are stars and comets.

V Stars are fiery globes, full of light and heat, with which the skie glitters on every side.

Both the ornament of the world required this, that hanging lamps should not be wan­ting in so lofty a palace: as also the necessi­ty of the inferiour world, concerning which is the following Aphorisme. Now we reckon stars in the rank of concretes, because it is cer­tain that they are made of matter and light.

Stars were produced in so great number up­on very great necessity.

Namely, 1 To heat the earth with a va­rious temperature. 2 To make the various harmony of times. 3 To inspire a various form into the creatures. For so great variety could not be induced into the lower world, without such variety in coelestiall things.

VII God placed the greatest number of stars in the highest heaven round about, that they might irradiate the earth on every side, and carry about their sphear with a rapid motion of heat.

On which starry sphear take these follow­ing Aphorismes.

1 That the motion of this sphear is fini­shed in the space of twenty four hours.

2 And because that motion is circular, it [Page 117] is said to be made upon two hinges, or im­moveable points (in Greek poles) of vvhich the one is called the Northern or Artick pole; the other the Southern or Antartick. Betwixt these two poles the heaven is tur­ned: vvith its exact globosity, describing a circle (in the midst betwixt the two poles) vvhich they call the Aequator. Now that tract, vvhere the stars arise above the earth, is called the East, or the Sun-rising: the op­posite to it vvhere they set, is called the West or Sun-setting; and these four angles of the World, are called the four quarters of the World, and the four Cardinal Points.

3 That the stars of the highest sphear, (commonly called the fixed stars) are globes of vvondrous greatnesse in themselves: the greatest of them exceeding the globe of the earth an hundred and seven times: and the least of them exceeding the same globe eigh­teen times.

4 That the numerable stars are found by us one thousand, tvventy tvvo: but God knovves the number of the innumerable. For the Galaxias or milky way (it is the whi­test tract of heaven) is found by accurate perspectives to be a company of very sma [...] [Page 118] stars; and there are some other like tracts observed in heaven, though lesse, and of these the vvords of God, Gen. 15. v. 5. are to be understood.

5 That the visible stars reduced into cer­tain figures, vvhich they call coelestiall signs in number 69, 12 vvhereof about the Aequa­tor, are by a peculiar name called the Zo­diaque. But this Zodiaque declines with one half of it toward the North, with the other part towards the south. the signes are com­prehended in this distick.

1 2 3 4 5 Sunt Aries, Taurus, Gemini, Cancer, Leo, 6 Virgo: 7 8 9 10 11 Libraque, Scorpius, Arcitenens, Caper, Hydria, 12 Pisces. 1 2 3 The Ram, the Bull and Twins to th' Spring be­long; 4 6 5 To Summer Crab and Maid and Lion strong. 7 8 9 Autumne hath Scales and Scorpion & the Bow: 10 11 12 Goat, Water-tanckard, Fishes Winter show

[Page 119] 6 That the distance of this starry sphear from the earth is found above two hundred thousand semidiameters of the earth, and a semidiameter of the earth contains 3600 of our miles.

VIII A very great portion of most ardent light is conglobated in the sun, so that it may seem the onely fountain of light and heat.

For were it not for the sun we should have perpetuall night, for all the rest of the stars: forasmuch as at high noon, we are in darkenesse presently, if the sun be but co­vered.

Now touching the sun these following Ax­iomes are to be noted.

1 That it was made so great as might suf­fice, both to illustrate the whole world, and to heat and vaporate the whole earth: that is 160 times greater than the earth.

2 That it is such a distance elevated from the earth, as might serve, so as neither to burn it, nor leave it destitute. Psal. 19. v. 7 for it is placed almost in the middle space betwixt the starry sphear and the earth.

3 That it is carried with a flower motion then the stars in their highest sphear. For whereas it seems to be turned about equally, as the starrie sphear is, yet it is every day [Page 120] left behind almost a degree, (of which the whole circuit of the sphear hath 360) whence it comes to passe, that in 365 dayes, it compasseth the whole spear as it were go­ing back, and after so many dayes returns to the same star again. And this we call the time of an year, or a solar year.

4 And that it may serve all sides of the earth with its light and heat, (to wit by turns) that retardation is not made simply though the middest of the world under the Aequator: But under the Zodiack, bending to the North on this side: to the South on that side Whence comes the division of the year into four parts; ( Spring, Summer, Autumn and Winter) and the inequality of dayes to those that inhabite without the equinoctiall. For when it declines to those on the North it makes summer with them, and the longest days, and so on the contra­ry. And by how much it is the more verti­call to any part of the earth, it heats it so much the more, by reason of the direct in­cidence and repercussion of the rayes.

IX And because it was not convenient that the sunne and stars should always operate after one and the same manner ( for variety is both pleasing and profitable to all nature) there [Page 121] were six other wandring starres added over and besides, which running under the same Zodiaque and by certain turns entring into conjunction one with another, and with the sunne might variously temper his operation upon inferiour things.

These wandring starres are called Planets, of which there are seven, reckoning the sun for one.

X The Planets therefore are the suns coadju­tors in governing the world: which differ in site, course, magnitude and light.

XI Three of the Planets Saturn (♄) Jupi­ter (♃) Mars (♂) are above the sun: Venus (♀) Mercury (☿) and the Moon (☽) below: so in a most decent manner, as it were compassing about the sides of their King.

It is probable, that the stars are carried higher or lower in heavē, for the same reason as clouds in the air, or wood in water, that is, according to their different degrees of density or rarity. For as thick wood swims under the water either with all or with half of its body covered, but light wood swims on the top: and watry clouds ascend not far from the earth, but dry and barren clouds very high: so the globes of the stars [Page 122] are carried some higher than others accor­ding to the thicknesse of their matter and light.

XII The upper Plane [...]s are bigger then the earth, but the lower are lesser.

For it is found that [...] doth e­quall 91 Globes of the earth.
♄ 95
♃ 2
♂ 160
☉ doth cōtein the 28 part of the earth.
♀ 105
☿ 39

XIII By how much the higher any Planet is, and neerer to the highest sphear, so much the swifter it moveth; by how much the lower and neerer to the earth, so much the flower.

For Saturn, because he is next to the eighth sphear, is rolled about almost equally with it, yet he also fals back by little and little: so that he runs through the Zodiaque mo­ving backward in the space of almost thirty years: Jupiter in twelve years: Mars in al­most two: the Sun (as was said) in a year: Venus encompasseth the Sun in five hun­dred eighty three dayes: Mercury in one hundred and fifteen dayes: the Moon be­cause she is slowest of all, remaining behind [Page 123] every day 13 deg. measures the Zodiaque in 27⅓ dayes.

XIV The higher Planets do so observe the sun, that approaching nigh unto him, they be­take themselves into the highest place; going from the sunne, they sinke lower towards the earth.

And for this cause both their magnitude and their motion vary in our eyes. for when they are neerer to the earth, they seem grea­ter; but more remote lesser. Again, the higher they are, the slower they move, and then they are called direct; the lower they descend the swifter, so that they seem either stationary, (keeping pace for some weeks with the same fixed stars) or else retrograde, sometimes outstripping them in their course.

XV Venus and Mercury depart not from the sun, unlesse it be to the sides both ways: Ve­nus 47 degrees, Mercury 23 degrees. So that sometimes they go before the sun, sometimes they follow him, sometimes they lie hid under his rayes.

Note, Venus when she is the morning star and goes before the Sun is called [...], or Lucifer: when she is the evening star she is called Hesperus.

XVI As for their light, Mars is very [Page 124] fiery and calefactive: ♄ is pale and very frigi­factive: ♃ and ♀ are of a benigne light: ☿ changeably sparckling: ☽ shines with a bor­rowed light onely: of which more by and by.

Note. That the stars and planets do not sparkle by reason of their greater distance, (for then ♄ should sparkle more then Mer­cury: vvhereas we find the contrary) but by reason of their flaming. For fire or light cannot rest, therefore the polar stars, be­cause they are least stirred with the com­mon motion, twinckle most.

XVII Because the Moon is near to the earth, and placed in a grosse air, she moves most slowly; and also her body is grosse and obscure, like a globous cloud.

For it is not distant from the earth above 60 semidiameters of the earth.

The Moon by reason of her opacity doth not shine of her selfe, or else very weakly: but on that side that she is illuminated by the Sun, on that side she shines like a loo­king glasse, the other halfe being obscure.

Note. Because the Moon was to rule the night, a weak light, and that but borrowed was given her, and because she was appoin­ted to shew lesser times (Months) a motion [Page 125] different from the Sun was given her, that by her departure from the Sun, and by her returning, she might designe the progresse of the moneths: and that it might be done more evidently, she was placed below the sun, that she might appear to us with her face enlightned after divers manners. For vvhen she runs with the Sun in the same signe of the Zodiack, she doth not appear to us; be­cause her enlightned face is turned toward the Sun, but her obscure face to us. But when she is opposite to the Sun, we behol­ding her on the same side which looketh toward the Sun, see all her luminous face. Lastly, in the intermediate places we see her encreasing or decreasing in light; ac­cording as she turns her enlightned face to us, or turns it from us, by reason of the diver­sity of her position in respect of the Sun, and us.

XIX When the Moon, at the change, comes directly under the Sun, she obscures him as to us; when at the full, she is directly opposite to the Sun, she enters into the shadow of the earth, and is her selfe obscured: and this they call the Eclipses of the Luminaries.

Hence it appears that the Sun is not ob­scured after the same manner that the Moon [Page 126] is. For the Moon is really obscured, that is deprived of light, as being fallen into the shadow; but the Sun is not deprived of light, but is only covered from us, that it cannot as then enlighten the earth with his rayes; therefore the earth is then more truly eclipsed then the Sun.

Now God ordained Eclipses 1 That we might understand, that all our light is from the Sun. 2 That the magnitude of the Lu­minaries, and of the earth might be found out. 3 To finde the true longitude of coun­tries; but that belongs to Astronomers, this last to Geographers.

Of Comets.

XX Comets are accessory stars, which som­times shine, and go out again: for the most part with tayles, or busbes of hair.

We reckon them to the heaven and stars, not to the air and meteors: because they are not generated in sublunary places, (as Ari­stotle thought) but in the highest Heaven, even above the Sun: which 1 Their moti­on, swifter always then the Moon it selfe. 2 Their parallax, lesse then the Moons, som­times none at all, do shew.

XXI Comets are not vapours kindled; but a reflexion of the Suns light, in vapours so far elevated.

[Page 127] The first is easily proved. For if a Co­met were a vapour kindled, it could not last halfe an hour. (For nothing can be kin­dled but a sulphury matter, but that is con­sumed in a moment, as it appears in Gun-powder, Lightning, a Chasme, a falling star, &c.) but histories relate that comets have lasted three years. The second is shewed, because comets 1 Cast a taile from the Sun, as the Moon doth a shadow; (for those dry vapours are not an opacous body, like to the Moon, but semidiaphanous.) 2 They are eclipsed (as Campanella testifies) by the shadow of the earth, as well as the Moon: which vvould not be, if they bur­ned with their own fire.

N. W. That which is reported of a ful­phureous matter, or stone, which fell from a burning comet, if it be true, it is to be thought, that it was made of some fiery meteors, not of a comet.

XXII The ends of comets are, that it may appear; 1 That the whole heaven moves, not the stars only. 2 That it is liquid and trans­meable, not hard like Chrystall. 3 That va­pours ascend so high, and that there are muta­tions every where in this visible world.

Vapours, I say, whether exhaling from [Page 128] this our inferiour world, or from the super­celestiall waters. For there is nothing to the contrary, why we should not hold, that they also exhale, and are spread abroad in­to the thinner region of the stars.

Of aëriall Concrets, that is, Meteors.

XXIII By reason of the perpetuall con­fluxe of exhalations in the air from all the E­lements, many things are daily there concreted, but of small continuance.

For the air is full of exhalations, even when it seemeth clear. For it cannot be so pure here near the earth, but it will have something watery, oily or salt alwayes ad­mixt with it. Things concrete of these were anciently called Meteors, because they are made on high: for [...] signifies high.

XXIV Of humid exhalations are made watery meteors: fiery of dry.

XXV Watery meteors are, mists, clouds, rain, hail, snow, dew, frost.

We must see them every one apart, how they are made.

XXVI A mist is a watery exhalation half concrete, which being that by reason of its den­sity it cannot elevate it selfe, creeps on the ground.

XXVII A cloud is a gathering together of [Page 129] thin vapours, and elevated upward, in the highest of the air.

They are gathered together most of all over the sea, and standing waters, because there most exhalations are made, and from thence they are driven through divers parts of the world by the windes, and increased with exhalations arising elsewhere. Hence in every region, rain comes, most often from that part, which lies nearest to the sea; as with us from the West.

XXVIII Rain is the resolution of a cloud into water, and the falling of it by drops.

N. 1 That resolution is alwayes made by the condensation of the vapour, but there is not alwayes the same efficient cause of its condensation. For sometimes cold conden­seth a vapour, as in the head and pipe of an Alembick (which must needs be cooled) we see: sometimes the very compression it selfe, or conspissation, as it is plain in the roof of baths, and the cover of a boiling pot. But neither of these causes is wanting to beget rain: being that the middle regi­on of the air is cold, and the cloud being pressed together by the vapours alwayes ascending, must of necessity be dissolved. And this is the cause, why the burning heat [Page 130] of the air is a fore-teller of rain: because then it is certain that the air is thickned.

N. 2. That rain is better for fields and gardens then river water, because it hath a kind of a fatnesse mixt with it, from the evaporations of the earth, minerals, plants, and Animals, wherewith it gives the earth a most profitable tincture.

N. 3 Sometimes wormes, small fishes, frogs, &c. fall with the rain, which, as it is very likely, are suddenly generated within the cloud, of vapours gathered together of the same nature, by virtue of a living spirit admixt therewith; as in the begin­ning, at the Command of God, the wa­ters brought forth creeping things and fi­shes in a moment.

XXIX Hail is rain congealed.

For when the Sun beams in the greatest heat of Summer, have driven away all cold from the earth into the middle region of the air, it comes to passe that that vehe­ment cold doth violently harden the drops of rain passing through them, and forces them to turn to ice: and therefore haile cannot be procreated in Winter, the cold abiding then near the earth, not on high.

XXX Snow, is a resolution of a cloud into [Page 131] most small drops, and withall a thickning of them with a gentle cold.

N. 1 It falls only in Winter: because the vapours are not elevated by the weak rayes of the Sun, so far as the middle (that is the cold) region; here then near the earth, the resolution is made in a milder cold, and withall the congelation is very mild. 2 The whitenesse of the snow is from the conjun­ction of the parts of the water: the same comes to passe in broken ice, and in the froth of water.

XXXI Dew is a thin vapour (or else the air it selfe) attracted by the leaves of plants, and with their coldnesse condensed into water.

For it is no where, but upon plants; and that in the heat of summer, when the plants are colder then the air it selfe. Now this turnes to the great benefit of the plants; for by that means they are moistned, at the very driest time of the year. And there­fore they are produced also in those coun­tries which know no rain.

XXXII Frost is congealed dew.

Therfore there is none, but in winter, when cold reigns by reason of the suns absence.

Of fiery Meteors.

Fiery meteors are those, which arise from fat fumes, kindled in the air: the principal kinds of which are seven; a falling star: a flying dragon: lightning: flying sparks: ignis fatuus: a torch: and ignis lambens.

XXXIII A falling star is a fat and viscous fume, kindled ( by an antiperistasis, that is an obsistency of the cold round a­bout) at the upper end of it, the flame where­of following its fuell is carried downward, till it fail also and be extinguished.

For they are to be seen every clear night, in winter more then in summer: and you may see the like spectacle, if you kindle the fat fume of a candle put out with another candle put to it above. This fal­ling star is made of a grosse vapour; and by reason of its grossenesse hanging together like a cord. Therefore it burns so violently, that falling upon a man it burns through his garment. Look which way it tends with its motion, it foretels wind from that part.

XXXIV A flying dragon, is a long, thick, fat fume, elevated in all its parts: for which cause being kindled, it doth not dart it selfe downward, bnt side-wayes like a dragon, or sparkling beam.

[Page 133] This meteors is not so often seen: and therefore they that are ignorant of the na­turall causes, think that the Divell flies.

XXXV Lightning is fire kindled with­in a cloud, which flying from the contrary cold, breaks out with an horrible noise, and for the most part casts the flame as far as the earth.

The World is the Alembick of nature, the air the cap of this Alembick: the sun is the fire: the earth, the water, minerals, plants, &c. are the things which being soft­ned with this fire, exhale vapours upward perpetually. So there ascend, salt, sulphury, nitrous, &c. vapours, which being wrapped up in clouds, put forth various effects, for example, When sulphury exhalations are mixt with nitrous, (the first of a most hot nature, the second most cold) they endure one another so long, as till the sulphur takes fire. But as soon as that is done, pre­sently their followes the same effect as in gun-powder, (whose composition is the same of Sulphur and Nitre) a fight, a rapture, a noise, a violent casting forth of the mat­ter. For thence it is that a viscous flaming matter is cast forth, which presently in­flames whatsoever it touches that is apt to flame, and smiting into the earth, it turnes [Page 134] to a stone, and being taken out after a time, is called a thunder-bolt.

