NATURAL PHILOSOPHY REFORM BY DIVINE LIGHT: OR, A SYNOPSIS of Physics: 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 general, and of the particular Creatures therein contained; grounded upon Scripture Principles.  
With a brief APPENDIX touching the Diseases of the Body, Mind, and Soul; with their general Remedies.  
By the same AUTHOR.  
LONDON: Printed by Robert and William Leybourn, for Thomas Pierrepont, at the Sun in Paul's Churchyard, MDCLI.   

To the truly studious of wisdom, from Christ the fountain of wisdom, greeting.  
JAcobus Acontius, a most excellent man, offended at the evil disposition of our scribbling 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 elsewhere: that so nothing might be done which was already done, but what was yet to be done. For few Writers (says he) bring any thing of their own: but only steal, things and words, of which they make Books, etc. Which they know to be most truly spoken, who are to peruse that farrago of Books, wherewith we are yearly little less than 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 inquire, 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 myself come out in public. And I will lay it open in a word I bring something new, and different from the common way of Philosophy: And I bring it so, as that I hope, it will be without any one's hindrance or molestation, as containing in a very few leaves, matters of very great moment. And I bring it to satisfy the desires of others this way. For whereas I had the year last passed, given a proof of my philological endeavours, Janua Linguarum reserata, (or a seminary of Arts and Languages) which was courteously received, and that with applause, and approved almost by all men's verdict, (as several letters, dated either to myself or my friends, touching that matter do testify,) some (of the number of those, who at this time bend their desires, thoughts and dedevours, to rectify the method of studies) began to solicit me, to put out my philosophical Works, or at least to desire a communication of my conceptions, especially in Physics. Having no other mind therefore, but to bring something for mine own 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 myself to expose to the light, this same Synopsis of Physics, lately dictated in this School, that public 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 will offer themselves to be our censors.  
After that the calamitous lot of exile had thrust me, who was by calling a Divine, back to the services of the School, wherein I was desirous to bear myself, not slightly, but so as that I might discharge the trust committed to me; it chanced that I happened, among other things, upon Ludovicus Vives his Books, detradendis disciplinis. In these when I had found most wholesome counsels, for the repairing of Philosophy, and the whole course of studies, I began extremely to grieve, that a man of so piercing a wit, after he noted so many most evident errors, had not put to his hand to make those rough things smooth, but the judgement of one touching this excellent Writer, that Vives saw better what was not then what was, made me to consider, that it is usual with the wisdom of God to communicate things by degrees. Yet I thought with myself that others should take this as an occasion to labour to design one certain and infallible way among so many deviations discovered unto them: which I wondered 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 happened, that a certain learned man, to whom I communicated these complaints of mine in a more familiar manner, showed me a Book called, 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 turned through his Realis philosophia epilogistica (for so he calls it) set forth in four 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 only, offended me (For I was already most fully persuaded 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 fight one with the other, destruction might follow, but an ordinate construction could never follow.) And besides I observed that Campanella himself was not very certain of his own hypotheses: as one that began to waver in his assertions towards the positions of Galilaeus touching the earth's mobility, and yet to call them in doubt himself: as it is evident enough in his Apology for Galilaeus.  
But when I chanced afterwards upon a piece of Sir Francis Bacon Baron of Verulam, Chancellor of England, entitled 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, only showing us by a few examples, how they were to be opened; and leave the rest to depend on observations and inductions continued for several ages. Yet I saw nevertheless, that my hopes were not quite left in suspense: in as much as I perceived my mind so enlightened by the light which it received from those several sparks, now grown well-nigh 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 Philosophy in this age, I saw and rested in it;  
I That the only true, genuine and plain way of Philosophy is to fetch all things from sense, reason and Scripture.  
TWO That the Peripatetic philosophy is not only defective in many parts, and many ways intricate, full of turnings and windings, and partly also erroneous, so that it is not only unprofitable for Christians, but also (without correction and perfection hurtful.  
III That philosophy may be reform and perfected, by an harmonical 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 mortal man seeing may see, and feeling may feel, the truth scattered every where.  
Of all and every of which observations, lest we should seem to have dreamt 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 Toby adam's, Sense, Reason and Scripture: But so jointly, that whosoever would not be left in ignorance or doubt, should rest on no one of these without the others, otherwise it will be a most ready precipice into errors. For Sense, though 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 forms: or else wearied and tired, sometimes with the distance of the objects, and so consequently dazzled and deceived. Reason must of necessity be employed, 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 errors.  