XXXVI Flying sparks are a sulphury fume scattered into many small parts and kindled.

It is seldome seen as likewise those that follow.

XXXVII Ignis fatuus, is a fat and viscous fume, which by reason of its grosse­nesse, doth not elevate it selfe far from the earth, and being kindled, straggles here and there, leading travellers sometimes out of their way, and into danger.

XXXVIII A torch is a fume like it, but thin, and therefore elevated upwards: which being kindled. burnes a while like a can­dle or lamp.

XXXIX Ignis lambens, is a fat exhala­tion coming from a living body, heated with motion, and kindled at its head, or near about.

It sometimes befalls men and horses, ve­hemently breathing after running, that the ardent vapours sent forth, are turned into flames.

Of appearing Meteors.

Appearing Meteors, are the images of things in clouds, variously expressed by the incident light: of which sort there are ob­served [Page 135] seven: Chasma, Halo, Parelius, Para­selene, Rods, Colours, the Rainbow.

XL Chasma (a pit) is the hollowness of a cloud, making shew of a great hole.

It it by reason of a shadow in the midst of a cloud, the extremities whereof are enlightned. You may see the like almost in the night by a candle, on a wall, which hath any hollownesse in it, though it be whitish.

XLI Halo (a floor) is a luminous cir­cle, when the vapours underneath the sun, or moon, are illustrated with the rayes of the lumi­nary.

You may see the same by night in a bath, or any other vaporous place, about a bur­ning candle. It is oftest seen under the moon, because the sun with his stronger rayes either penetrates or dissipates the cloud.

XLII Parelius (a false sun) is the re­presentation of the sun upon a bright cloud pla­ced by its side.

After the same manner, if you stand up­on the opposite bank of a river, you shall see two suns; the one, the true one in hea­ven, the other reflected in the water. There are sometimes three suns seen, if two of [Page 136] those clouds are at once opposed to the sun; and our sight.

XLIII Paraselene ( a false moon) is the image of the moon expressed after the same manner, upon a collaterall cloud.

XLIV Rods, are beams of the sun covered with a cloud, yet shining through the thin cloud, stretched towards the earth like rods.

XLV Colours are they that appear divers in a cloud, according as it is after severall man­ners turned toward the sun and us; so that the cloud seems somtimes yellow, somtimes red & fiery.

XLVI Lastly, the Rainbow is an Halo op­site to the sun or moon, in a dewy cloud, repre­presenting a bow of divers colours.

For there are Lunar rainbows also. Now that the Rainbow is an appearing Meteor, is plain, if it be but from hence, that it comes and goes backwards and forwards with the eye of the beholder; and so it appears to be in severall places, to those that behold it from severall places, even as the image or brightness of the sun, to those that walk up and down on the shore. I say that it is a Meteor like to an Halo, because it is alike circular. And as in the Halo, the center of the luminary, the center of the lightsome circle, and the cen­ter [Page 137] of our eye are in one right line, so in a Rainbow: onely that in the first the lu­minary and the eye are the extreams, the Halo in the middest: here the luminary and the bow are the extreams, and the eye in the middest. Now there doth not appear a whole circle in the rainbow, because the center of it to us fals upon the earth, and so the upper halfe of the circle only ap­pears. If any one could elevate himselfe into the cloud, or above the cloud, with­out doubt he would see the whole circle of the Rainbow. Hence also the reason is evident, why at the suns rising or setting there appears a whole semicircle eleva­ted right up towards heaven; but when the sun is high, it appeares low. Lastly, why there can be none at all when the sun is verticall. The Lunar Rainbowes are onely pale, as an Halo: the Solar shewes forth most fair clouds, from a stronger light diversly re­flected from a thousand thousand drops, (of the melting cloud:) the colours being coordinate, as is to be seen in a Chrystalline Prisme: and certainly the Rainbow was gi­ven even for this, that we might learn to con­template the nature of colours. There is also a contrairis, namely when the rainbow re­flects [Page 138] again upon another cloud under­neath; and therefore it is lesse and of a weaker colour, and the order of the co­lours inverted; so that the highest is low­est, as in a glasse the right side answers to the left side, &c. but of Meteors enough.

Of watery (oncretes.

XLVII Watery concretes are: a bubble, foame, ice, and severall appearances in the wa­ter: also the saltnesse of the sea, spring wa­ters, and medicinall waters.

XLVIII A bubble is a thin watery skin, filled with air.

It is made when a small portion of air thrust down below the water is carried up­wards: which the water, being somwhat fat­ter in its superficies, suffers not presently to flie out, but covers it with a thin skin, like a little bladder. By how much the more oily the water is, by so much the longer the bubbles hold: as it is to be seen in those ludicrous round bubbles, which boyes are wont to blow out of water and sope, (which flie a great while through the air unbro­ken.) From the bubble we learn, to what a subtilty water may be brought. For the skin of a bubble is a thousand times thinner then the thinnest paper.

[Page 139] XLIX Foame is a company of very small bubbles, raised by the sudden falling of water into water.

The beating of the water into small parts causes whitenesse in the foam; even as ice, waxe, pitch, and other things are whitish when they are beaten. The durability also of the foam is more in an oily liquour, as in beer, &c.

L Ice is water hardened together with cold.

LI Watery impressions are images of clouds, of birds flying over, of men, of trees, and of any things objected.

It is known, that water is the first mir­rour, receiving the images of all things: which is by reason of the evennesse of its superficies. For light coloured with things falling upon the water, cannot (as it comes to passe in another body of a rough superfi­cies) be dispersed, but by reason of its ex­ceeding evennesse is intirely reflected, and presents it selfe whole with that image to the eye of the beholder. This is the ground of all mirrours. But let us come to reall concretions in the water.

LII The saltnesse of the sea, is from the subterrane fire, which heating a bituminous matter, spreadeth salt exhalations through the sea.

[Page 140] Saltnesse something bitter, with a kind of oleosity was given to the sea. 1 That the waters might not putrifie. 2 For the more convenient nutriment of fishes. 3 For strength to bear the burdens of ships. Now the sea is salt, not (as Aristotle thought) by reason of the sun beams, extracting the thinner parts of the waters, and scorching the rest. (For our fire would do the same, and the sun in lakes and pooles, neither of which is done: yea, by how much the more, salt water is heated with our fire, the salter it is; but fresh water is so much the fresher) but by reason of the heat in­cluded within the bowels of the earth, and of the deep; which when it cannot exhale, it scorcheth sharply the humour that there is, so that it turnes to urine: The very same we see done in our own body (and all li­ving creatures) For urine and sweat are alike salt.

LIII Spring waters are made of vapours condensed in the cavernes of the earth; after the same manner, as drops are gathered together upon the covers of pots.

It is certain that under the earth there lies a great deep, Gen. 7. 11. That is a migh­ty masse of waters, diffused through the [Page 141] hollows of the earth; which that it joynes with certain gulfes of the Ocean, this is an argument that the depth of the sea in some places is altogether insearchable. Therefore as vapours ascend out of the o­pen sea into the air, which being resolved into drops distill rain: so the subterrane waters, being attenuated by the subterrane heat, send forth vapours, which being gathered together in the hollowes of the earth, and collected into drops, flow out which way [passage] is given them. And this is it which the Scripture saith, All ri­vers enter into the sea, and the sea runneth not over: unto the place from whence the rivers come they returne, that they may flow again. Eccles. 1. v. 7. Whence it is understood why springs yield fresh water, though they come from those bitter, and salt waters of the sea? namely, because they come by distillati­on to the spring head. For they say, that the sea water being distilled (that is resolved first into vapours, then into drops in an Alembick) looseth its saltnesse: by the same reason then the deep under ground, evapo­rating salt waters sendeth them fresh out of fountains neverthelesse. And what need words? For clouds gathered of the vapours [Page 142] of the sea: send down fresh showers. S [...] how excellently the truth of things agree with it selfe still.

LIV Medicinall waters are made of the va­rious tinctures of the metals and juices of the earth, (from which they receive the virtue [...] healing and savour.)

For example, hot waters or baths, a [...] made of bitumen burning within: There­fore they exhale sulphur manifestly; b [...] sharpish waters relish of iron, coper, vitrio [...]allom, &c. of which earthly concretes it wil [...] be now time to speak.

Of earthly concretes, which are called Minerals.

LV Minerals are earthly concretes begotten of subterrane vapours; as clods, concret juicesî metals, and stones.

These are called minerals from the He­brew [...] and [...] as if you shonld say from the earth. They call them also Fossiles, because they are digged: that all these are begotten of subterrane vapours, and sub­terrane fire, appears by the example of our body: wherein bloud, choler, flegme, melan­lancholy, urine, spittle, fat, flesh, veins, nerves, membranes, gristles, bone, &c. yea, the stone and gravell, are made of the vapours of [Page 143] food concocted and digested as: shal be seen hereafter. Now as these parts of ours are formed within the body by the heat in­cluded; so minerals are generated in the bowels of the earth, not elsewhere. For the earth with its most deep passages and veins winding every way, where infinite vapours are generated, and perpetually di­stilled in a thousand fashions, is that great work-house of God, wherein, for the space of so many ages, such things are wrought, as neither art can imitate, nor wit well find out.

LVI Clods are digged earths, infected on­ly with fatnesse, or some colour, and apt to be soaked, as 1 Clay. 2 Marle. 3 Chalk. 4 Red earth. 5 Paintings, or painters co­lours, ( as lake, vermilion, oker, azure, or blew, verdigrease.) 6 Fullers earth in Greek, [...]. 7 Medicinall earth, as sealed earth, Lemnian, Armenian, Samian, &c.

These colours seem to be nothing else, but the soot of the subterrane fumes, vari­ously distilled; and those earths, nothing else but a various mixture of liquors distil­led also variously, and brought to such or such a quality.

LVII Concrete juices, are fossiles indued [Page 144] with a savour, or some sharp virtue, apt to be dissolved, or kindled; as sulphur, niter, salt, allome, vitriol, arsenick, (which painters call orpiment) antimonie or stibium, & such like.

N. Those juices seem to be nothing else but the cream of subterrane liquors va­riously distilled.

LVIII Metals are watery fossiles, apt to be melted, cast, and hammered: as gold, sil­ver, brasse, (or copper) iron, tin, lead, quick-silver.

N. 1. That they are progenerated of fire, this is enough to testifie, that they are oft times taken hot out of the veines, so that the touch will not endure them. For in winter when all herbs are white with frost, those which grow over the veins, admit of no frost, because of the hot ex­halation within hindering concretion, so also trees, by the blewnesse of their leaves, shew the veines of metals.

2 Now that metals are made of vapours, this is an argument that they are wont also to be procreated in the very clouds. For examples are not unknown, even in our age of bodies of brasse, or iron, of no small weight falling from heaven.

3 That metals are made of watery va­pours [Page 145] their liquabilitie shews; now they are coagulated by virtue of salt. Therefore the drosse of iron is salt and bitter.

4 Quicksilver alone is alwayes liquid, never consistent; as a perpetuall witnesse of the watery nature of metals. Other me­tals swim upon it, because it hath the most compacted substance of all, gold only ex­cepted: which therefore it receives only in­to it selfe.

5 Whether metals differ in their species, or only in degree of purity and hardnesse, and in heat, we leave now in suspense.

LIX Stones are earthly fossiles, hardly compacted, apt only to be broken in pieces.

That stones are earth coagulated with water and fire, bricks and pots teach us; for here art imitates nature. Yet the severall formes of stones shew, that they are not earth simply concrete, but a masse concrete of divers most grosse earthly vapours, with a various temperature of humours.

LX Stones are either vulgar, or precious.

LXI A vulgar stone is earth most hard­ly compacted: the principall kinds of which are seven. The gravell stone, the mil­stone, the pumice-stone, the flint, (to which I refer the Smiris wherewith glasse is cut, [Page 146] and iron polished the whetstone, and the touch stone, (or Lapis lydius) the marble and the loadstone.

N. Every kind have their differences a­gain.

2 A great stone is called saxum or a rock, a little one, gravell and sand.

3 Most mountains are stony, (and yield metals;) because the subterrane fire (on the third day of the creation) swelling the earth here made it self many channels and passa­ges, breathing through which, it doth va­riously exhale, melt, mix and boile the mat­ter: which is not done so copiously under plains.

LXII Pretious stones are are called gems, because they are the gums of stones sweating in the bowels of the earth.

Hence comes their clearnesse and bright­nesse, that is to say, from their most thin [...] and accurate straining, even more then in the gums of trees; for wood hath loose [...] pores then stones.

LXIII All gems are transparent, and pellucid: but some onely transparant, as these three; the Diamond, the Chrystall, the Beryll [...] Others coloured with all, and those [...] (according to the diversity of their colours) of sve [...] sorts.

[Page 147] 1 Bright and burning; the Carbuncle the Chalcedon, the Chrysolite.

2 Yellow; the Jacinth and Topaze.

3 Green; the Emerald, and the Tur­quois.

4 Red or purple: the Rubie and the Gra­nate: but the Carnelous and the Onyx are more pale.

5 Skie-coloured; the Saphir, and the Amethyst,

6 Black; the Morion

7 Changeable; as the Jasper, the Agat, the Chrysoprase.

N. 1. That Chrystall is never found un­lesse it be Hexagonall, which is the mi­racle of nature. And that it is growes in arched cels under ground, dry and clo­sed, where the wind enters not for some years, hath been experienced at Kings Itra­deck in Bohemia, Anno 1618. For elegant chrystals were found hanging from the stones of the arches, like Isicles of an exact Hexagonall forme, but in the silver mines of Catteberge, there are found far more. Of other gems we have nothing to say in particular.

N. 2. Stones that are wont to grow in some living creatures, are usually recko­ned [Page 148] amongst precious stones: as the pearl, in sea shell fishes: the Bezoar. the Cheli­donius, the Alectorius, the Bufonites, &c. also Corall, and Amber. But these two, are to be referred rather to the following chapter.

LXIV The virtue which is in minerals, is called their naturall spirit: of which there are so many formes, as there are species of mi­nerals.

For there is one spirit of salt, another, of vitrioll, loadstone, and iron, &c. which distillers know how to extract.

CHAP. IX.

Of Plants.

THus much of Concretes: here follow Plants which beside their figure have life.

1 A plant is a vitall concrete, growing out of the earth: as a tree and an herb.

Some concretes (stars, meteors, mine­rals,) want life, and lie or tarry where they were concrete: but plants endued with an inward vigour, break out of the earth, and spread themselves in plano: whence also they were called plants.

[Page 149]II Plants are generated, both to be an orna­ment to the earth, and to yield nourishment, medicine, and other uses to living creatures.

For what a sad face the earth would have if it were not cloathed every year with those diverse coloured tapistries of herbs, we have sufficient experience in Winter, and whence should living creatures have food, medicines, and pleasures, if we were destitute of the roots, leaves, seeds and fruits of plants? not to speak of the com­modity of shade, and of the infinite uses of wood.

III The essentiall parts of a plant are, the root, the trunk ( or stalk) and the branches or leaves.

N. W. The Elements, vapours, concrete things, consisted only of similar parts: for every part and particle of water, earth, va­pour, a cloud, iron, &c. is called, and is water, earth, vapour, a cloud, iron, &c. But more perfect bodies, (of plants and li­ving creatures) do consist of dissimular parts that is members) every one of which hath both its office, and its name, differing from the rest. For example. In a plant, the root is the part sticking in the ground, and suck­ing in the juice of the earth: the truk, [Page 150] (or stalks) attracting the juice, concocting it: and sending it to the upper parts: the boughes and branches, are twigs, distribu­ting the juice yet better concocted, to make seed and fruit: the leaves are the coverings of the fruits and boughes.

IV The Spirit of a plant is called a vegeta­ble, or vitall spirit; which puts forth its vir­tue three manner of wayes; in nutrition, aug­mentation, and generation.

For here that universall spirit, (the spirit of life,) begins more manifestly to put forth its virtue, preparing a portion of matter so softly to its turn, that it may have it tracta­ble to perform the offices of life: and is therefore called vitall in plants, namely, because of its more manifest tokens and ef­fects of life. They call it also the vegeta­tive soul

V Nutrition is an inbred virtue in a plant, whereby sucking in juice fit for it, changeth it into its own substance.

For because the encompassing air dries up every body, and the heat included in a living body doth also feed upon the inward moi­sture; it were impossible that a plant should not presently fade away, unlesse new matter and vigour were continually supplyed with [Page 151] fresh nourishment, to make up that which is lost. and to this end every plant hath a body, either hollow, or else pithy, and po­rous, that the nourishing vapour may passe through and irrigate all the parts; yea what­soever is in a plant, even the very haire or downe, is hollow and porous. Therefore in a man, the head is eased, when the haire is cut; because the fuliginous vapours of the braine, or the superfluities under the skin, do the more easily evaporate. For the same cause every plant rests upon its root, that sucking the moisture of the earth through the strings thereof it may be nourished: therefore it perisheth when it is pluckt up. the humour then, or fat juice of the earth, is a fit nourishment for plants: not dry earth, because it cannot passe through the strings and pores of a plant; nor water alone, be­cause it cannot be concrete into a solid body. Therefore the moisture of the earth which is a mixture of Mercury, sulphur and salt nourisheth plants

VI Augmentation is a virtue of a plant, whereby it increaseth also by nourishing it self, which we call by a common terme growing.

It is pleasant to contemplate what it is to grow, and how it is done Now it is easily [Page 152] found out by the doctrine of motions alrea­dy delivered. For first, when the spirit in­cluded in the seed, begins to diffuse it self, and to swell by reason of the heat that is rai­sed, the thin shell of the seed must of neces­sity break: by the motion of cession. and be­cause every body is moved towards a greater company of its connaturals, that vapour comming forth when the seed is warmed, tends towards heaven; but because the matter of the seed is fat and glutinous, the vapour being infolded therein carries it up­wards with it, and brings it forth out of the earth, and this is the originall of the stump and boughs now because that the outside of the plant hindereth the vapours ascending, there is a strife, and heat is raised, whereby the superficies of the small body is by little and little mollified, that it may yield and rise up. and this is done every day when the Sun is hot: but the tender parts which grow up are condensed and made solid with the cold of the night: by which successions of day and night the plants take increase, all spring and summer long. Now look how much moisture is every day elevated upward by the stump, so much again succeeds it by the motion of continuitie. least there should be a [Page 153] vacuum. but because every body loves an aquilibrium, and plants own their center in the joynt of the stump and root, it comes to passe by the motion of libration, that as much as the boughs spread themselves upwards, so much the roots spread downwards or side­wayes.

Now there is a question, why when a leafe or a bough is pluckt off, yea when the stock is cut asunder, the spirit doth not exhal [...], but con­taines it self, und growes stills? Answer 1 Because the spirit hath its proper seat fixed in the root, which it doth not forsake, though a passage be open through a wound received: nay more, fearing discontinuity, it gathers and conglobates it self, when it perceives an opening and danger of dissipa­tion. 2 Because the wound is presently overspread with the moisture of the plant, which being hardened with the outward cold, covers the wound as it were with a crust, and prohibits a total expiration.

VII. Generation is a virtue of a plant, whereby it gathers together and conglobates its spirit into a certain place of it; and makes a seed or kernell, (from which the like plant may afterwards grow.)

The spirit of the plant foreseeing as it [Page 154] were, that it shall not always have matter at command, which it may vegetate, turns but a part of it self into the nourishment of the plant, and gathers together the rest in­to a certain place (usually in the tops of plants) and makes a seed or kernell. Now the seed (kernell or graine) is nothing else, but the image of the whole plant, gathered together into a very small part of the matter; from whence, if need be, the same plant may be produced again: as we see done. N. W. That herbs are bread neverthelesse without seed, by virtue of the spirit infused into the elements. 1 The command of God proves, Gen. 1. v. 11. Let the earth bring forth, &c. which is yet in force. 2 Experience. For if you uncover the earth beneath all roots and seeds, yet in the years following vvhen it hath been somewhat oft watered vvith rain vvater, you shall see it bud forth. vvhich is a notable argument of the spirits being dif­fused every where, but especially descending with the Sun and raine.

VIII. The outer, and inner bark, leaves, shells, downe, flowres, prickles, &c. are integra­ting parts of plants: serving to defend them, and preserve their seeds from the injurie of heat and cold.

[Page 155] IX. The kernels are for the most part en­compassed with a pulp for their thinner nourish­ment, and to defend them from injury, but yet this pulp when it is come to ripenesse, serves for food to living creatures; as it is to be seen in Apples, Peares, Cherries, Plummes, &c.

X. The proprieties of plants are, varietie, heat, and tenacity of their spirit.

XI. The variety of plants is so great, that the number can scarce be counted by any means.

The natural spirit in meteors and mine­rals makes certain species, and those easie to be counted, (as we see;) but the vitall spirit doth so diffuse it self, that the indu­strie of no man is yet sufficient, to collect the the species of herbs, and trees.

XII. The cheif kinds of plants are herbs, trees, shrubs.

XIII. An herb is, that which growes and dies every year

XIV. A tree is, that which rising up on high, growes to wood, and continues many years.

XV. A shrub is of a middle nature; as the alder, the vine.

N. W. 1. Some trees live for many ages: to wit, such as have a compacted and gluti­nous [Page 156] substance, as the oak, the pine, &c. vvatery and thin plants, do soon grow and soon vvither; as the sallow, &c. 2 Some lose their leaves every year, namely, those that have a vvatery juice: others keep them as trees of a rozenous nature. 3 Trees are either fruitful or barren: the first bear ei­ther Apples or Nuts, or fruit like unto Pine Apples, or Berries. 4 Porositie and airy­nesse is given to the vvood of trees, by reason of which they do not sinke, and that. 1 That they might take fire. 2 That they might the more easily be transported any vvhither through rivers. 3 That ships might be made of them. Also clamminesse or indissipability vvas given them, that they might serve for the building of houses: for vvhich end also their talnesse serves.

Other differences of plants may be seen else vvhere.

XVI. All plants are hot by nature; but in proportion to our heat, some are called cold.

For generation is not done but by heat; but that vvhich is below the degree of our heat, seemes cold to us. As for Hemlock, Opium, &c. they do not kill vvith cold, but vvith the viscosity of their vapours, vvhich [Page 157] fill up the cavities of the brains, stop the Nerves, and so suffocate the spirit: the same may be said of all poisonous things.

XVII Vitall spirit (as also naturall) holds so fast to its matter, that it scarce ever forsakes it.

This is demonstrated (besides that we see the spirit every year to be driven by the cold of winter out of the stocks, and to be hid­den in the root: and to put forth it selfe a­gain at the beginning of the spring) by four examples.

1 That how ever the matter of fruits or herbs be vexed, yet the spirit conteins it selfe: as it is to be seen in things, smoaked, tosted, roasted, soaked, pulverized, &c. which retein their virtue.

2 That being driven out of the better part of the matter, by the force of fire, yet it sticks in the portion that is left, and there it is congregated, and inspissated; so that it suffers it selfe to be thrust together into a drop, or a little poulder, rather then for­sake the matter: as it appears in distilled wa­ters, which therefore they call spirits.

3 That when its matter is somewhat oft di­stilled and transfused into divers formes through divers Alembicks, yet it doth uot fly [Page 158] away. For example, when a goat or a cow eats a purging herb, and the nurse drinks her milk (or the whey of her milk) it comes so to pass, that the infant that sucks her will be purged.

4 And which is more, it doth not onely retein a virtue of operating: but also of augmenting it selfe, and forming a creature of its kind: which may be shewn by two examples. Sennertus relates, that Hieremy Cornarius caused a water to be distilled in June, Anno 1608. and that in the moneth of November a little plant of that kind was found at the bottome of the glasse, in all points perfect. But Quercetanus writes that he knew, A Polonian Physician, that knew how to pulverise plants so artificially that the poulder as oft as he listed would produce the plant. For if any one desired to have a rose or a poppy shewed him, he held the poulder of a rose or a poppy inclo­sed in a glasse over the candle that it might grow hot at the bottome; which done, the poulder by little & little raised it self up into the shape of that plant, and grew, & represen­ted the shape of the plant, so that one would have thought that it had been corporeall: but when the vessell was cold sunk again into poulder. Who sees not here that the [Page 159] spirits are the formers of plants? who sees not that they inhere so fast in their matter, that they can as it were raise it again after it is dead? who sees not that the spirit of a minerall or a plant is really preserved in the forme of a little water, oile, or poulder? Thus the eternall truth of that saying is mainteined. And the Spirit of God moved it selfe upon the waters. As for the spirit of a living creature, whither it may be preser­ved after that manner, and raised up to in­form a new body, we leave it to be thought of: purposing neverthelesse to speak some­thing of it towards the end of the next Chap­ter.

CHAP. X.

Of living creatures.

THus much of plants; here follow li­ving creatures.

I A living creature is a moving plant, en­dued with sense: as a worm, a fish, a bird, a beast.

For if a stone or an oak could move it self freely, or had sence, it would be a living creature also.

II The principall difference betwixt a living creature and a plant, is [...], that [Page 160] is a free moving of it selfe to and fro.

For the better to expresse the power of the spirit of life, Gods Vicar in creatures, it was needfull that such bodies should be produced, which that spirit inhabiting, might have obedient unto all actions. Now seeing that the ground of action is mo­tion, bodies were to be framed, which might performe a free motion, and these are called Animalia or Animantia, living creatures, from the soul which pow­erfully evidences life in them. 2 Therefore mobility is in all living creatures, but after divers manners. For some move only by ope­ning and shutting, not stirring out of their place; as oisters and cockles. Others creep by little and little, as snailes, earth-wormes, and other wormes: some have a long body which creeps with winding it selfe about, as snakes: some have feet given them, as li­zards, beasts, birds: but these last have wings also to flie through the air. Which fishes do imitate in the water, performing their motion by swimming.

III The moving principle in a living crea­ture is the vitall soul: which is nothing else but the spirit of life, thick and strong, migh­tily filling, and powerfully governing the bodies which it inhabiteth.

[Page 161]IV Now because a voluntary and a light motion cannot be performed, but in a subtle matter, living creatures have bodies given them far more tender then plants, but far more compound. For they consist of spirit, flesh, blood, membranes, veins, nerves, gristles, and lastly bones, as it were props and pillars, lest the frame should fall.

Understand this in perfect living creatures. For more imperfect living creatures in which we contemplate onely the rudiments of nature, have neither bones, nor flesh, nor bloud, nor veins: but onely a white humour, covered with a skin or crust, as it were with a sheath, which the spirit inclu­ded doth stir or move; as it appears in worms, snails, oisters, &c. But to perfect living creatures. 1 That they might have a more subtle spirit, bloud and brains were given. 2 And that these might not be dissipated, they had vessels and channels given them, veines, arteries, nerves, 3 That a living creature might be erected, bones were given him. 4 And left the bones, as also the veins, arteries, nerves, should easi­ly be hurt, all was covered either with fat or flesh. 5 And that the members might move, tendons and muscles were interwoven [Page 162] throughout. 6 And least in moving the bone, the bones should wear one against another, & cause pain in the living creature; a gristle which is a softer substance, being as it were halfe flesh, was put between the joints. 7 And last­ly; that the frame might hang firmly together in its composure, it was compassed with a hide, or skin, as also all the members with their membranes. Therefore a living crea­ture consists of more similar parts then a plant: but of far more dissimular parts or members: of which it followes.

V The bodies of living creatures were fur­nished with many members: as with diverse organs for diverse actions. The head indeed is the principall member of a living creature, wherein the whole spirit hath its residence, and shews all its force: but because a living crea­ture was intended for divers actions, it had need of besides.

1 Vivifying organs, supplying the living creature with heat, life, and motion: that is, brains and heart.

2 Moving organs, that is, feet, wings, feathers, &c.

3 And left one thing should run against another, or fall into precipices, it was necessary to furnish them with sight; [Page] also with a quick hearing and touch.

Lastly, because the earth was not to sup­ply nutriment immediately to a living crea­ture, (as to a plant fixed in the earth) but it was left them to seek: there was need of smelling and tasting, that they might know what was convenient to their nature. Hence eyes, ears, nostrils, &c.

4 Now because a living creature, was not to be fixed in the ground with a root, because of his free motion, more perfect organs of nutrition were requisite: for that cause there was given him a mouth, teeth, a stomack, a liver, a heart, veins, &c.

5 And because they were not to spring out of the earth as plants, by reason of the same motion to and fro. Divers Sexes were given them to multiply themselves, and di­stinct genitall members.

6 And because living creatures were to be alwayes conversant with others of their own, or of a divers kind, they had need of some mutuall token, even in the dark: they had a tongue given them to form sounds.

7 Lastly, because it could not be, but that a living creature should sometimes meet with contraries, they had as it were shields and armes given them. Hares, bri­stles, [Page 164] scales, shels, feathers: likewise horns, clawes, teeth, hoofs, &c.

VI Therefore the whole treatise concerning a living creature, is finished in the explication I Of the nutritive faculty. II Of the vi­tall. III Of the sensitive. IV Of the lo­co-motive. V Of the enuntiative. VI Of the defensive. VII And lastly, of the gene­rative.

For he that knoweth these seven, knowes the whole mysterie of nature in living crea­tnres. For whatsoever is in the body of a living creature, serveth those faculties: if it do not serve them, it is in vain, and ma­keth a monster. It is to be observed also that the first three faculties are governed by so many spirits. The nutritive faculty by the na­turall spirit, the vitall by the spirit of life, the sensitive by the animall spirit: the other four by those three spirits joyntly.

Of the nutritive Faculty.

VII Every living creature standeth in need of daily food, to repair that which perish­eth of the substance every day.

For life consists in heat. And heat, being that it is fire, wants fuell: which is moist, spirituous, and fat matter. Heat in a living [Page 165] creature being destitute of this, sets upon the solid parts, and feeds on them. And hence it is that a living creature, as well as a plant, without nourishment pines away, and dies. But if it be sparingly fed, it there­fore falls away, because the heat feeds upon the very substance of the flesh.

VIII That nourishment is convenient for a living creature, which supplies it with a spirit like its own spirit.

For seeing that life is from the spirit, the matter of it selfe doth not nourish life, but a spirituous matter. And indeed the spirit of the nourishment must needs be like the spi­rit of the living creature. Therefore we are not nourished with the elements, as plants are; for as much as they have only a natu­rall, not a vitall spirit; but we are nourish­ed with plants, or with the flesh of other [...]iving creatures, because those afford a vitall spirit. Nay further, there is a particular pro­portion of spirits, by reason of which a [...]orse chuseth oates, a swine barley, a wolfe flesh, &c. Nay, an hog hath an appetite to mans excrements also, because it yet fin­deth parts convenient for it.

IX Nourishment turneth into the substance [...]f that which is nourished.

[Page 166] That appears 1 because he that feeds on dry meats, is dry of complexion: he that feeds on moist, is flegmatick, &c. 2 be­cause, for the most part a man reteins the qualities of those living creatures on whose flesh he feeds, as he that feeds on beefe is strong; he that feeds on venison, is nimble, &c. If any one have the brains of a cat o [...] a wolfe given him to eat, he partakes the phantasies of those living creatures, &c.

X Nutriment must needs be assimilated that it may turn into the substance of a living crea­ture.

For a thing is neither applied well, no cohereth commodiously with that which is unlike to it; much lesse that one should turn it into the other. Therefore flesh [...] bone is not immediately made of meat [...] drink: but by many gradations, as it sha [...] appear.

XI Assimulation is made by the transmi­tation of the nourishment taken so oft iterat [...] till it come to the liknesse of the substance no [...]rished.

It is well known out of the Metaphysick [...] that all action tends to this, that the Pa [...]ent may become like to the Agent, whic [...] is every where evident in naturall thing [...] [Page 167] but especially in the nourishment of bodies. For whatsoever is taken in, of whatsoever colour or quality, is wrought so [...] length, that it becomes like to that which is nou­rished, and is applyed to its substance: which should be diligently marked in that which follows.

XII The principall transmutation of the nourishment, is by progeneration of the four vitall humours, bloud, flegme, yellow cho­ler, and black.

For the nourishment received, being that it is tempered together (as all the bodies of the world are) of the four elements, is re­solved in the body of a living creature into four again; the fattest part of it is turned into bloud: a part into spittle, or flegme, a part into yellow choler, or choler; a part in­to black choler, or melancholy: melancholy by its grossenesse represents the earth: flegme, water: bloud, air: choler, fire. But they dif­fer in colour and in savour; for melancholy is black and bitter; flegme, white and with­out taste: bloud, red and sweet: choler, yellow and bitter. Now it is to be noted, that amongst these four, bloud is most copi­ously generated, because it conteins the very substance of the nourishment: to which [Page 168] yellow choler addes onely a more easie pe­netrating through all: but black choler fixeth it again, and applieth it to the mem­bers: Lastly, flegme tempers the acrimony of them both, lest they should corrode with penetrating and fixing, and gently agglutinates the bloud to the members: And hence it is that Physicians also with the vulgar speak oft of the blood, as if it were the only food of life.

XIII The progeneration of vitall humours is done by concoction.

For concoction doth alter the matter by the force of heat.

XIV Concoction in a living creature is done after the same manner as distillation in A­lembicks: namely, by heating of the matter, and resolution of it into vapours, and mixing the said vapours together, and by a new coagula­tion of them again.

For every living body is a very alembick, full of perpetuall heat and vapours. For life is heat: and heat cannot but boile the matter that is put in, and by attenuation, turn it into vapours.

XV Now in every concoction, there is a se­paration of the profitable parts from the unpro­fitable: the first are digested and assimilated, [Page 169] the other are voided and streined forth.

So in Alembicks, the more subtle and profitable parts, (that is the more fat and spirituous) being resolved into vapour are gathered again into drops: and into a thick substance: but the more grosse and impure parts, called the dregs and excrements, sink down, and are afterwards cast out.