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 knowledge of things, these three principles of knowing must of force be conjoined. Otherwise, he that will follow the guidance of sense only, will never be wiser than the common sort; nor be able to imagine the Moon less than a star; the Sun greater than the earth; and that again spherical, and every way habitable. On the contrary if a man contemplate on abstract things and consult only with reason without the testimony of sense, he will be rapt away with mere phantasies, and create himself a new world: like the Platonical and aristotelical, etc. Lastly, they that heed the Scripture only, 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 Collier's faith; or following the letter, propound unto themselves things, though never so absurd and superstitious, to be believed; as Papists do in that most absurd transubstantion of theirs, etc. So then the principles of knowing, must be conjoined, that divine Revelation may afford us belief; Reason, Understanding, Sense, Certainty. And they must be used in this order (in natural 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, taste, consider; And affirms that faith too comes by hearing. I said Certainty too. For by how much the nearer Reason is to sense (that is by how many the more experiments of the senses it may be demonstrated) it is so much the more real: 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 nearer divine Revelation may be reduced to understanding, and the testimonies of experience, so much the more strength it finds.  
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 than Saturn, or an Oar to be broken under the water, etc. 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 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 affirms itself, that so it is, (as that an Oar is not broken under water, the Touch teacheth: as also the sight itself, 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 only 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 confirm and illustrate the same truth. Therefore let it be taken for true, That Sense is not only the fountain of knowledge, but also of certainty, in natural things: But that the understanding is the Organ not only 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 Philosophy, because it teacheth not the speculation of outward things, but the way of eternal 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 itself, with an artifice scarce to be found out of us. Truly, if we find that artifice all over nature, (and so it is) that every creature, and part of a creature, and part of a part, serves for several uses: I see no reason why we should deprive the Book of God of this character of the highest Wisdom. But I see reason why we ought to determine, that most sufficient compliments of all things, whereunto Sense and Reason were insufficient (and yet we 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 Wisdom? Did not he 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 placing man therein. Now it is clear through all Nature, that, to whatsoever end God hath ordained any thing, he hath conferred means upon it to be tein it. He hath therefore conferred means upon man to contemplate his wondrous things: Which as we must acknowledge that they are sense and reason, so we must needs acknowledge that they are not every where sufficient. For our senses leave us in the knowledge of eternal 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 universal 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 do very ordinarily fail us, shall we believe, that the most gracious Father of Lights, would not supply this defect some other way? His most liberal and in every respect approved bounty towards us, will not permit us to suspect that. But if God have some way or other provided for us, let it be shown 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 only in respect of our eternal salvation, that God said of his Law. This is your wisdom and understanding in the sight of the Nations, which shall hear 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 son 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 Solomon called God, the guide unto wisdom, and the corrector of the wise? Wisd. 7. 15.) see here a corrector! 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 mentioned 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 dictator 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 superficial knowledge will never raise either love or admiration. And then I demand, those things, which we 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 blasphemy) why may we not confer them with those things that are manifest by sense & reason? that so we may find 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 goads and nails fastened: (as Solomon testifies, Eccles. 12. 11.) What shall we think of the words of the alwise God? But this, that though they raise us up with another end, and by the by, yet they contain nothing but most solid truth and all manner of-wisedome. In vain therefore may some one say: I find no mention in the Scriptures, much less precepts of Grammar, Logic, Mathematics, Physics, etc. 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 eternal, omnipresent, and omniscient, at once sees, rules and governs all things, always and every where. And the same Character do their writings retain on either part. Humane writings do some one thing with express endeavour, handling one object in one place, and that in such a way as is most pleasing to man's understanding: but divine writings like an universal treasury of wisdom stay not upon one particular matter, (unless it be in things pertaining to Theologie) but contain variety of matter under several sayings. Whence a Divine, a Moralist, a Politician, a Housholder, a Philosopher, a Philologer, etc. 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 wisdom. For whatsoever matter is to be handled, the Scripture affords always, either a rule, or some sayings or examples: as John Henry Alsted (sometimes my honoured Master) shows 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 Physical 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 Homer's posy, and that we Christians should not do the same in the Oracles of God, which are a most plentiful and most clear fountain of wisdom. (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; who have not doubted to asseverate, that the seeds of true Philosophy are contained in the holy Book of the Bible, and to derive their maxims of Philosophy from thence (though with different success.)  