XVI Every concoction leaves behind it un­profitable dregs; which are called excrements and drosse.

Thus we see it come to passe in the de­coction of metals. Now we must note that plants make little or no excrement: because they are nourished with a simple and uni­form juice, which goes all of it into their nature: or if any thing remain, it sweats forth in gum. But living creatures; because they consist of very dissimular parts, have need of a compound nutriment, that is solid and soft, dry and moist, hot and cold, &c. that so the more solid parts may have nutriment also whence by assimulati­on evey part draws that which will profit its selfe, the rest must of necessity be strein­ed out. Another reason is because plants are susteined with a little spirit, and that which doth not evaporate: but living crea­tures [Page 170] are full of spirit, (for otherwise so grosse a frame could not be susteined and weilded) and that is continually attenuated and spent. Therefore they have need of more spirit then matter for their nutri­ment: and when that is extracted out of the spirituous parts, they void forth the rest.

XVII The principall concoction in a living creature is threefold, Chylification, Sanguifi­cation, and Membrification.

The first is made in the stomack: the second in the liver: and the last in all the members.

XVIII Every one of these concoctions hath three sorts of vessels. 1 of ingestion. 2 of digestion. 3 of egestion.

XIX The vessels of Chylification; were 1 the mouth, and the throat. 2 the stomack or ventricle. 3 the guts and the arse-hole.

For the food being received at the mouth, is chewed with the teeth, or jawes, and passed through the throat. It is boiled in the sto­mack as it were in a close Alembick for some houres. And from thence by evapora­tion it passeth into the entrals (for the mouth of the ventricle towards the throat is shut up) and becometh Chylus, that is, a cer­tain ferment like pap, or white broth. [Page 171] For it takes a white colour from the sto­mack by assimilation. The more subtle parts of this Chyle are attracted to the li­ver, as a matter fit for bloud: but the ex­crements of this first concoction, are thick dregs, which are driven out by the guts and the back part, not by the simple mo­tion of Cession, but by the motion of An­tipathy, for the naturall spirits placed in the fibres of the guts, sucking forth that which is profitable, but turning themselves away from that which is unprofitable, and hate­full to them, contract the nerves of the guts, and thrust forward those burdens to­wards the passage.

XX The vessels of Sanguification, are 1 the Mesenterie. 2 the Liver. 3 the Vrete­res, the spleen, and the gall.

For the Mesenterie encompassing the en­trals vvith its strings (which they call the Mesaraicall veins) sucks the best part of the Chylus out of the entrals; and carries them to the liver by the Vena Porta. Now the liver concocts and separates that liquour again, for it assimilates the sweeter parts in colour to it selfe, and turns them to bloud, swelling with naturall spirit: with which neverthelesse there is flegme and yellow [Page 172] choler, and black mixt. The excrement of this second concoction is urine: namely, a wheaie and salt humour which floweth from the liver by the ureteres to the blad­der; whence by the channell of the genitall member it is sent forth.

But because the 2 d. concoction ought to be far more subtile then the first, it is not suffici­ent that the bloud is purged from its serosity. But both kinds of choler and flegme must of necessity also be purged from redundancy: the spleen therefore by sympathie attracts to it selfe vvhatsoever it perceiveth, that is too grosse and earthy in the bloud, and by little veins sends it again into the en­trals, and by that means disburdens it selfe of that dreggy humour; and last of all the gall attracteth those parts of the bloud that are too sharp and fiery, (vvhose little bag hangs at the liver) and by strings sends them again mixt into the entrals; whence the bitternesse and ill sent of dung.

XXI The vessels of membrification, are 1 veins. 2 every particular member. 3 pores.

For the veins proceeding from the liver spread themselves over all the parts of the body like boughs, and sending forth little branches, every way end in strings that [Page 173] are most tenacious; from which every mem­ber apart sucketh, and by a slow aggluti­nation assimilates it to it selfe, so that the bloud flowing into the flesh, becomes flesh, that in the bones turns into bone; in a gri­stle, to a gristle; in the brain, to brains; just after the same manner as the juice of a tree is changed into wood, bark, pith, leaves, fruits, by meer assimilation. The excrements of this third most subtle con­coction are subtle also, namely sweat and vapour, which alwayes breaths out through the pores. If any more grosse humour re­mains (especially after the first and second concoction not well made) it breeds scabs; or ulcers, or the dropsie.

XXII For the furthering of nourishment there is a spur added, that is appetite, or hunger, and thirst: which are nothing but a vellication of the fibres of the stomack, ari­sing from the sharp sucking of the Chylus.

For the members being destitute of the juice, wherewith they are watered, solicite the veins of bloud: and the veins (by the motion of continuity) sollicite the liver; the liver, the Mesenterie; that the entrals; the entrals the stomack: which, if it have nothing to afford, contracts and wrinkles [Page 174] it selfe: and the strings of it are sucked dry, from whence proceeds first a certain titillation, (and that we call appetite simply) and afterward pain (and this we call hun­ger) and if solid meat be taken, but dry, because coction, or vaporation, cannot be made by reason of drinesse, there is a desire that moisture should be poured on, and this vve call thirst. It appears then why mo­tion provokes appetite? and why the idle have but little appetite, &c.

XXIII The whole body is nourished at once together, by the motion of libration.

To vvit, after the same manner, as the root in a plant doth equally nourish both it selfe, and the stock, and all the boughes. Therefore no member nourisheth it selfe alone, but others vvith it selfe, and so all preserved. Otherwise, if any member rob the rest of their nourishment; or again refuseth it, there follows a distemperature of the vvhole body, and by and by cor­ruption, at length death.

XXIV A living creature being [...] nou­rished, is not onely vegetuted, but also (as long as his members are soft and extensive,) aug­mented, the superficies of the members, yielding by little and little, and extending it selfe; but [Page 175] as soon as the members are hardened (after youth;) the living creature ceaseth to grow: yet goes forward in solidity and strength, so long as the three concoctions are rightly made. But when the vessels of the concoctions begin to dry up also; the living creatures begins to wi­ther away, and life grows feeble, till it fail, and be extinguished

Of the vitall faculty.

XXV Life in a living creature, is such a mixture of the spirits with the bloud and members, that they are all warme, have sense, and move themselves.

Therefore the life of living creatures con­sists in heat, sense, and motion; and it is plain: for if any creature hath neither motion, nor sense, nor heat, it lives not.

XXVI Therefore every living creature is full of heat, sometimes stronger, and sometimes weaker.

For every living creature is nourished How it appears out of that which went before, the nourishment is not made but by concoction: but reason teach­eth that concoction is not made but by heat and fire. It comes therefore to be ex­plained, whence a living creature hath heat and fire? and by what means it is kindled, [Page 176] kept alive, and extinguished? which the two following Aphorismes shall teach.

XXVII The heart is the forge of heat in a living creature, burning with a perpetuall fire, and begetting a little flame called the spirit of life; which it communicates also to the whole body.

Hence the heart is said commonly, to be the first that lives, the last that dies.

XXVIII The vitall spirit in the heart, hath for its matter bloud; for bellowes, the lungs: for channels, by which it communicates it selfe to the whole body, the arteries.

Our hearth fire hath need of three things, 1 matter or fuell, and that fat. 2 of blow­ing or fanning, whereby the force of it is stirred up. 3 free transpiration whereby it may diffuse it selfe; the same three the maker of all things, hath ordeined to be in every living creature. For the heart seated a little above the liver, drinketh in a most pure portion of bloud, by a branch of the veins: which being that it is spirituous and oily, conceives a most soft flame; and left this should be extinguished, there lies near to the heart the lungs, which like bellowes dilating and contracting it selfe, blowes up­on and fans that fire of the heart perpetu­ally, [Page 177] to prevent suffocation: Now being that that inflammation of the heart, is not without fume or vapour (though very thin the said lungs by the same continuall inspi­ration exhaleth those vapours through the throat; and drawing in cooler air instead thereof, doth so temperate the flame of the heat, whence the necessity of breathing appears, and why a living crea­ture is presently suffocated if respiration be denied it. And that flame, or attenua­ted, and most hot bloud, is called the spi­rit of life; which diffusing it self through the arteries, (that accompany the veins e­very way) cherisheth the heat both of the bloud (that is in the veins) and all the members throughout the whole body. Now because it were dangerous to have this vitall spirit destroyed, the arteries are hid below the veins, only in two or three places, they stand forth a little: that, so the beating of that spirit, (as well as of the heart it selfe, when the hand is laid upon the breast) may be noted, and thence the state of the heart may be known.

Of the sensitive faculty.

XXIX Sense in a living creature is the [Page 178] perception of those things that are done within and without the living creature,

XXX That perception is done by virtue of a living spirit; which, being that it is most subtle in a living creature, is called the Ani­mall spirit.

XXXI That perceptive virtue consists in the tendernesse of the animall spirit: for because it is presently affected, with whatsoever thing it be wherewith it is touched.

For all sensation is by passion; as shall appear hereafter.

XXXII The seat and shop of the ani­mall spirits is the brain.

For in the brain, there is not only great­est store of that spirit residing, but also the whole animall spirit is there progenera­ted.

XXXIII The animall spirits are be­gotten in the brain, that is in bloud and vitall spirit. 2 purified with the fanning of respira­tion. 3 communicated to the whole body by Nerves. The excrements of the brain are cast forth by the nostrils eares, and eyes (that is by flegme and [...]ears.)

For the strings of the veins and arteries, running forth into the brains, instill bloud and vitall spirit into them. And the bloud, [Page 179] that turns into the substance of the brains by assimilation: but the vitall spirit, being condensed by the coldnesse of the brain, is turned into the Animall spirit: which the air, drawn in by inspiration, and getting in­to the brain through the hollownesse of the nostrils, and of the palate, doth so pu­rifie with fanning every moment, that though it be something cold, yet it is most moveable, and runs through the nerves with inexplicable celerity. Now the Nerves are, branches or channels, descending from the brain through the body. For the marrow of the back bone, is extended from the brain all along the back of every living creature: and from thence divers little branches run forth, conveying the animall spirit, the ar­chitect of sense and motion, to all the members in the whole body.

XXXIV To know the nature of the senses three things are pertinent, 1 the things requi­site. 2 the manner. 3 the effect.

XXXV The things requisite are 1 an object. 2 an organ. 3 a medium to conjoyn them. Or Sensile, Sensorium, and the Co­pula.

XXXVI Objects are sensible qualities inhering in bodies; Colour, Sound, Savour, Tangor.

[Page 180] For nothing is seen, touched, &c. of it selfe, but by accidents wherewith it is clo­thed. And if we would be accurate Philo­sophers, N. W. of the three principles of things, only light or fire is preceptible. For matter and spirit are of themselves insensi­ble: the light then tempered with darknesse, makes the matter visible. Motion, (which is from light) makes a sound; but heat (which is from motion) stirs up and temperates the rest of the qualities, odours, savours, tangors.

XXXVII The organs of the senses are parts of the body in which the animall spirit receives the objects that present themselves; namely, the eye, the eare, the nostrils, the tongue, and all that is nervie.

Nothing in all nature acts without or­gans: therefore the animall spirit cannot do it neither.

XXXVIII The medium of conjoyning them, is that which brings the object into the organ: in sight, the light; in hearing, the air moved with breaking: in smels, the air vapou­ring: in taste, the water melting: in touch, the quality it selfe inhering in the matter.

XXXIX The manner of sensation is the contact of the Organ with the object, passion, and action.

[Page 181] There is but one sense to speak general­ly, and that's the Touch. For nothing can be perceived, but what toucheth us either at hand, or at a distance. There is no sense at all of things absent.

XL Therefore in every sensation the Ani­mall spirit suffers by the thing sensible.

That there is no sensation but by passi­on is too evident. For we do not perceive heat or cold, unlesse we be hot or cold; nor sweet and bitter, unlesse we become sweet or bitter; nor colour, unlesse we be coloured therewith. Our spirit, I say, resi­ding in the organs, is touched and affected. Therefore those things which are like us, are not perceived: as heat like our heat, doth not affect us. But we must observe that the Organs, that they may perceive any qualities of the objects, want qualities of themselves; as the apple of the eye, colour; the tongue, savour; &c.

XLI Yet in every sensation the animall spirit doth reach upon the thing sensible: namely, in receiving, speculating, & laying up its species.

For the Animall spirit resident in the brain, what ever sensorie it perceives to be affected, conveys it selfe thither in a mo­ment to know what it is: and having per­ceived [Page 182] it, returns forth with, and carries back the image of that thing with it; to the center of its work-house, and there contemplates it, what it is, and of what sort: and afterward layes it up for future uses, hence the Ancients made three inward senses.

1 The common sense, or attention.

2 The Phantasie, or imagination.

3 The memory, or recordation. But these are not really distinct: but onely three di­stinct internall operations of the same spi­rit. Now that those inward senses are in brutes, it appears, 1 Because if they do not give heed, many things may and do u­sually slip by their ears, eyes, and nostrils. 2 Because they are endued with the facul­ty of imagining or judging. For doth not a dog barking at a stranger, distinguish betwixt those whom he knowes, and stran­gers? yea sometimes a dog or a horse, &c. starts also out of his sleep: which can­not be but by reason of some dream. And what is a dream but an imagination? 3 Because they remember also, for a dog that hath been once beaten with a cudgell, fears the like at the sight of every staffe, or ge­sture, &c. And therefore it is certain, that [Page 183] every living creature, even flies and worms, do imagine. But of the inward senses, more at large, and more distinctly in the Chapter following.

XLII The effect of sensation is pleasure, or grief.

Pleasure, if the sense be affected gently and easily with a thing agreeable thereto, with titillation; griefe, if with a thing that is contrary to it, or suddenly with hurt to the Organ.

XLIII And that the Animall spirit al­wayes occupied in the actions of sense, may som­times rest, and be refresbed, sleep was given to a living creature; which is a gathering toge­ther of the animall spirits to the center of the brain, and a stopping of the Organs in the mean time, with the vapours ascending out of the ventricle.

Hence it appears. 1 Why sleep most usu­ally comes upon a man after meat? or else after wearinesse, when the members being chafed do exhale vapours? 2 Why carefull thoughts disturb sleep? that is, because that when the spirit is stirred to and fro, it cannot be gathered together, and sit still. 3 What it is to watch, and how it is done? namely, when the spirit being strengthened [Page 184] in it selfe, scatters the little cloud of vapours already attenuated, and betakes it selfe to its Organs. 4 Why too much watching is hurtfull? because the sprits are too much wearied, weakened, consumed, &c.

Thus much of the Senses in general, som­thing is to be said also of every one in par­ticular.

XLIV The touch hath for its instru­ment the nervous skin: as also all the nervous, and membr anaceous parts of the body.

Therefore haires, nailes, bones, do not feel, &c. though you cut or burn them: because they have no nerves running through them. Yet they feel in that part, where they adjoyn to the flesh, because they have a nervie substance for their gluten. Hence the pain under the nailes, and membranes of the bones, is most acute. Now being that the skin of the body is most glutinous, and altogether nervie, lest it should put the living creature to continuall pain and trou­ble, by being too sensitive, it is encom­passed with a thin skin, called in Latine, Cuticula (which we see come of somtimes in members that are scorched and bruised) and void of sense, to restraine the violence of the sense.

[Page 185] XLV The taste hath the tongue for its Organ, a porous member, and alwayes moist, that so dry things also that touch it, may m [...]lt and give forth a savour, which penetrating the tongue by the nerves placed at the roots thereof, is by and by communicated to the brain.

When the tongue is dry (as in great thirst) the taste perceives nothing; and therefore God hath in his wise counsell provided, that in every perfect living crea­ture, the vapours exhaling out of the ven­tricle, should be gathered together into spittle within the concavity of the mouth, and should water the tongue perpetually: for which purpose the porositie of the tongue serves very wel. Yet there were added over and above two little kernels, called Tonsillae, spongious too, alwayes preserving spittle for the use of the tongue.

XLVI The nostrils are the Organs of smelling, and that cribrous bone placed over them; by which as through a sponge, the smel comming from things may enter the brain.

Therefore when the Catarrhe flowes and fils the nostrils, smelling is hindred. This is the most open way to the brain, and therefore most powerfull to affect the ani­mall spirit, either immediately pleasing, or [Page 186] recreating or strengthning it, or molesting and suffocating it. For hence it is, that grosse, fuliginous, impure vapours kill: but sharp smells raise a man, even out of a deep swoone.

XLVII. Hearing hath the ear for its Organ; which containes the hole to the brain, together with a gristly border winding about like the shell of a snaile, adjoyned without to receive the motion of the aire when in is stricken, and turne it inward: but within at the center of the windings is a little drum, with a little bit of flesh standing by it, like a hammer; which being beaten with the aire that enters, beats the drum also, which the spirit perceiving, judges of the greatnesse or smalnesse, nearnesse or distance of the thing beaten with the aire: and by multiplied experience, knows what it is that moves the aire, and of what sort.