Let it stand therefore, that Philososophy is lame without divine Revelation. Whence we have this consequence, that Aristotle is not to be tolerated in Christian schools, as the only Master of Philosophy: But that we should be free Philosophers, to follow that which our senses, Reason, and Scripture dictate. For what? Are not we placed as well as they in Nature's garden? Why then do we not cast about our eyes, nostrils and ears as well as they? Why should we learn the works of nature of any other Master, rather than 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 and profit then any one can tell us. If we have any where need of an Interpreter the maker of nature, as we have said, is the best Interpreter of himself. If a Monitour or Suggestour, we have more and better than Aristotle, experience (of the various and occult Maeanders of nature) being multiplied in the process of so many ages. For as all humane things get up to perfection from rude beginnings, so Philosophy hath had its grouths too. In Aristotle's age it was scarce out of its infancy: In the ages that followed after, (especially in ours) it was so increased still with new observations, that the Aristotelick tenets savour of obscurity & uncertainty in comparison of these, nay, they hold out open falsities. Be it then (writes Rod. Goclenius to Nic. Taurellus) that nature hath showed all the acuteness of humane ingenuity in Aristotle; let Aristotle be a man that hath deserved well of all humane wisdom beyond and above all other mortal men besides; let him be the Father and Captain of our wisdom; let him be the supreme dictator of wisdom, the Generalissimo of Philosophers, the eagle of the Philosophical Kingdom, wisdom and praise of literature; let him be the Hercules, the Prince, the Tribunal of truth; let him be the deity of Philosophers; let him be lastly a man greater than 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 he hath not every where traced Truth's footsteps. Thus Goclenius. Now he that will may see Campanella and Verulamius, (for it may suffice, to have showed 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 Aristotle's vainly swelling Philosophy holds bewitched:) and feel how far Aristotle's assertions are 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; lest they should any more entangle the truth in errors, 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 original causes, end, and man of subsistence of all things visible and invisible; to whom also the very mysteries of eternity 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 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 inquire of the gods of Ekron? Is the light of Jerusalem so put out, that we must needs borrow lamps at Athens? It is well known that Origen was the man that first of all joined heathen Philosophy with Christian Religion: with no ill intent perhaps, but sure it is with very bad event. The good man's purpose without doubt was to put some external 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 persuasion from him, that hath called us out of darkness into his marvellous light, and commanded us to beware of vain Philosophy after the tradition of men, after the 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 shows what fruit we had in coupling Aristotle what Christ; when all was full of the noise of disputations, (for slippery quaestions, and an itching desire of controversy is the very soul of Peripateticisme) and heresy sprung out of heresy, till at length the fumes of humane opinions had so quite darkened the brightness of the divine wisdom, that all things degenerated into Antichristianisme. Where in forging articles of faith, and ordaining rules of life, Aristotle had an equal share with Christ, that I may not say he had the sole dictatourship: of which thing our School divinity will give us a very clear sight. If Origen then a man of so sublime a wit, in vain attempted to piece out Christian religion with that same heathen Philosophy; and Thomas Scotus nor no man else had any better success, 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, lest, if they should let go Peripatetic 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 Egyptian 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 speaking by Nature, and by his Word. And then how solid, easy, and delightful 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 find knowledge to flow into them, not to be stuffed in; always beginning with those things that are best known, and ending in things no less known than they. For why should we think that impossible in Physics, which is so excellently achieved in Mathematics? 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 tedious to the unskilful to hear them) in such an order, as that which is in the midst is never skipped over, nor place, given to that which is more unknown, whence it comes to pass, 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 Metaphysics, Physics, and Theology, (for Ethics and Politics 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 eternal law. And yet in Mathematics all things are not alike plain, yet they are assayed sundry ways till they can be reduced to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or very sight, as I said before, and delivered scientifically. For he says nothing in Philosophical matters that proves nothing: and he proves nothing that doth not so demonstrate it, that you cannot contradict it. And now I beseech you let this be our business, that the schools may cease to persuade, 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 tyrannical as dangerous; and that same Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit. Let no man be compelled to swear to his Master's words, but let the things themselves constrain the intellect: Nor let a Master have any more credit given him, than he can demonstrate in very deed, that he is to have. For in a free Commonwealth there ought to be no Kings, but Dukes or Generals; no Dictator's, 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 a man's understanding, that there will be nothing but what may be understood for the very cleverness of it, nothing called in doubt for certainty: the truth of things making such an impression upon the senses with its light. For he doth not see truly, who must yet be persuaded by arguments to make him believe that he sees: as we 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 natural things into a new method, and dictate them to the scholars 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) Philosophy. Not that I would cross the design of great Verulam (who thought it the best way to abstain from Axioms and method, till full inductions could be made, of all and every 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 enemy; as David having comprised the sum of Physics in a short hymn for the use of the unlearned) speaks. (Psal. 8.) I have entitled it a Synopsis of Physics reform 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 Solomon THE SPIRIT or mind OF A MAN is THE CANDLE of the Lord searching all things. (Psalms 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 Aristotle's so long received doctrine; I will answer, that is not my drift at present: but only I propound this as an example, that a truer way of Philosophy may be set out, by the Guidance of God, the Light of Reason, and the Testimony 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 reverend esteem of us, if it were for nothing but this, that they are taken from the Oracles of God, and aim at a more abundant knowledge of God. For my part truly I had rather (in that mind I now am: and that it may so continue, strengthen me, o God) I had rather I say err, having God for my guide, then having Aristotle: that is, I had 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 confess myself, that something more were to be desired here yet, to that rule of certainty and evidence which I spoke of before: yet because I trust that these things may be brought to a fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [exactness] by reiterated meditations, (of mine own or some others,) I doubted not to follow the counsel of great Acontius: If thou hast made any rare observation, says 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, nevertheless if thou shouldest not make it public, it would argue either too much cowardice, or too much haughtiness of thy mind, and however that thou art no lover of the Common Wealth. And why should not these things be accounted as new inventions; That ternary of principles so clearly demonstrated from Scripture, Reason, and Sense? Why not that admirable scale of substances, by a septenary 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 nature 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 relics of common tradition: and others it may be, not yet sufficiently established upon the foundations which we have laid down) yet I am persuaded 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 is so much light in this method of Physics here delivered, that very little place is left to doubts and disputations: so that it makes something towards the taking away the controversies of Authors, the opinions of all (whatsoever of truth either Aristotle hath; or Galen, the Chemics, Campanella and Verulamius do reasonably allege 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, Sulphur and ☿. Nay more, that by this means a gate is opened in a new kind of way, not only 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, than the Reader will think he finds in my Writings. But if he saw but the streams (the delineation of that Pansophia Christiana, which we have in hand) that are derived, from this fountain, as also from that of our Didacticks and Metaphysics, he 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 myself & all others, both to doubt always, and every where whether every thing be so as it is delivered to be: and also to inquire 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 us seek after any thing else, but how the truth 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 usual in humane affairs,) I beseech all those that are more sharp-sighted, for the love of truth courteously to show us our way, which we have lost, and where our demonstrations come not together. But if these savour of truth something near, that then they would not disdain to join their endeavours with ours for the illustration thereof: that all of us being the children of truth may compose and sing Hymns of praise together to God the Father of Truth. Thou therefore  
O Christ the Father's glory bright,  
Of this great World the only light;  
On us some beams of light bestow,  
That are thy servants, thee to know.  
Amen, Lord make me to see! here indeed thy external light shining upon, and internal informing thy creatures, but there in [in heaven] eternal 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 Physic.  

I AN Idea of the World to be created and created. pag. 9  
TWO 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  
X Of living creatures. 159  
XI Of Man. 210  
XII Of Angels. 228  
An Appendix to Physics, of the diseases of the Body, Mind and Soul, and 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 deal by.   

PROLEGOMENA.  
Touching the nature, foundation and use of Physic.  
I Physic is the Sciential Knowledge of natural▪ things.  
TWO That thing is natural, 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 which are to this very time begotten: by a virtue implanted in things, as, the Heavens, the Earth, the Sea, Rivers, Mountains, Stones, Metals, Herbs, living Creatures, etc. those things are from art which men have shaped, by putting a new form upon natural things; as, Cities, Houses, Ponds, Channels, Statues, Coins, Garments, Books, etc. that is by the work of man's ingenuity and hands. Physics have nothing to do with these things; these are put over to the arts.  
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 known by those that are studious of arts, what things, and by what virtue 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 will be blind, dumb, and maimed: therefore Physic is so necessary to be premised before the Mathematical, and Logical, and also the prudential 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 supreme wisdom, inasmuch as it is found constantly to be imposed by way of a law upon things▪ 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 obtained by searching into Nature itself.  
By searching I say. For no one should spend his time in Physics, to that end, that he might have his mind taken up with another's conceits; but that he may put forward himself to the through and intimate knowledge of things, otherwise the intellect will not be illustrated with the nature of things, but obumbrated with the speculation of phantasms in natural things, therefore we are to seek for guides who may make us scholars, not of themselves, but of nature, and exhibit 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 air, and they shall tell thee, or talk with the earth, and it shall answer thee, and the fishes of the sea shall declare unto thee. (Job 12. 7.) therefore the learners of natural 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 lest things much wisdom lies stored up. And which is more, we cannot attain to the knowledge of great things, but by the knowledge of lesser things, which the following Aphorism will teach us.  