This wonderful Organ is easily corrupted within and without. Within, if the passages be stopped with flegme: & much more if the hammer or the drum be hurt with rotten­nesse. But without, if the ear, (that is that gristly border) be cut off: for then the sound slips by the ear, or being received in ordi­nately, makes only an inordinate noise. To help which the Creator gave living crea­tures two ears apiece.

[Page 187] Now it appeares hence, 1 Why too sharpe or too dull sounds offend, the temperate please us? because they agree better with our spirit.

2. Why a sound penetrates obliquely also? because the aire moved, moves that which is next it round about by the motion of diffusion.

3. Why a sound spread round about, failes by little and little? because it is just as when the water of a poole is moved with a stone fal­ling into it. Excepting that the water qui­vers a good while in that whole circle: but the circle of the rain moved, passeth away together and at once: for the sound of a bell, doth not sticke in the aire, but is wheeled about in the sounding bell.

4. Why when one hears all hear the same? because a sound is a real commotion of the aire, which arrives at the ears of all those that are within that circle.

5. What the Echo is? namely a sound re­flected from hollow places: after the same manner as the circulations of the water made in a vessel, after they have been at the sides, returne again toward the center.

XLVIII. The sight hath the eye for its Organ; which is nothing else but a living [Page 188] looking glasse, receiving into it self the images of such things as present themselves, and trans­mitting them to the brain to be judged of.

The fabrick of the eyes is admirable. For beneath the fore-head of every living crea­ture, God hath hollowed out in the skull two windows, into which the outmost mem­brane of the brain, sends two things like bags, filled with the humorus that come from the braine. In the midst of which there is a pipe woven together of an opacous thin membrane, yet full of a most pure chrystal­line humour: they call it the apple of the eye, in which vision is properly made, this is en­compassed with a net-work, full of a watery or glassie humour: And last of all, that membrane which the common sort call the white of the eye; but Philosophers (because it is hard and polished over like a horne) call cornea, and this is transparent over against the apple and the net-work, elsewhere it re­taines its whitnesse. Now under the root of the apple lies the optick nerve, by which the image of the thing perceived, passeth straight to the center of the braine,

XLIX. No vision is without the ministe­ry of light; for that reflecting from things and coloured with their aspect diffuseth it self every [Page 189] way, and wheresoever it falls upon a glasse, it impresseth the image of the said things.

Whence it appeares: 1. Why only things that are coloured are seen? because the light must of necessity rebound to the eye, but that which hath no colour is transparent as the aire, &c.

2. Why those things that are to be seen must of necessity be enlightned? because sight is the resiliencie of the light from the object to the eye.

3. Why the eye placed in the shade or in the dark sees the stronger? because it receives the light reflected without any impediment. For if the eye it self be enlightned also the light reflected from it, meets with the other light (coming from things) and so there is a col­lision and a dissipation of them both.

4. VVhy we see nothing, if there be any thing betwixt the eye and the object? because the re­flexion of the light is not made but in a right line.

5. VVhy some living creatures see best in a strong light, others in an obsure light? because the lucidity of the animal spirit is diverslly proportionated. So Spiders and Flies see the smallest things, which passe our sight,; (and much more the sight of an horse or an [Page 190] elephant, &c.) because there are more sub­tile spirits in a more subtile body.

6. VVhy whitenesse disgregates the sight, and if it be overmuch, dissipates and corrupts it? because it is the very light it self reflecting, whose nature is to penetrate, attenuate, part asunder and diffuse the object. For to that end it was sent into the world.

L. Viston is three-fold, streight, reflected, and refracted

Right or direct vision is that whereby the light is seen, suppose the Sun or fire: For here the light offers it self to the eye by a single line.

Reflected is, that whereby other things are seen in a free aire: for there the light re­flected from things, comes to the eye by a second line (for by the first line the light falls upon the object, by the second from thence upon the eye.)

Refracted is that whereby things are seen through a double medium, and so by refra­cted lines: as when an oare or pole seems broken in the water. Also when a piece of mony in the bottome of a vessel full of water, seemes bigger and nearer the superfi­cies, so that one may go back and see it.

Of the motive faculty.

LI. Motion was given to a living creature.

1. To seek his food.

2. For those actions to which every one is de­stinated.

3. To preserve the vigour of life.

For a living creature being of a more tender constitution then a plant, would more easily putrifie and perish, if it were not quickned by most frequent motion. Therefore the Creator hath most wisely provided for our good, that we cannot so much as take our meat without labour and motion.

LII. The moving principle is the animall spirit.

Therefore a body without life, though never so well furnished with Organs, moves not: and when the braine, the feat of the animall spirits is ill affected (for example either with giddinesse or a surfet) the members presently fall, or at least stumble and totter. And when the nerve of any member is stopped, it is presently deprived both of motion and sense; as may be seen in the palsie and apoplexie.

[Page 192] LIII. Now the animall spirit moves either it self only, or the vitall spirit with it: or lastly the members of the body also.

LIV. The animall spirit moves it self per­petually, sometimes more, sometime lesse: name­ly, running out and into the Organs of the sen­ses: or howsoever stirriug it self in its work­house.

For from this inward motion of it, are perpetual phantasies or imaginations even in sleep; which then we call dreams.

LV. It carries the vitall spirit along with it, when at the sense of something, either plea­sing or displeasing it conveyes it self to and fro through the body, taking that with it as it were to aide it; as it is in joy and sorrow; hope and feare; gratulation and repentance; and last of all in anger.

For joy is a motion, wherein the spirit poureth forth it self at the sense of a pleasant object, as though it would couple it self with the thing that it desireth. Thence that lively colour in the face of a joyful man from the vital spirit, flowing thither with a most pure portion of the blood. And this is the cause why moderate joy purifies the blood, and is helpful to prolong life. See Prov. 15. v. 13. & 17. v. 22.

[Page 193] Sorrow is a motion, whereby the vitall spirit at the sense of an object that displeas­eth it, runnes to its centre; the heart as it were feeling a hurtful thing, thence pale­nesse in the face of those that are affrighted, and stiffnesse of the skin and haires; hence also danger of death, if any one be often and greatly affected with sorrow: the like mo­tions are in hope and fear, joy and sorrow; that is, in the sense of good or bad, either pre­sent or past.

But anger, is a mixt motion, whereby the spirit for fear of injury flies to the center, and thence poures forth it self again as it were in revenge. Hence they that are angry, are first pale, and afterwards red, &c.

N. W. All these motions commonly cal­led affections, or passions of the minde, are com­mon to all living creatures: But according to more and lesse, for Sanguine creatures are merry; Melancholy, sad; Flegmatick, faint; Cholerick, furious, &c.

LVI. The said Animall spirit moves the members, but with the use of instruments; Tendons and Muscles, and the joynts of the bones.

The puppets wherewith Juglers (a plea­sant sight to children) shew playes, that [Page 194] they may turne themselves about, as though they were alive, must of necessity have: 1 Joynts of the members, that they may bow. 2 Nerves or strings with which drawne to and fro they are bowed. 3 Some living strength which may draw the nerves forward and backward; which the neuro­spasta that is hid under the covering supplies. Just so to the motion of a living creature, there are requisite: 1 Joynts or knuckles of bones. For bones were given to a living creature, that he might stand upright: But that he might bend also, his bones were not given him continued, but divided with joynts of limbs.

2. Certain ligaments fastned about the bones, wherewith attraction and relaxati­on might be made; therefore certaine ten­dons were given them as it were cords, be­ing of a nervy and half gristly substance, which growing out of the head of one bone, and running along the side of another bone, grow to the lower head thereof; and when the tendon is drawne, the following bone is drawne, so as to bend it self. Now it is to be noted, that these tendons about the joynts of the bones are bare on both sides; but about the middle of them they [Page 195] are extended into a kinde of a membrance­ous purse stuffed up with flesh: Which flesh or fleshy purse they call a muscle, of which every member hath many: not only least that the tendons when they are drawne should depart out of their place; or the bones or tendons be hurt with oft rubbing against one another; or for the shape of a living creature only (for what a body would that be which consisted of meer bones, veins, nerves, and tendons? a Sceleton) but be­cause there can be no motion at all without muscles: as it shall forthwith appear.

3. The neurospasta or invisible mover, is the animal sqirit; which as it can at the pleasure of the phantasie, convey it self in­to the belly of this or that muscle, so it stretches or dilates it as it vvere a paire of bellowes, and drawes in that vvhich is op­posite, from whence nothing can follow but the bending of that member.

Thence it appears: 1. That the animall spirit can move nothing without an Organ: For why doth no man bend his knees before? because there wants a knuckle above. Why doth no man move his ear? because that member wants muscles, &c.

2. It appeares also, That by how many [Page 196] the more muscles are given to any member, by so much the nimbler it is unto motion: by how much the bigger, so much the stronger; For example, in the hands and feet, that they might be sufficiently able to undergo the va­riety of labours and going. It appeares also why they that are musculy or brawnie, are strong, but those that are thin, are weak?

3. It appeares also that the animal spirit is most busie in motion, running to and fro at the command of the phantasie, most spee­dily through the nerves and arteries.

4. That the motion of a living creature is compounded of an agitative, expansive and contractive, impulsive and continua­tive motion. For the animal spirit coveys it self at the pleasure of the phantasie, into this or that muscle: and the muscle giving place to the spirit flowing in, stretcheth forth it self: then when the muscle is stretched forth in breadth, the length of it must be contracted of necessity: and the tendon followes the muscle contracting it self, and drawes with it the head of the next bone by the motion of continuity; all with inex­plicable quicknesse.

5. It appears also that this local motion (either of the whole living creature, or of [Page 197] some member) is made about something immoveable with various enforcings.

6. And because it is with enforcing, it cannot be without wearinesse.

7. And because it is vvith vvearinesse, there is sometimes needs of rest; vvhich is given in three kinds. 1 Standing. 2 Sitting. 3. Lying. Standing is a resting of the feet, but with an inclination of the body to mo­tion: therefore it is done by libration. Sitting is rest in the middest of the body: whereby the other parts are the more easily preserved in Aequilibrio. Lying is a total rest. That is, a prostrating of the body all along: But as too much motion brings wearinesse, so too much rest causeth tediousnesse: be­cause the spirit loves to stir it self. And the same position of the members a long while together by rest, is alike troublesome: both for that the lower members are pressed with the vveight of the upper, and also for that the spirit desires to move it self any way. Hence it is in that vve turne us oft in our sleep.

Of the enuntiative faculty.

That a living creature might give know­ledge [Page 198] of it self by a voice, the animal spirit doth that, at the direction of the phantasie: but it hath these Organs, the Lungs, the rough Arterie, and the Mouth.

LVII. To every living creature (fishes excepted) there was given lungs, to coole the heart, with a gristly pipe called the rough arte­terie. Which notwithstanding serves withall to send forth a voice: because that in the upper part of it, it hath the forme of a pipe, wherewith the aire being stricken may be divided and sent sounding forth.

LVIII. And that the voice might be both raised, and let fall, that pipe is composed of gristly rings; the lowest of which, if it oppose it self to the aire as it passeth by, there is a deep repercussion, that is a grave voice; but if the highest, there is an high repercussion, that is a shrill voice, every one may make triall of that in himself.

LIX. And that the sound may be articu­late, (as in speech and the singing of some birds) that the tongue, beating the sound too and fro, also the lips, the teeth and nostrils, and the throat performe.

Of the defensive faculty.

LX. The animall spirit if it perceive any hostile thing approach unto it, hath presently re­course to its weapons, whereby either to defend it self (setting up its haires, bristles, scales, prickles) or to offend and hurt its enemies (u­sing its hornes, nailes, wings, beak, hands, &c.)

Which by vertue of what strength it is done, may already be known out of what hath been said before.

Of the generative faculty.

Seeing that living creatures as well as plants, are mortal entities: they must of necessitie be multiplied, for the conservati­on of their species; touching which marke the Axiomes following.

LXI. Because that the generation of li­ving creatures, by reason of the multitude and tendernesse of their members, could not com­modiously be performed in the bowels of the earth: they had a different sex given them. And it was ordained that the new living creature should be formed in the very body of the living crea­ture it self.

[Page 200] As the sun by its heat doth beget plants in the wombe of the earth, so it may also those living things, whose formation is fini­shed with in some few dayes, as wormes, mice, and diverse insects, (which is done ei­ther by the seed of the same living creatures falling into an apt matter scattered, or by the spirit of the universe, falling into an apt matter. But more perfect living creatures, which consist of many and so­lide members, and want much time for their formation (as a man, an horse, an elephant) it cannot beget. For being that the Sun can­not stay so long in the same coast of hea­ven, the young one would be spoiled before it could come to perfection. I herefore the most wise Creatour of things, appointed the place of formation to be, not in the earth, but in the living creature it self; having formed two sexes, that one might do the part of the plant bearing the seed, the other of the earth, cherishing, and as it were hatching the seed. This alone and none other is the end of different sexes in all living creatures. Wo be to the rashnesse and madness of men, which abuse them! as no beast doth. The members, whereby the sexes differ, are the same in number, site and form, and differ in nothing [Page 201] almost unless it be in regard of exterius and interius: to wit the greater force of heat in the male thrusting the genitals outward, but in the female by reason of the weaker heat the said members conteining themselves within: which Anatomists know.

LXII The spirit is the directour of all ge­neration, like as in plants; which being heat­ed in the seed, first formes it selfe a place of abode, that is the brains and head: and thence making excursions, formes the rest of the members by little and little, and gently: and again retiring to its seat, rests and operates by turns: whence the original of waking and fleeping.

Therefore the formation of a living creature doth not begin from the heart, as Aristotle thought, but from the head, for the head is as it were the whole living creature; the rest of the body is nothing but a structure of organs for divers opera­tions. And that appears plain, for some living creatures (as fishes) have no heart, but none are without a head and brains.

Of the kinds of living creatures.

Thus much of a living creature in gene­rall; the kinds follow.

LXIII A living creature according to the difference of its motion is 1 Reptile. 2 Gressile. 3 Natatile. 4 Volatile.

[Page 202]LXIV Reptile, or a creeping thing is a li­ving creature with a long body, wanting feet, yet compunded of joynts (or gristly rings) by the contraction and extension of which it windes up and reacheth out it selfe: as are wormes and serpents.

LXV Gressile is, that which hath feet (two or more) and goeth; as a lizard, a mouse, a dog, &c.

LXVI Natatile is, that which passeth through the water by the help of finnes: it is called a fish: amongst which crabs also, and divers sea-monsters are reckoned.

LXVII Volatile is, that which moves it selfe through the air, by the shaking of its wings; and is called a bird.

The lightnesse of birds to flie, is from their plumosity. For every plume or fea­ther, not only in the stalk, but through all its parts, and particles of its parts, is hollow and full of spirit and vapour. And for this cause no birds pisse: because all their moi­sture perpetually evaporates into feathers. It is impossible therefore for a man to flie, though he fit himselfe with wings, because he wants feathers to raise him: and those which he takes to him, are dead, and void of heat and spirit.

[Page 203]LXVIII Small living things are by a speciall name called insects; as flies, wormes, &c.

They are called insects, from the incisi­ons whereby their bodies are cut off round as it were. These may be divided after the same manner. For wormes are Reptile, Lice, Fleas, Punies, Spiders, &c. Gressile, the water-spider, and the horse-leech, &c. Na­tatile, Flies and Gnats, &c. Volatile, and all those with infinite differences, so that here also there is not wanting a most clear glasse of the admirable wisdome of the Creatour; and a schoole to man, to learn virtues, and forget vices (of both which there are an expresse image in living creatures, which the Scripture oft incul­cates.)

An Apendix.
Of the tenacious inherencie of the animall spirits in its matter.

WE shewed toward the end of the ninth Chap, how fast the naturall and vitall spirit inhereth in its matter: we are now to give notice of the like in the animall spi­rit, how firmly it also abideth in its mat­ter, that is the bloud, the understanding of which thing, will also adde much light to [Page 204] those places of Scripture, where it is said that the soule of every living creature is in the bloud thereof; yea, that the bloud of all flesh, is the life thereof, as Gen. 9. v. 4. Levit. 17. v. 11. and 14. Deut. 12. v. 23.) And to cer­tain secrets of nature, which they are asto­nished at, who are ignorant of the man­ner and reason of them.

I First, then it is certain that the ani­mall, as well as the vitall spirit, may be bound into its seed with the cold, so as that for a time it cannot exercise its opera­tion. For as grains of corn kept all winter (either in a garner, or in the earth) do bud neverthelesse: so the eggs of fishes, frogs, pismires, beetles, scattered either up­on the earth or waters, do bring forth young the year following.