VI Nature unfolds herself in the least things, and wraps up herself 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 end 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 known, unless the nature of simples 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 We are to study natural Philosophy by the guide of sense, and light of the Scripture.  
For sense is the beginning not only of knowledge, but of certainty and wisdom; 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 reveal 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 entangled in errors: for by how much the more of imagination any thing hath, by so much the more vanity it hath, and is the more remote from the truth: again, by how much the less any thing participates of revealed wisdom, by so much the less 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 yields an obscure and malign 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 Aristotle's doctrines are nothing but a nursery of disputations, (that is, of obscurities, haesitancies, contradictions, strifes, and wranglings) and fight hoodwinked, and that they hinder rather than advance our meditation of things, and withal have afforded us a light, whereat we may kindle more clear torches of enquiring out the truth. following whose footsteps (yet laying strong foundations from the Scripture) we will dress out a little Theatre of nature, not for disputation, but for speculation; and we will go through nature silently, yet not without 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 shall inquire and ask rather than contend: If any be more slow they will need more full commonstration not disputation, and a little after, again I say, here is no need of wrangling but of looking on, so this study will be the delight of the rich, and a refreshing of the mind to those that deal either in public or in private affairs: for when shall 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, we need not seek for any other recreation, nor desire sauce for this meat, the walk itself, 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.  
Therefore let us resolve upon this, we that view natural things, to rest upon no other authority besides that of the Workmaster of nature, and of nature herself (as she holds forth herself to be touched and felt) the Scriptures, sense and reason, shall be our Guides, Wìtnesses and Dictator's, to the Testimonies of which he that assents not, shows himself very foolish and vain.   

CHAP. I.  

An Idea of the World to be created and created.  
THE eternal Deity, our God that is to be adored, after the infinite glories which he enjoys in his immense eternity, was of his exceeding goodness propense to communicate himself out of himself; and by his exceeding Wisdom saw that his invisible things might be expressed by certain visible images; and to execute that, had his Omnipotency at hand, he decreed not to envy entity to those things, wherein he might be expressed, and wherein his Power, Wisdom 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 wisdom, this universal World with other creatures of inferior degree almost infinite: all and every of which, cry out after their manner, he made us, and not we ourselves. Now than we go about to unfold in what 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 testify 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 spectators of the rest of his works. (Joh. 38. v. 7.)  
TWO 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 darkness 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 dark, like a black smoke arising out of the bottomless 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 certain strength was introduced by the spirit or breath of God into that same dark, and of itself confused matter, whereby it began to stir. hereby then is understood the second principle of the World, that is, the spirit of life diffused throughout, whereof the Universal World is hitherto full; which insinuating itself every where through all the parts of the matter, cherishes and rules it, and produces every creature, introducing into every one it's own form, but being that this workmaster 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, merely 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 mass, began presently to display its threefold virtue (of illuminating, moving itself, and heating,) and by turning about the World, to heat and rarify the matter, and so to divide it. for hence followed first of all from the brightness of that light the difference of nights and days.  
VII He divided the light from darkness, and called the light day, and the darkness he called night, and the evening and morning were the first day, ver. ●.) that is, that light when it had turned itself 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 passed, 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 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 four 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 kind ver. 11.) this was done the same third day, when as now the heat of Celestial light having wrought more effectually began to beget fat vapours on the earth, whereinto that living spirit of the World insinuating itself, began to cause plants to grow up in various forms, according as it pleased the Creator. this is the truest original and manner of generation of plants hitherto, that they are formed 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 mass thereof divers lucid Globes, greater and lesser, which (being called stars) he placed here and there in the Firmament higher and lower, with an unequal motion, to distinguish the times, and this Moses describes v. 14, 15, etc. 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 signs, 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 stars, etc.) This done, then after, all the face of the World began to appear beautiful, and the heat of heaven more temperate, began to temper the matter of inferior 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, etc. v. 20.) the waters were first commanded to produce living creatures, because it is a softer Element than earth: first reptiles, as earthworms, and other worms, etc.) because they are as it were the rudiment of nature, also swimming things, and flying things, that is, fishes and birds, animals of a more light compaction; that was done on the fifth 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 itself 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 stars, the air birds, the water fishes, the earth beasts, there was yet a ruler wanting for these inferior things, namely, a rational 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 likeness, who may rule over the fishes of the sea, and the fouls of the air, and beasts, and all the earth, etc. Therefore he created man out of the dust of the earth, and breathed in his face the breath of life, etc. v. 26. and 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 summary 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 rational; that it might appear, that God created these only 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 wisdom of God, he put into every thing a virtue, which they call Nature, to conserve themselves, in their essence, 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, etc. Things are made and endure hitherto, and would remain (if God would) without end unto eternity. God's omnipotency concurring no longer immediately unto particular things, (as before) but nature itself, always spreading forth her virtue through all things. which thing derogates nothing from the Providence of God, nay rather it renders his great power, wisdom, & goodness, 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 wisdom, that such an industry is put into nature to dispose all things to their e●ds, so that it never happens to err, unless it be hindered: lastly, from his power, that such an immutable durability can be put into the universe, through such a changeable mutability of particulars, so that the World is as it were eternal.  