II In bodies already formed the same spirit, compelled sometimes by some force, forsakes the members, and ceaseth from all operation: yet conglobates it selfe to the center of the body, and coucheth so close, that for many dayes, moneths, years, it lies as it were asleep, yet at length it awakens again, and diffuseth it self through the mem­bers, and proceeds to execute vitall opera­tions as it did before. We find it so to [Page 205] be in Flies, Spiders, Frogs, Swal­lowes, &c. which in winter lie as though they were dead in the chinks of wals, or chaps of the earth, or under the water, yet when the Spring comes in, they are a­live again So flies choaked in water, come to life again in warm cinders: like as it is certain, that men strangled have been brought to life again after some hours, And besides there is an example common­ly known of a boy killed with cold, and found four dayes after, and raised again with foments. Trances continued for some dayes are ordinarily known hence: some ready to be buried, as though they had been dead indeed, yea, and buried too, yet have lived again▪ Some Geographers have written, how that in the farthest parts of Moscovia, men are frozen every year with extream cold, and yet live again like swallows: which notwithstanding as a thing uncertain, we leave to its place.

III The third and the most strange is this, that the spirit flowes out with the bloud that is shed, and yet gives not over to maintain its consent with the spirit re­maining within the body: (whither the greater part thereof remain or only the re­licks:) [Page 206] which is most evidently gathered from divers sympathies and antipathies, I will illustrate it with five examples.

1 Whence is it; I pray you that an oxe quakes, and is madded, and runs away at the presence of the butcher? is it not because he smels the garments, the hand, the very breath of the butcher stained with the bloud and spirit of cattle of his own kind? which is also most clear from the irreconcilable antipathy, which is found to be betwixt dogs, and dog-killers.

2 Whence is it that the body of a slain man bleeds at the presence of the murderer, and that after some dayes, or months, yea, and years? (For it is manifest by a thousand trialls that it is so: and at Itzenhow in Denmark, Simeon Gulartius relates that the hand of a dead man cut off, and hung up, and dried in prison, discovered the murderer full ten years after by bleeding, as a thing confirm­ed by great witnesses, and those of the Kings Counsell) and certainly we are not to flie to miracles where nature it selfe by constant observation shewes her lawes. It is very likely that the spirit of the man ready to be slain, provoked with the injury when it is shed forth with the bloud, pouring out it [Page 207] selfe as it were in revenge, leaps upon the murderer: and that after the same sort as we see a dog, a wild beast, or oxe, when he is killed, run furiously upon him that stri­keth him. For if the spirit do so yet abi­ding in the body, why not parted from it? Therefore it is to be supposed that it leaps upon the murderer, and seises on him. Whence it comes to passe, that when he comes near the body (especially if he be commanded to touch it, or look upon it) look how much spirit is left in the body, it hasteth to meet with its spirit, with its cha­riot the bloud, namely by sympathie. Hence that Antipathie which more subtle natures find in themselves against murderers though unknown. For they tremble at the very pre­sence of murderers, and nauseat if they do but eat or drink with them, &c.

3. The cunning of a most excellent Chi­rurgeon in Italy is [well] known, who helpt one that had lost his nose, carving him another out of his arme, cut and bound to his face for the space of a moneth: and the ridiculous chance [that happened there­upon] a little after is also known. A certain Noble man having also had his nose cut off in a duell, desired his help; but being deli­cate [Page 208] and not willing to have his arme cut, hired a poor countrey fellow, who suffered himselfe to be bound to him, and his arme to be made use of to repair his nose. The cure succeeded: but when as about some six years after, (or thereabouts) the country man died, the Noble mans nose rotted too, and fell off. What could be the cause of it, I pray you, but that the spirit, and that lo­cally separated, doth maintain its spirituall unity? Therefore when the spirit went out of the countrey mans carcasse, as it rotted, part of it also went out that the Noble mans nose, and his nose (by reason of the Noble mans spirit, succeeded not [into the place of it] as being into the lump of anothers [flesh]) rotted also, and fell off.

4 It is accounted amongst the secrets of nature, that if friends about to part, drink part one of anothers bloud, (and so addes a part of his spirit to his own) it will come to passe, that when one is sick, or ill at ease, though very far asunder, the other also will find himselfe sad: which if it be true, (as it is most likely) the reason is easie to be known.

5 The Magneticall Medicine is very fa­mous amongst Authours: with which they [Page 209] do not cure the wound it selfe, but the in­strument wherewith he wound was given, or the garment, wood, or earth besprink­led with the bloud of the wound, is onely anointed: and the wound closes and heals kindly. Some deny that this is done natu­rally, who do not sufficiently consider the secret strength of nature. Yet examples shew that this kind of cure, with an oint­ment made with most naturall things, (yea with nothing but the grease of the axel­tree, scraped off from a cart) hath certain successe, without using any superstition. Wherefore it is credible, that the spirit poured out of the body with the bloud that is shed, adheres partly in the bloud, partly to the instrument it self: (for it cannot abide without matter) & being forced thence with the fat that is applied returnes to its whole, and supplies that, and hereto perhaps that observation appertains concerning the ve­nom of a snake, viper, or scorpion conveyed into a man with a bite. For if the same beast, or but the bloud or fat thereof, be forthwith applied to the wound, it sucks out the venom again, because it returns to its own connaturall. More of this kind might be observed by approved experiments.

[Page 210] 6 Last of all, it is not unworthy of our observation, that the animall spirit doth form living creatures of another kind, ra­ther then quite forsake the putrifying mat­ter: namely, wormes, and such like. Now it is certain by experience, that of living creatures that are dead, and putrified those living creatures are especially bred on which they were wont to feed when they were a­live. For example, of the flesh of storks, serpents are bred, of hens spiders, of ducks frogs, &c. which that it will so come to passe, if they be buried in dung, John Pop­pus a distiller of Coburg, hath taught after others. It appears then that the animall spirit is every where, and that very diligent­ly busied, about the animating of bodies.

CHAP. XI.

Of Man.

I A Man is a living creature, endued with an immortall soule.

For the Creatour inspired a soul into him, out of himselfe, Gen. [...]. v. 7. which soul is called also the mind and reason, in vvhich the image of God shineth.

[Page 211] II Therefore he is compounded of three things, a body, a spirit, and a soule.

So the Apostle testifies. 1 Thes. 5. 13. Let your whole spirit, and soul, and body be kept blamelesse. And so 1 Cor: 14. vers. 14. He distinguisheth betwixt the spirit and the minde. And indeed so it is: vve have a body com­pounded of the Elements as vvell as bruits; vve have a spirit from the spirit of the world, as vvell as they: but the soule or minde is from God. The first vve bear about us mortall: the second dissipable: but the last enduring ever without the body; as we are assured by faith. Therefore when thou seest a man, think that thou seest a King, royally cloathed, and sitting in his royall throne. For the minde is a King, his robe is the spirit, his throne the body.

III The body is the Organ and habitation of the spirit: but the spirit is the habitation and mansion of the soul.

For as the spirit dwels in the body, and guides it, as the Pilot doth the ship; so the soul dwels in the spirit, and rules it. And as body without a spirit, neither moves it [...]f, nor hath any sense of any thing (as it to be seen in a dead carcasse:) so the spirit vvithout the minde, hath no reason, nor [Page 212] understands any thing; as we see in bruit beasts. Therefore the soul useth the spirit for its chariot and instrument; the spirit, the bo­dy; and the body, the foresaid instruments.

IV As the spirit is affected by the body; so is the minde by the spirit.

For as vvhen the body is diseased, the spirit is presently sad, or hindred from its action: so vvhen the spirit is ill disposed, the minde cannot performe its functions dextrously: as vve may see in drunken, me­lancholie, mad-men, &c. Hence it is, that the gifts of the minde follow the tempera­ture of the body; that one is more ingeni­ous, courteous, chast, courageous, &c, then another. Hence that fight within us, which the Scripture so oft mentions, and we our selves feel. For the body and the soul, be­ing that they are extreams (the one earthly, the other heavenly; the one bruit, the other rational; the one mortall, the other immortall; are alway contrary to one another in their inclinations. Now the spi­rit which is placed betwixt them, ought in­deed to obey the superiour part, and keep the lower part in order as its beck. Yet ne­verthelesse it comes oft so to passe, that is carried away of the flesh, and becomes brutish.

[Page 213] V. Such a body was given to man as might fitly serve all the uses of his reasonable soule, And therefore: 1 Furnished with many Or­gans. 2 Erect. 3 Naked and unarmed, that it might be free of it self, and yet might be cloathed and armed any way as occasion re­quired.

For the hand, the instrument of instru­ments, the most painful doer of all works, vvas given to man only. He only hath ob­teined an erect stature, least he should live unmindful of his countrey, Heaven. Again, he only was made naked and unarmed; but both by the singular favours of God. For living creatures whilest they always bear a­bout them their garment, (haires, feathers, shels) and their armes (sharp prickles, horns) what do they bear about them but burdens, and hindrances of divers actions? The liberty granted to man, and industry in providing, fitting and laying up all things for his use and pleasure, is something more divine.

VI. A more copious and pure spirit was gi­ven to man, and therefore his inward operations are more excellent, namely a quicker attention, a stronger imagination, a surer memory, more vehement affections.

[Page 214] The first appears from the braine, which is given in greater plenty to man then to a­ny living creature, (considering the pro­portion of every ones body.) For all that round head, and of so great capacity, is fil­led up vvith brain; to what end? but that the spirit might have a more spacious vvork­house and palace. The rest are known by ex­perience as followeth.

VII Attention is a considerate receiving of the objects, brought into the sensorie instru­ments.

We said in the former Chapter, that it is commonly called the common sense. This vvas given to man so much the quicker, as it is destinated to more objects, and more distinctly to be perceived.

VIII Imagination, is the moving of things perceived by the sense within, and an efformation of the like.

For the image of the thing seen, heard, or touched with attention; presently gets into the brain, which the spirit by contem­plation judges of, what it is, and how it differs from this or that thing? therefore it may well be called (in this sense) the judgment. This imagination is stronger in a man, then in any living creature: so that [Page 215] it feignes new formes of things, namely by dividing or variously compounding things conceived. And this is done with such quick­nesse, that upon every occasion we imagine any thing to our selves, as vve find dream­ing and waking: and by how much the pu­rer spirit any one hath, he is so much the more prompt to think or imagine; but dul­nesse proceeds from a grosse spirit.

Observe this also: That the animal spirit vvhen it speculates forward, and drawes new images of things from the senses, is said to learne, vvhen backward, resuming ima­ges from the memory, it is said to remember: When it is moved too and fro vvithin it self it is said to feigne somewhat. Note also, that from the evidence of sensation growes the degree of knowledge, for if the sense per­ceive any thing a farre off, or weakly and obscurely, it is a generall conception: If nea­rer, distinctly, and perspicuously, it is a particular conception: for example, when I see something move a great vvay off, I ga­ther it to be a living creature: vvhen I come near, I know it to be a man, and at length this or that man, &c.

IX. Memory (remembrance) is the ima­gination of a thing past, arising from the sense [Page 216] of a thing present, by reason of some like­nesse.

For vve do not remember any thing o­therwise, then by a like object: For ex­ample, if I see a man, that resembles my father in his face, presently the memory of my father comes into my minde. So by oc­casion of divers accidents, as place, time, figure, colour, found, &c. divers things may come to minde, where the like vvas seen, heard, &c. vvhich occasion some­times is so slight and suddain, that it can scarce be marked, for what is quicker then the spirit?

N. Now it may be demanded: seeing that the animal spirit moveth it self so vari­ously in the brain, yea, and other nevv spirit alwayes succeeding by nutrition; how is it that the images of things do not perish, but readily offer themselves to our remem­brance? Answ: Look down from a bridge into the vvater gently gliding, you shall see your face unvaried though the vvater passe away. And vvhen you see any thing tossed vvith the vvind in a free aire, the winde doth not carry away the image of the thing from thine eye: What is the cause? But that the impression of the image is not in the [Page 217] water, nor in the aire: but in the eye, from the light reflected indeed from the water and penetrating the aire. So then in like manner, an inward impression is not really made in the brain, but by a certaine re­splendency in the spirit: Which resplen­dency may be kindled again by any like ob­ject. Otherwise if images vvere really im­printed in the brain, we could not see any thing otherwise in our sleep, then it had once imprinted it self in the brain being seen. But being that they are variously changed, it appears that notions are made not by re­all impressions, but by the bare motion of the spirit, and the imagination of like by like.

X An affection is a motion of the minde, com [...]ng from imaginations desiring good, and shunning evill.

There are more affections and more ve­hement in a man. For bruits scarce know shame, envy and jealousie, and are not so violently hurried into fury and despaire, or again into excessive joyfulnesse; thence laughter and weeping still belong to man only.

XI The minde of man is immediately from God.

[Page 218] For the Scripture saith, That it was inspi­red by God, Gen. 2. v. 7. and that after the death of the body it returnes to God; that gave it, Eccles. 2. v. 7. For it returnes to be judged for those things which it did in the body, whether good or evill: 2 C [...]r. 5. v. 10. But we are not to thinke that the soul is inspired out of the essence of God, as though it were any part of the deity: (For God is not di­visible into parts, neither can he enter into one essence with the creature.) And Moses vvords sound thus: And God breathed into the face of Adam the breath of life, and man be­came a living soule. See he doth not say that that breath (or inspiration) became a living soule, but man became a living soul) Nor yet are we to think, that the soul was cre­ated out of nothing, as though it were a new entitie; but only that a new perfection is put into the animall spirit in a man: so that it becomes one degree superiour, to the soul of a beast, that appears out of Zach. 1 [...]. v. 1. Where God testifies that he formes the spirit of man in the midst of him. Behold, he forms, and not creates it! It is the same vvord ( [...] Jatzar) vvhich is used of the body also; Gen. 2. v. 7. As therefore the body is form­ed of the prae-existent matter, so is the soul [Page 219] of the prae-existent spirit of the vvorld. Aud by cousequent even as the earth, vvater, air, and skie, are all one matter of the world, differing only in the degree of their densi­ty: so the naturall, vitall, animall, and this mentall spirit, are all one spirit of the world, differing only in the degree of their purity and perfection. Therefore it is credible, that the divine inspiration conferred no more upon man, but this, that he 1 refined the inmost part of his spirit, that in sub­tility of actions he might come nearest to God of all visible creatures. 2 Fixed it, that it might subsist both in the body and out of the body. Therefore the Scripture makes no other difference betwixt the spi­rit of a man and of a beast, then that the one ascends upwards, the other goes downwards, (that is the one flees out of the matter, the other slides back into the matter) Eccles. 3. v. 21. Hence also that question, Whether the soul be propagated by generation? may be determined. The root of the soul which is the vitall and animall spirit, is certainly by generation: but the formation thereof (that the inmost parts thereof should be­come the mentall spirit, or the minde) God attributes to himself, Zach. 12. 1. Yet not [Page 220] concurring extraordinarily, or miraculously, but because he hath ordained that it shall be so in the nature of man. It appears also, why man is commonly said to consist of a body and a soule only? namely, because, the ra­tionall soule is of the spirit, and in the spirit. For as our body is made of a four-fold mat­ter, that is, of the four Elements: so our soule (to speak generally, and contradistin­guish it from the body) consists of a four­fold spirit, Naturall, Vitall, Animall, and Mentall.

XII There are three faculties of the mind of man, the Understanding, the Will, and the Conscience.

These answer to the three functions of the animall spirit, or to the inward senses; out of which also they result. For we have said, that as the spirit useth the body for its Organ, so the soule useth the spirit. Therefore the three inward Senses, Atten­tion, Judgement, and Memory, are instru­ments by which the soule useth the Under­standing, Wil [...], and Conscience. For by dili­gent attention it begets understanding of things: by imagination or judging, choise, that is, to will or nill: by remembrance, conscience.

[Page 221] XIII The understanding is a faculty of the reasonable soule, gathering things unknown out of things known, and out of things uncer­tain compared together, drawing things certain, by reasoning.

XIV To reason is to enquire the reasons and causes why any thing is, or is not, by think­ing thereon.

For the mind or reason doth from the experiments of the senses gathered toge­ther, first form to it selfe certain generall notions: as, when it seeth that the fire scorch­eth all things, it formes to it selfe this rule as it were: All fire burneth, &c. Such kind of experimentall notions they call princi­ples, from which the understanding, as oc­casion is offered, frames discourse. For ex­ample, if gold melt with fire, then it is hot also, and burns when it is melted. Whence follows this conclusion: therefore if the Workman pour gold into his hand, he is burnt therewith. See here is understanding, and that of a thing never seen! to which a bruite cannot attain. For they do not rea­son but stay simply upon experiments. As if a dog be beaten with a staffe, he runs a­way afterward at the sight of a staffe, be­cause his late suffering comes into his me­mory: [Page 222] but that he should reason, (for ex­ample, a staffe is hard; and pain was cau­sed me with a staffe: therefore every hard thing struck against the body causeth pain:) this he cannot do, therefore intelligere, to understand, is inter legere, that is, amongst many things to chuse and determine what is truly, and what is not.

XV When ratiocination doth cohere with it selfe every way, it begets verity: if it gape any where, errour.

XVI Promptnesse of reasoning is called In­genuity; solidity, Judgement; defect, Dul­nesse

For he is Ingenious, who perceives and discourseth readily: he Judicious that with a certain naturall celerity giveth heed whether the reasoning cohere sufficiently every way. He is dull that hath neither of them. The two first are from the temperature of bloud and melancholy; the last comes from abundance of flegme. For melancho­ly (understand not grosse and full of dregs, but pure) tempered with much bloud, giveth a nimble wit; but moistned with lesse, a piercing and constant judgement: which is made plaine by this similitude. A glasse receiving and rendring shapes excel­lently, [Page 223] is compounded of three exceedings: exceeding hardnesse, exceeding smooth­nesse, exceeding blacknesse: for the smooth­nesse receives shapes: hardnesse reteins them: the blacknesse underneath clears them. (Hence the best sort of glasses are of steel, those of silver worse, and of glasse better: by reason of their greater smooth­nesse and hardnesse under which some black thing is put, or cast, that it may ad­here immediately: For instance, lead. If it could be iron or steel, it is certain, that the images would be the brighter for blackness.) So the animall spirits, receiving agility from pure bloud, strength and constancy from Melancholy, make men ingenious: and when the prevailing melancholy clarifies the ima­gination; Judicious, too much flegme over­flowing both, makes men stupid. Yellow choler conferreth nothing but mobility to the affections: whence it is not without cause, called the whetstone of wits.

XVII The understanding begins with u­niversals, but ends in singulars.

We have observed the same touching the senses, upon the eighth Aphorisme. For there is a like reason for both, in as much as the intellect considering any object, first [Page 224] knows that it is something; and afterwards enquires by discoursing what it is, and how it differs from other things, and that al­wayes more and more subtilely. For uni­versals are confused, singulars distinct. There­fore the understanding of God is most perfect, because he knowes all singularities, by most speciall differences: Therefore he alone truly knoweth all things. But a man by how many the more particulars he knows, and sees how they depend upon their generals, by so much the wiser he is. Therefore Aristotle said not rightly, That sense is of singulars, but understanding of u­niversals.

XVIII The will is a faculty of the rea­sonable soul, inclining it to good fore-known, and turning it away from evill fore-seen.

For the soule works, that whereunto the will enclines; and the will enclines, whither the understanding leads it. It fol­lows this for its guides every where: and erres not unlesse it erre. As, when a Chri­stian chuseth drunkennesse rather then so­briety, (though he be taught otherwise) he doth it, because the intellect deceived by the sense, judgeth it better to please the palate, then to be tormented with [Page 225] thirst, (though perverse.) Therefore we must have a speciall care, least the intellect should erre, or be carried away with the inferiour appetite. It appears also from thence, that if all men understood alike, they would also will and nill alike: but the diversity of wils, argues a diversity of understanding.

XIX If the will prudently follow things that are truly good, and prudently avoid things that are truly bad, it begets virtue; if it do the contrary, vice.

For virtue is nothing else, but a prudent, and constant, and ardent shunning of evill, and embracing of good: vice, on the con­trary, is nothing but a neglecting of good, and embracing of evill.

XX The conscience of man, is an intelle­ctuall memory of those things which reason dictates either to be done, or avoided; and what the will hath done or not done accord­ing to this rule; and what God hath denoun­ced to those that doe them, or doe them not.

Therefore the function of it in the soule is three-fold: to warn, testifie, and judge of all things that are done, or to be done See by the Wisdome of God an inward. [Page 226] Monitor, Witnesse, and Judge, and always standing by, given to man! woe be to him that neglects this Monitor, contemnes this Witnesse, throwes off the reverence of this Judge!

XXI It appears out of that which hath been said, that man is well termed [...], a little world. Because

1 He is compounded of the same that [...], or the great World is: matter, spirit, light.

2 He resembles the universe in the site of his members: for as that is divided into three parts, the Elementary, the Coelesti­all, and the Supercoelestiall: so a man hath three ventres or bellies; the lowest which serves for nutrition: the middle-most (or the breast) wherein is the work-house of life, and the fountain of heat: the high­est (or the head) in which the animall spi­rits, and in them reason, the image of God, inhabits.

3 There is an analogy betwixt the parts of the world, and the parts of the body. For example; Flesh represents the Earth; Bones the Stones; Bloud and other humours, Waters; Vapours, of which the body is full, the air; the vitall spirit, the Heaven, [Page 227] and Stars; the Haires, Plants; but the se­ven Planets are the seven vitall Members in our body: for the Heart is in the place of the Sun; the Brain, of the Moon; the Spleen, of Saturn; the Liver, of Jupiter; the Bag of Gall; Mars; the Reins; Venus; the Lungs, Mercury, &c. Lastly, certain crea­tures shew forth their virtues in certaine parts of the body. For example, some herbs cure the Lungs, some the Liver, &c. which shews a certain analogy of the Microcosme to the Macrocosme, though not well known to us.

XXII Also Man is not absurdly called [...], or the all; because;

1 He hath his body from the Elements; his spirit from Heaven, his mind from God: and so in himselfe alone he represents the visible and the invisible world.

2 Man is all, because he is apt to be all; that is, either most excellent, or very base. For if he give himselfe to earthly things, he becomes brutish, and falls back again to nothing: if to heavenly things, he is in a manner deified, and gets above all crea­tures.

CHAP. XII.

Of Angels.

WE joyn the treatise concerning An­gels with the Physicks; because they also are a part of the created World, and in the scale of creatures next to man; by whose nature, the nature of Angels is the easier to be explained. Therefore we will conclude it in some few Aphorismes.

I There are Angels.

Divine testimonies, and apparitions testi­fiè that: and also a three-fold reason. 1 Va­pours, concretes, plants, living creatures are mixt of water and spirit. Now there is matter without spirit (the pure Element;) therefore there is spirit also without matter. 2 As the matter of the world is divided in­to four kinds, (the four Elements) so we see already the spirit of the world to be distinguished into the naturall, vitall, ani­mall, and mentall spirit. Now the lowest degree is to be found alone (as in concretes.) Therefore the highest may be found alone, to wit, in the Angels. 3 Every creature is [Page 229] compounded of Entitie, and Nihility. (For they were nothing before the creation: but now they are something; because the Cre­tour hath bestowed on them of his Entitie, more or lesse by degrees. By how much the more entitie any thing hath, so much the further it is from nihility: and on the contrary.) Seeing then then that there is the first degree from nihility, (that is a Chaos, the rudiment of an Entitie:) without doubt there is the last also, which comes nearest to a pure Entitie. But man is not such: be­cause having matter admixt, he partakes much of nihility. Therefore of necessity there is a creature, with which, materiality being taken away, all other perfections remain. And that is an Angell.

II An Angell is an incorporeall man.

An Angell may be called a man, in the same sense that man himselfe is called an animall, and an animall, a plant; and a plant, a concrete, &c. (as we have set down in their definitions:) that is, by reason of the forme of the precedent included, with a new perfection only super-added. For a man is a rationall creature made after the Image of God, immortall: so is an Angel, but for more perfections sake free from a [Page 230] body. Therefore an Angel is nothing but a man without a body: A man is nothing but an Angel clothed with a body.

But that Angels are incorporous, appears 1 Because although they be present, they are not discerned neither by the sight, or any other sense. 2 Because they assume to themselves earthly, watery, aery, fiery, or mixt bodies, as need requires; and put them off again; which they could not do, if they had bodies of their own as we have. Yet ordinarily they appear in an humane forme, by reason of the likenesse of their natures, as we have said.

III Angels were created before all visi­ble things.

That was shewed in the Apendix of the first Chapter: you may see it again, if need be. And Moses words are clear: In the be­ginning God created the heaven and the earth: and the earth was void. See the earth was (in that first production) emptie and void! Therefore heaven was not void: then it was filled with its host, the Angels.

IV The Angels were created out of the Spi­rit of the world.

As Moses seems to comprehend the pro­duction of Angels under the name of Hea­ven, [Page 231] so also the universall Spirit. For he [...]oth not say, that this was created with the earth: but he pronounceth abruptly after the creation of the earth, that the Spirit of God moved it selfe upon the waters: intima­ting thus much that it was in being before. We conclude, therefore that the Angels were formed out of that Spirit; so that part of that spirit was left in the invisible heaven, and shaped into meer spirituall substances, [ Angels;] and part sent down into the materiall world below. After the same manner, as the fire was afterward partly left in the Skie, and fashioned into shining Globes: and partly sunk into the bowels of the earth, for the working of mi­nerals, and other uses. That which follows makes this opinion probable, (if not de­monstrable.)

1 Principles should not be multiplied without cause. Seeing therefore that the Scripture doth not say, that they were cre­ated out of nothing, nor yet names any other principle, why should we not be sa­tisfied with those principles that Moses hath set down?

2 Angels govern the bodies which they assume, like as our spirit inhabiting the [Page 232] matter doth: Therefore they are like to it.

3 There is in Angels a sense of things, as well as in our spirits. (For they see, hear, touch, &c. though they themselves be invisible, and intangible. Also they have a sense of pleasure and griefe: for as much as joyes are said to be prepared for the Angels, and fire for the divells, (into which wicked men are also to be cast.) Al­though therefore they perceive without Organs, yet we must needs hold that they are not unlike to our spirit which per­ceiveth by organs.

V The Angels were created perfect.

That is finished in the same moment, so that nothing is added to their essence by adventitious encrease. For being that they are immateriall, they are also free from the law of materiality: that is (when a thing tends to perfection) to be condensed, fixed, to encrease, and so to be augmented, and become solid by certain accessions.

VI Angels are not begotten.

Men, Animals and Plants, are generated, because the spirit included in the matter, diffuseth it selfe with the matter, and es­sayes to make new Entities. But an Angel [Page 233] being that it is without matter, and its essence cannot be dissipated, hath not whether to transfuse it selfe. Hence Christ saith, that in Heaven we shall be as the Angels, with­out generation, or desire of generation, Mat. 22. 30.

VII Angels die not.

The spirit of Animals and of Plants pe­risheth, because when the matter (that is, its chariot) is dissipated, it also is dissipa­ted. But an Angell having his essence com­pacted by it selfe, without matter, cannot be dissipated: and therefore endures.

VIII The number of Angels is in a manner infinite.

See Job 25. v. 2, 3. yet Daniel names thousands of thousands, and myriads of myri­ads, Dan. 7. 10. as also John, Apoc. 5. 11.

IX The habitation of the Angels is the Hea­ven of Heavens, Mat. 18. v. 10. and 6. v. 10.

Therefore they are called the Angels of Heaven, ( Gal. 1. v. 8.) and the Host of Heaven, (1 King. 22. v. 19.) for it was meet, that as the earth, sea, air, and skie, have their inhabitants, so also that the Hea­ven of Heavens should not be left empty. Yet they are sent forth from thence for these following Ministeries.

[Page 234]X God created the Angels, that they might be,

1 The delight of their Creatour.

2 The supream spectatours of his glory.

3 His assistent Ministers in governing the World.

The Scripture teacheth this every where: but they also point at names given them. The first appellation of Angels is in Gen. 3. v. 24. Cherubim, that is, Images: wherein is intimated that they were made after the image of God, as well as men But note what it is to be made after the image of God. The essentiall image of God, or the cha­racter of his substance, is the Son, his eter­nall Wisdome, Heb. 1. v. 3. after the like­nesse of him therefore, men and Angels are said to be created: that is, made under­standing creatures: in which respect also they are called the Sons of God, Job. 1. v. 2. seeing then that an Image delights him, whose Image it is, it is intimated that God made the Angels primarily for himselfe, that he might have some, who being co­habitants with him, might behold his glo­rious Majesty face to face, and be parta­kers of eternall beatitude. Now the most common name of Angels in the Old Testa­ment [Page 235] is [...] Malachim that is, Embas­sadours: in the New Testament [...], that is, messengers; because God created these to be rulers and governours of the World. For whensoever the course of nature is to be hindered, or any thing is to be wrought beyond the ordinary order of nature, God useth their assistence. For example, When the fire was to be cooled, that it should not burn, ( Dan. 3. v. 25, 28.)

Or the mouthes of lions to be stopped, that they should not tear Daniel, ( Dan. 6. v. 22.)

Or the enterprises of the wicked to be hindered, ( Numb. 22. v. 22.)

Or any to be killed by a sudden death, ( Exod. 12. v. 23. and 1 Chron. 22. v. 15. and 2 Chron. 32. v. 21. and Acts 12. v. 23.)

Or the godly to be delivered from dan­ger, ( Gen. 19. v. 1.)

Or travellers to be guided in their way, ( Psal. 91. v. 11.)

Or to be preserved in any chance, lest they should be dangerously hurt, Psal. 91. 12.

Or to be warned any thing in a dream, or otherwise, Mat. 1. 20. &c.

Hence they are thought also to be added to certain persons peculiarly, ( Heb. 1. 1 [...] Mat. 18. 10. Acts 12. 15.) that they may [Page 236] accompany them every where, ( Psal. 91. 11.) and be witnesses of all our actions, (1 Cor. 11. 9. 1 Tim. 5. 21.) but especially that they are sent to defend Kings and Kingdoms, ( Dan. 10. 12. &c.) Hence also they are called, watchers or keepers, ( Dan. 4. 10. 20.)

XI Angels can act upon bodies, but they cannot suffer from bodies.

Both these appear by the effect. For An­gels bear about, move and governe the bo­dies which they assume: but those that are separated, they overthrow, stay and move from place to place with externall violence, at their pleasure; yet they themselves in the mean time can be hindred or stayed by no body.

XII The powerr of Angels exceeds the strength of any corporall creature.

For it operates 1 without resistance of the objects by penetrating. 2 without endeavour or enforcing, being that they are not deteined or hindred by their own bo­dy, as our spirit is: which being tied to the body, must of necessity draw it along with it laboriously, as the snail doth her shell. Hence the Angels are called Mighty in power, ( Psal. 103. 20.) and Powers, Princi­palities, Dominions, ( Col. 1. 16.)

[Page 237]XIII The agility of the Angels is greater then of any corporeall substance.

Hence they are compared to Wind and to Fire, and to Lightning, Psal. 104. 4. Ezech. 1. 13. Luke 10. 18. and they are called Seraphim, that is, flamy, Isai. 6. 2. yet it is certain that they move swifter then wind or lightning, when they passe any whither. For the wind and lightning pene­trate the air, not without resistance, but an Angell, being a meer spirit, doth it without any resistance. It appears then, that though an Angell be not in many pla­ces at once, ( Dan. 10. 13. 20.) yet they can in a moment passe themselves whither they will. Hence it is that one Angell was able to slay a whole army in a night; and also to smite the first born of the Ae­gyptians, throughout all the Kingdom, Isai. 37. 36. Exod. 12. 23. and 2 Sam. 24. 6.

XIV The knowledge of Angels is far more sublime then mans.

And that 1 because of the clearnesse of their understanding, which nothing ob­umbrates. 2 by reason of their power to penetrate any whither, and see things plain­ly. 3 because of their long experience for so many ages. (Whereas we are but of [Page 238] yesterday, Job 8. 9.) and yet they are not omniscious. For they know not the decrees of God, before they be revealed. 2 future contingents. 3 the thoughts of mans heart. ( Jer. 17. 9. 10.) that is, so long as they are concealed in the heart. For when they are discovered by gestures & effects, they discern them. For if we by the effects, are not altogether ignorant of their thoughts (2 Cor. 2. 11.) wherefore should not they be a thousand times more quick sighted upon us.

N. W. How that part of the Angels fal­ling into evill, exercise perpetuall hostility with mankind: and God makes use of them to be as it were executioners to wicked men: but hereafter he will condemne them both; in like manner, as good men are to enjoy the association of good Angels: and lastly, how the frauds of those are to be avoided, but the presence of these to be procured, to teaach that belongs to sa­cred Divinity.

THE EPILOUGE.

THus we have seen that the created World is a meer harmony. All things [Page 239] by one, all things to one; the highest and the lowest, the first and the last, most straightly cleaving together, being conca­tenated by the intermediate things, and perpetuall ties, and mutuall actions and passions inevitable, so that the world be­ing made up of a thousand thousand parts, and particles of parts, is neverthelesse one, and undivided in it selfe; even as God the Creatour thereof, is one from eternity to eternity, nor ever was there, is there, or shall there be any other God, ( Isai. 43. 10. &c.)

And we have seen that all these visible things are made out of three principles, Matter, Spirit, and Light: because he who is the beginning and the end of all things, [...] and [...], that thrice blessed and omnipo­tent God three in one, is he of whom, and through whom, and in whom are all things, Rom. 11. 36.

We have seen also that admirable scale of creatures, arising out of the prin­ciples, and ascending by a septenary gra­dation. For we have understood, that whatsoever there is besides God, it is ei­ther an Element, or a Vapour, or a Con­crete, or a Plant, or an An [...]all, or a Man, or an Angell; and that the whole multi­tude [Page 240] of creatures, is ranked into these se­ven Classes, or great Tribes. In every of which there is some eminent virtue flow­ing from the essence of the Creatour (yet every latter including the former.) For

In Elements, Being is eminent.
Vapours, Motion
Concretes, Figure, or Quality
Plants, Life.
Living creatures, Sense.
Men, Reason.
Angels, Understanding.