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 testimony 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 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 Angelical World appears plain.  
I. Out of Scripture, which 1 mentions the heaven of heavens every where; but their production no where, unless it be here. 2 Moses testifies that the invisible heavens were stretched out the second day, and the fourth day adorned with stars, 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 infers, he created the heavens and the earth; terra autem, but the earth was without form, etc.  
III This reason evinces the same, those things which are made by God are made in order, now an orderly process in operation, is this, that a progress be made from more simple things, to compound things, therefore as the most compound creature man was last produced; so the most simple and immaterial creatures, (Heaven and the Angels) first of all.  
III And what would we have more? God himself testifies expressly; 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 stars sang together, and all the sons of God shouted. (Job. 38. 4, 7.) calling the Angel's morning stars, because they were a spiritual beam, and that newly risen: sons 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, and 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 days to digest it) as we will also now descend.    

CHAP. II.  

Of the visible Principles of the World, matter, spirit and light.  
WE have seen, God showing us, how the World arose out of the Abyss 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 inquire further, whether these three principles of all bodies, have a true being, and be yet existent. lest any error be perhaps committed at the very entrance, by any negligence whatsoever, but now seeing that no more doubts of matter, and light, this only comes to be proved, that by that spirit which hovered upon the face of the waters, a certain universal spirit of the world, is to be understood, which puts life and vigour into all things created, for the newness of this opinion in physics, 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 citys 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 virtue was infused by God through the whole world, sustaining 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 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 calls 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 soul of the world. And Aristotle (as Sennertus testifies) says that the spirit of life is a living and genital 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 rendered 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 humid matter, even without seed. But whence had these life, I pray you, but from that diffused soul of the World? we find by experience, that bread, wine and water, yea air, are vital to those that feed upon them, but whence have they that vital force, I pray you, if not from this diffused soul? but now if a certain spirit be diffused in that manner through all things, it follows necessarily, that it was created in the beginning in its whole mass, even as the matter & the light were first produced, in that its great and undigested mass: 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 quickening 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 quickening spirit, produced in the beginning, the Spirit of God. Namely, that it is taken in that sense, wherein elsewhere it is spoken of ●he mountains of God, (Psal. 36. v. 7.) and trees of God (Psal. 104. v. 16.) and Ninive was called a city of God: that is, by reason of their greatness and dignity.  
2. Because it was produced immediately 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 Analogy of our Faith teacheth us to believe, that the production of the matter out of nothing, is a work of God's Omnipotency, and is attributed to the Father; that the production of light (by which the World received splendour and order) is a work of wisdom attributed to the Son, (John 1. v. 3, 4.) and last, that the virtue infused into the creatures is a work of his goodness, 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 spoke 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 we 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 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 mutual 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 mass; 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 Syrup, or some other sweet liquor for tincture or conditure; last of all taking some of this lump thus made, he 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 Mechanic must have matter, and two hands to work withal; the one hand, to hold; and the other to work with: so in the framing of the world, there was need, 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, herb, 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 merely passive, Light merely 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 itself rude and dark, constituting bodies.  
Spirit, is a subtle substance, of itself living, invisible and insensible, dwelling and growing in bodies.  
Light, is a substance of itself visible, and movable, lucid, penetrating the matter, and preparing it to receive the spirits, and so forming out the bodies.  
Therefore by how much the more Matter, any thing hath it hath somuch the more Dullness, obscurity & immobility: as the earth. Vigour and durability: as an Angel. Form, & mobility: as the Sun. Spirit, Light,  
Note also; that matter, is the first entity 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 will increase itself in infinitum; which the creation of things doth also show. For God having produced the principles the first day, and wrought them together with most excellent skill, made afterward so great variety of things to proceed from them, that both men and Angels may be astonished. Therefore let us not think 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 appear 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.  