See the house which Wisdome hath built her, having hewn out her seven pillars! (Prov. 9. 1.) See the seven Stairs which the King of Heaven hath placed in the entry of his inner house! Ezek. 40. 22. The six first degrees are of visible creatures, the seventh of in­visible Angels: After the same manner, as there were nine dayes wherein God wrought, and rested the seventh; six Pla­nets in heaven of inferiour light, the se­venth of extraordinary brightnesse, the Sun; six baser metals on earth. The seventh ex­ceeding all in perfection, gold, &c. And as Salomons Throne had six inferiour steps to every of which there were six inferiour [Page 241] Leoncels adjoyned: after all in the seventh place stood the Throne, and by it two Li­ons (1 King. 10. 19, 20.) So the King of e­ternity, when he built him a visible throne of glory, erected six visible degrees of cor­poreous creatures, to every of which he added their Leoncels, that is, their virtues, and their powers, and last of all, about the throne on high, he placed the strong­est of the creatures, the Angels mighty in power, ( Psal. 103. 19, 20.)

But now what mean the seven planets in heaven? what mean the seven continents on earth? the seven kinds of meteors, se­ven kinds of metalls, seven kinds of stones, &c? the seven combinations of tangible qualities? the seven differences of taste? the seven vitall members in man? the se­ven tones in musick? and other things which we meet with throughout all nature? yea, and in the Scripture the number of seven is every where very much celebrated, and sacred: For what do the seven dayes of the week point at? what are the seven weeks betwixt the Passeover and Pentecost? what the seventh year of rest? what the seven times seventh of Jubilee? what do all these portend I say, but that it is, the expresse Image of that God whose seven eyes passe [Page 242] through the whole earth? ( Zach. 4. 10.) and whose seven spirits are before his Throne, (Apoc. 1. 4.) yea, who doth himselfe make a mysticall eighth with every degree of his creatures. For in him all things live, aud move, and have their being; which live and move, and have a being ( Acts 17. 28.) and he worketh all in all, (1 Cor. 12. 6.) and all these are as it were him himselfe, ( Eccles. 43. 27.) and yet none of them is he himselfe, ( Job 12. 9. 10.) but because all these have some effigies of the divine essence, and o­perate that which they operate by virtue thereof; hence it is, that he being above all, without all, and beneath all, is the true mysticall eighth of all. Of whom (that Sy­racides may conclude our meditation, though we say much, we shall not yet attain thereto. The sum of the doctrine is that he is all. For what ability have we to praise him? For he is greater then all his works. The Lord is ter­rible and very great, & marvellous is his power. Extol the Lord in praise as much as you can: For yet he wil be greater then all praise, (Eecl 43. 30. &c.) Therefore let every spirit praise the Lord, Hallelujah. (Psal. 150.) And thou my soul praise the Lord (Psal. 103. 1.) Holy, holy, holy, Lord of Hosts! Heaven and earth are full of his glory, (Isai. 6. 3) Hallelujah.

A Short APPENDIX TO PHYSICKS. Touching the Diseases of the Bo­dy, Mind, and Soul, and their generall Remedies.

I.

A Disease is the corruption of an En­tity in some part thereof, and a dis­position of it to totall perishing ( that is death.)

Therefore both the Body, Mind, and Soul, hath its diseases.

II The diseases of the body are various, scarce to be numbred; and oft-times m [...]t.

A disease added to a disease is called a ymptome of a disease.

[Page 244] III A disease of the body is either by so­lution of that which is continued, or by distem­per of humours.

IV Solution of that which is continued, is either by a rupture, or a wound. A rupture is prevented by bewaring falls, and violent mo­tion. A wound is avoided by shunning of those things, which can cleave, cut, prick, rent, tear or bruise, or hurt anyway: and both are to be cured by the Chirurgion.

N. W. The cure of a Wound, is des­perate, if any vitall member be hurt: as the heart, the brain, the liver, the entrals, &c. For then the vitall actions are hindred, and soon after cease. 2 If any member be quite lost, it cannot be set on again: because the spirit hath not wherewithall to passe into the part that is severed.

V The distempers of the humours and the diseases that come from thence, always proceed from some of these 6 causes: namely, either from

  • 1 Crudity
  • 2 Inflation
  • 3 Distillation
  • 4 Obstruction
  • 5 Putrefaction
  • 6 Inflammation

[Page 245] VI Crudity in the body is nutriment not sufficiently concocted: namely either Chyle, or bloud, which comes I from the quality of meat and drink; when they are taken too raw, flegmatick, unwholesome, which the concoctive faculty cannot well subdue. 2 from the quantity: when more meat and drink is put in, then it is able to alter and assimi­late unto the body. For hence undigested and not assimilated humours, burthen the body, like strangers, and not pertaining thereunto. 3 For want of exercise: when the naturall heat is not stirred up, nor strengthened to perform its office lustily in the concoction of meats.

From such like crudities diverse inconveni­ences follow. For 1 if the crudity be in the stomack, it causes loathing of food: for so long as the first food is not digested, there can be no appetite to any other. Again, children have an appetite to eat earth, chalk, coales, &c. according as the crudi­ties are turned into the likenesse of any matter. For like desireth like. 2 If there be a viscous crudity adhering in the ventricle or in the guts, being warmed it takes spi­rit, and is turned into wormes; which gnaw­ing the bowels stir up evill vapours by [Page 246] their motion: whence also come phartasies, very hurtfull to the head. Lastly, ctudity under the skin, (in the bloud and flesh) be­gets palenesse: and when it is collected and putrified; scabs, ulcers, &c.

Crudity is prevented by a temperate diet. as to Food, Sleep, and daily exercises: and cured 1 by violent expurgation. 2 by strong exercises. 3 by the use of tart meats and drinks. 4 by comforting the stomack with such things, as heat, both within and without.

VII Inflation is much and grosse vapour, exhaling from the crudities that are gathered together, and stretching the members. And that either without pain as when it causeth yex­ing or belching in the ventricle; panting in the heart; giddinesse in the head (when being prohibited to go any further it is car­ried in a round) lazinesse and stretching in the whole body; or else with pain, as when it causeth aches in the bowels (straightning the spirits that lie between in the Fibres) and shurp or else blunt prickings in the muscles, according as it is more grosse or subtile

It is cured 1 by strong exercise, that the vapour being attenuated, may go out at the [Page 247] pores opened. 2 by expurgation of the hu­mours by which they are generated.

VIII Distillation is the condensation of crude vapours into rheume, which is the cause of many evils.

For crude vapours gettting up to the head, when as by reason of the abundance and grossenesse of them, they cannot be expur­gated by the ordinary passage, they become rheume flowing severall wayes, and rausing diverse diseases. For 1 If they run abun­dantly, and [...] at the nose, they cause the Murre or Pose, 2 If the distillation fall into the jawes, it causes the Catarrhe. 3 If into the kernels of the jawes, the Quinsie. 4 If into the lungs difficulty of brea­thing, and the Asthma. 5 If the distillation be salt and sharp, ulcerating the lungs, it causes the Cough. 6 Which if it be done oft, and the lungs be filled with apostemes, it causes the consumption. For when the ulcerous lungs cannot with dexterity e­nough perform their office of cooling the heart, the vitall spirit is generated more hot then it should be, which doth not cherish, but feed upon the flesh and bloud, and at length burns out the very workhouse it self of the bloud, which is, the liver: whence [Page 248] for want of bloud, which is as it were the food, followes the consumption of the whole body. 7 If the distillation flow in abundance, and grosse down the marrow of the back, it causeth the Palsie, (by hin­dring the animall spirit, that it cannot be distributed by the nerves springing from the back bone.) 8 If it fill the nerves of the muscles only, it becomes the Spasma, or Convulsions (that is when the nerve is con­tracted, like as a chord being wet and dried again, is wont to be contracted, and become shorter.) 9 If it flow subtle, and penetra­ting the nerves, it is at length gathered to­gether in the extremities of the members, and there raises sharp pains; which in the feet are called the Gout; in the hands, Chi­ragra, or the Hand-gout; in any of the joynts of the bones Erthritica, the running gout; in the hip, it is called Ischias, or the Hip-gout, commonly the Sciatica 10 Lastly, if those kind of runnings stay in the head, they pro­cure divers diseases: as when they are sub­tle, the Head-ach. 11 Too raw and flegma­tick, the Lethargie. 12 Salt, and cholerick, the Phrensie. 13 Grosse and mixt with a me­lancholy humour, the Epilepsie, or Falling-sickness, (when as the spirits diffused through [Page 249] the whole body, making haste to relieve the spirits befieged in the brain, make most ve­hement stirs, and fight, till they either o­vercome and repell the disease, or else faint and are extinguished. 14 But if the grosse phlegmatick humours have occupied all the vessels of the brain at once, it becomes the apoplexie, that is, a privation of all sense and motion: whence also the vitall fire in the heart is soon after extinguished.

All these diseases are both prevented, and also (if they go not too farre) cured 1 by exercise. 2 by rectification of the brain by good smels. 3 by a thin, hot, and sulphury air. 4 by thin, light meat and drink. But the peculiar cure of every disease is commit­to the physiciaus.

IX Obstruction is a stopping of the bowels by thickned flegme, whence it comes to passe that they cannot execute their office. For example, when the entrals are stopt, that they can­not void, it is the Volvuls, or wringing of the guts: when the liver is stopt, the dropsie; (For the Chylus being not turned into bloud, flowes through the veins and members, and is not turned into members.) When the bladder of gall is stopt, the Yellow Jaundise; when the Spleen, the Black Jaundise; (For [Page 250] in the first the choler, in the other the me­lancholy, when it cannot be voided, diffu­seth it selfe through the bloud. But when the urine pipes, or the [...], or the bladder are stopped, that is by reason of the breed­ing of Tartar, which they call the Stone: which stopping the passages, by its sharp­nesse pains the Veins and Nerves.

The cure is 1 by purgations. 2 by medi­cines attenuating, or breaking, cutting, and driving out the grosse humours which Phy­sicians know.

X Putrefaction is the corruption of some hu­mour in the body: namely, either of flegme, or of choler, or of melancholy; which putrifying either in or out of their vessels, produce feavers or ulcers.

The cure is 1 Expurgation of the place affected. 2 A good diet. 3 Motion.

XI Inflamation is a burning of the vitall spirit (N. vitall) or of the bloud caused by too much motion (either of the body by weary­ing it, or of the mind, by musing and an­ger,) or else by putrefaction, or else by obstru­ction.

For it is known out of the physicks, that motion doth heat even unto firing, and that by obstruction doth [...] an Antiperistasis ex­asperate [Page 251] the heat included (even in these things that are watry and p [...]trid) so that at length it breaks out violently, hay laid up wet, (when it cannot get transpiration) doth shew. When the bloud is kindled with­in, it becomes a feaver: when under the skin, S. Anthonies fire.

The generall cure is the opening of a vein, and cooling. But of feavers (being that it is a most common disease, and of di­vers kinds) something more is to be said.

XII The feaver so called, from its fer­vency or heat, is of three kinds. 1 The Ephe­mera. 2 The Putrid. 3 The Hectick. The first burns the spirits; the second the humours; the third the solid parts. The first like a ra­ging hot wind scorching all it meets with: the second like boiling water poured into a vessell, which it heats with it selfe. The third like unto a hot vessell, heating the water poured into it with it selfe.

For the Hectick occupies the bones and membranes, and eats and consumes them with an unnaturall heat, by degrees almost insensibly, till at length it causeth death. It is very like the Consumption. But the pu­trid or rotten feaver occupies the bloud and humours; by which the whole body [Page 252] grows hot. The Ephemera is a more sub­tle flame, feeding upon the spirits only: and therefore it scarce endures one or two days, til the peccant cause be consumed by the spi­rit it self. Hence either health or death usu­ally follows within two or three dayes; and therefore it is called the Ephemera or dia­ry Feaver: also the Maligne feaver. Of which sort also is the pestilentiall infection: for it comes after the same manner.

Putrid feavers are most usuall, but with very much difference: for when the hu­mours putrifie within their vessels, (or workhouses) especially near the heart, (in the liver or the gall,) the spirit rises against them, and kindles them: and ceases not to assault them, till it either expell the rotten­nesse being turned into soot, or be extin­guished it selfe; and therefore this feaver is often deadly, it is called the Continuall Feaver.

But if the humours rot out of their ves­sels, that is, in the veins or members, it is an Intermitting Feaver. For the spirit ri­seth up at certain times, and opposeth that rottennesse with heat: but because this battle is made further off from its Castle, the heart, when the fight is ended, it re­turns [Page 253] home. And if the putrifying humour be flegme, it still returns to oppose it the next day: hence the Quotidian Feaver. If it be yellow, choler; then every third day. Hence the Tertian. If black choler, the fourth day. Hence the Quartan: the cause of the in­equality, is because the flegme recollects it selfe soonest, and makes new businesse for the spirits: but is withall sooner dissipa­ted: Hence the Quotidian lasts not long. Melancholy being that it is a dreggy hu­mour, doth not so soon recruit it selfe: but because it is soft and viscous, it is not so easily overcome: hence the long conti­nuance of Quartans, In the Tertian, be­cause the spirit opposeth yellow choler, which is hot of it selfe, is made the hottest fight: hence Tertians are called burning feavers. They are sometimes changed one into another, or one joyned with another, according as one while one putrified hu­mour, another while another is to be op­posed.

Hence it appears 1 why a feaver begins with cold? because the vitall spirit being to oppose the rottennesse, gathers heat as it were its aid from every part, the outward members in the mean time being benu [...] [Page 254] and quaking with cold. (For even in too much fear, when the spirit gathers it selfe into the inward parts, there is wont to follow a chilnesse of the outward members, and a quaking with cold.) 2 Whence afterwards heat? because the spirits, after they are hot­ter with fight and motion, return again to the members; which, being cold before, do so much the worse endure the heat, re­turning now hotter then ordinary. 3 Why the feaver leaves faintnesse behind it? be­cause the spirit wearied with fight, betakes it selfe to rest, leaving the members desti­tute. 4 Why food is hurtfull at the beginning of a feaver? because when the spirit is pre­paring it selfe for the battell, it hath ano­ther businesse put upon it, (to concoct the food:) But seeing that it is not able to do both, it either assaults the disease more weakly, or else leaves the food unconcocted: or at least, if it do both, it weakens and tires out it selfe too much. 5 Why it is dan­gerous to expell the feaver over soon? because the feaver is of it selfe a benefit to nature, driving away the rottennesse in time, left it should at length prevaile and oppresse the heart. Therefore that is no good cure of feavers which stayes the fits, but that which [Page 255] ripens the rottennesse for expulsion: And strengthens nature to oppose them, which I leave to Physicians.

Let this be the sum of that which hath been said, Crudity is the seed of all diseases. For thence gross vapours arising, cause Inflation, the same condensed in the head, cause, Distil­lation: in the other members, Obstruction: whence flowes either Rottennesse or Infla­mation. Therefore let him that prevents cru­dities, believe this; that he takes the best cours that may be for his whole body. Now the way to prevent them is a temperate diet and daily exercises. O the strange virtue of labour, whereby we get both our bread and health! which mistery if the slothfull understood, they would not waste their lives with idlenesse.

Of the Diseases of the Mind.

I The Diseases of the mind are vices, procuring either disquiet, or griefe thereto.

II Diseases disquieting the mind, are evill desires; that is, too much ardency. 1 Of Living. 2 Of Eat­ing and Drinking. 3 Of Multiplying it selfe. 4 Of Knowing. 5 Of Having. 6 Of Excelling.

N. W. These are thus expressed by their proper names, 1 Selfe-love. 2 Intemperancy. 3 Salacity. 4 Curiosity. 5 Covetousnesse. 6 Ambition. For they that are given to these, itch and are disquieted con­tinually.

III The diseases that cause griefe to the mind, are immoderate affections; that is violent alterations [Page 256] for those things which befall us according to our desires, or contrary thereto: but especially Sadnesse, Angor, and at I [...]ksomnesse of life.

IV The remedies of the mind are held forth in the Ethicks. The Sum where of comes to this. Love the Golden Mean, shun extreams like unto precipices. Ne­ver desire to do more then thou canst: Remember that thou art a man. For that may befall every one that befalls any one. There is a vicissitude of all things, an unconquered mind overcomes all things, &c.

Of the Diseases of the Soule.

I The Diseases of the Soule are, Forgetfulnesse of God, Torment of Conscience, and Despair of Mercy.

II Forgetfulnesse of God is cured by the Fear of God. Of, I say, that God, who seeth all, judgeth all, reward­eth all, to every one according to his works: to a­void whose hand, it is impossible. (For in him, we move, live, and have our being,) but to endure it is intolerable. (For he is a consuming fire, &c.)

III Torment of conscience is healed by prayers, and and study of innocency, Psal. 26. 6. Eccl. 12. 13, 14. For if our heart condemn us not, we have full assurance, &c. 1 John 3. 21.

IV Despair is healed by the bloud of that onely Lamb of God, which purgeth us from all sin, 1 Joh. 1. 7. and reconciles us to his Father, Rom. 3. 25. and saves us, Rom. 5. 9. and gives us eternall life, Joh. 6. 54

In body sound, amind as sound, O God we pray thee give,

That here in peace, in after blisse; for ever we may live.

FINIS.

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