TWO The first matter of the World, was a Chaos of dispersed Atoms, 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 Atoms. for what is dust, but earth reduced into Atoms? what is vapour, but water resolved into more subtle parts? the air itself, 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 extreme small parts, as trees, bark, flesh, skins, and membranes, of most slender strings or threads; but bones, stones, metals, of small dust made up together, into which they may be resolved again. And this shows also, that those threads or hairs, are of Atoms, as it were glued together, that when they are dried they may be powdered. wherefore the whole World is nothing but dust, coagulated with various glutinous matters into such or such a form. 3 by Scripture for the eternal Wisdom itself testifies, that the beginning of the World was dust. (Prov. 8. v. 26.) out of which foundation many places of Scripture will 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 itself was made: and we see it to be truly so, that a man is dissolved not only into earth, but into all the elements, (especially those that perish by fire) and is at last scattered into very Atoms. 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 Atoms the matter of the World: but he erred in that he believed, 1 that they were eternal, 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 Atoms were conglutinated into a mass, by the infusion of the Spirit of life, and began to be distinguished into forms, by the coming in of the light.  
III God produced so great a mass of this matter, as might suffice to fill the created Abyss.  
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 calls the Abyss, which no creature can pass through by reason of its depth and vastness. Now the Aphorism tells us, that all this was filled up with that confused fume, lest we should imagine any vacuum.  
IV The matter is of itself 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 Abyss.  
V The matter is of itself 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 showed that all the bodies of the World are made of these Atoms, and are resolved into them, therefore they are nothing else but the matter clothed with several forms. which the Chemics demonstrate to the eye, reducing some dust one while into liquor, another while into a vapour, another while into a stone, etc.  
VI The matter is eternal in its duration through all forms, so that nothing of it can perish.  
For in very deed, from the making of the World until now, not so much as one crumb of matter hath perished, nor one increased. for in that bodies are generated, and do perish 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 herb, etc.  
VII The principal 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 material and corporeal, 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 soul of the World.  
THe spirit of the World, is life itself infused into the World, to operate all things in all. for whatsoever any treasure doth or suffers, it doth or suffers it by virtue of this spirit. for it is given to it.  
I To inhabit the matter.  
For as in the beginning it moved itself upon the waters, so yet it is not extant, but in the matter; especially in a liquid and subtle matter. Whence in the body of a living creature, those most subtle, sanguine vapours, and as it were flames, which are the chariot of life, are called spirits. And Chemics, extracting a spirit out of herbs, metals, stones like a little water, call it the Quintessence, because it is a more subtle substance than all the four elements. But not water itself, 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 subtle form of matter. For how fast the spirit inhaeres in the matter, shall be taught about the end. (hap. 9 10.  
TWO To move or agitate itself 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 subtle, (as water, air, the sky) being endued 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 self; by reason of that universal 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 herb, etc.) 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 itself in it, and by that means, 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 deduced into many particularities, by the command of God; so that there is one spirit of water, another spirit of earth, another of metals, another of plants, another of living creatures, etc. and then in every kind again several species. Now than that of the seed of wheat, there springs not a bean, much less, a walnut, or a bird, etc. is from the spirit of the wheat, which being included in the seed, formeth itself 〈◊〉 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 bigness of a mountain, nor stays at the smallness of a cat.  
IV To form itself 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, etc. 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, etc. (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 only, 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 brightness, 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 Latin word URO. and verily the light of heaven, doth really both shine and burn, or heat.  
TWO God put into the light a threefold virtue: 1 of spreading itself 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 inferior 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 itself, and doth still move in a round: whence came the beginning of days.  
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 midst of the Universe: which was the beginning of the earth and water.  
V The light therefore by this its threefold virtue, light, motion, and heat) introduced contrariety into the World.  
For darkness was opposite to light; rest, to motion; cold, to heat: whence came other contraries besides, moist and dry, thin and thick, heavy and light, etc. of which c. 4.  
VI From the light therefore is the disposition and adorning of the whole World.  
For the light is the only 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 forms, in the night when the Sun is absent; and living creatures and plants die in winter, by reason of the Sun's 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 congress 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 natural motions, how many they are, and how they are made, is the key to the understanding of all natural actions: and therefore most diligently to be observed.  
TWO Motion was given to things, for generation, action, and time.  
For generation: for nothing could be ●gotten without composition: nor composed without coming together: nor come together without motion.  
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 Stars 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 itself, 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, etc.) doth by agitating itself, 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 itself, and liquifie the matter And from this motion of the fire, all the motion of the matter draws its original. as the experience of the senses testifies. For gross and cold things, as wood, a stone, ice, etc. want motion of themselves, which notwithstanding when fire is put to them, they forthwith obtain, 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, smoke, and starting asunder the coals: by and by in the water, first evaporating, afterwards turning itself round, at length, boiling and galloping. but remove away the fire again, all the motion will cease again by little and little. so in a living body (an animal) take away heat, forthwith not only motion, but also mobility will cease, the members waxing stiff. Furthermore, although there be divers motions in things, yet the Original 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 itself 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 fantasy forceth it this way or that way.  
VII The motion of the matter is eightfold of expansion, contraction, aggregation, sympathy, continuity, impulsion, libration and liberty.  
Whereof the first two are immediately from the fire, the four following from some other bodies; the two last from itself, 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 contained in the same space: but one part thrusts another, that they may stretch forth themselves, and gather themselves into a greater sphere. you shall see an example, if you drop a few drops of water into a hog's 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 itself into a narrower space by condensation.  
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 will 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 subtle bodies) are above; a stone that its (that is heavy things) are here below. Note well, that they commonly call this motion natural, 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 itself, but when they cease: which will of itself appear, to one that meditates these things diligently yet I will add this. A drop of ink fallen upon paper, defends itself by its roundness; yet put a moist pen to it, you ●●ll see the drop run up into into it. See, it ●●es not downward, (as it should by rea●●● of its heaviness) but upwards, that it ●●y join itself to a greater quantity there●●.  
XI The motion of sympathy, 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 itself to the 〈◊〉) in others weak, and scarce sensible, as 〈◊〉 example in milk, the cream whereof se●rates itself by little and little, from the hevie parts, and gathers itself to the top) some things, it is as it were bound; un●●sse it be loosed some way or other, that appears in melted brass: wherein metals are ●●parated one from another, by the force of 〈◊〉 fire, and by the virtue of sympathy eve●● thing gathers itself 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 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 living spirit uniting all things.  
XIII The motion of impulsion (or cession● is that whereby matter yields to matter, th● presseth upon it.  
So water yields to a stone that com● down into it, that it may sink; so a ston● to the hand that thrusts it, etc. for a bod● will not endure to be penetrated, it had rather yield, if it can. If it cannot all, the pa●● yield, as we may see it happen in eve● Break, Bruise, Rent, Wearing, Cutting for the weaker yields 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 balance moves itself, 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 bend forcibly and let go again, betakes itself to its positure.  

A SCHEAME Of Motions.  
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 sympathy.  
connexion, as of continuity.    
thrusting or enforcing, as of impulsion    
itself, (that it may be well with itself) as the motion of 

libration.  
liberty.         
An example of all these motions in the f●●tion of the Macrocosm or great World.  
First, the spirit moved itself upon theatres with the motion of Agitation. then light being sent into the matter, penetrate it every way with the motion of Diffusion and by the matter above, where the li●● passed through, being heated and rarify dilated itself with the motion of Dispa●● but below, it coagulated itself with therytion 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● Centre, to an exact Globosity, with th● motion of Libration. there was no motion o● Liberty, because there was no external violence, to put any thing out of order.  
An example of the same motions in the Microcosm, or little World.  
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 Sympathy every member attracts to itself, that which is good for it: but by the motion of Antipathy superfluous things are driven forth, as unprofitable and hurtful to them. than 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, etc. by the motion of Contraction, lastly, the air in breathing drawn in and let forth, shows the motion of Continuity, and Contiguity. (For when the lungs are distended, the air enters in, (lest their should be a vacuum;) but when the lungs contract themselves, the air gives way.) the motion of Liberty will appear, if you either press 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 yourself.  
XVI If motions be enfolded, they either increase or hinder one another's force.  
You have an example of the first, if you cast a stone towards the earth, for here the motion of Aggregation and Impulsion, are joined 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 natural that which is but accessary.  
XVII Compound motion is in living creatures, when they do 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, natural 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. IU.  

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 general, common to all bodies; others special, 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.  
TWO There are qualities in every body, as well intangible, spiritual, and volatile, as gross, 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.  

either 

Intangible, or Nolatile, which they also call spiritual, 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 enclosed in a body, that it is fat or raw, hot or cold, moist, or dry, thick or thin, etc.  
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 form consists of qualities. Therefore the doctrine of qualities is exceeding profitable, and as it were the basis of natural science; which because it hath been hitherto miserably handled, the light of physics hath been maimed, and by that means obscure.  
IV A quality is either intrinsical, and substantial, or extrinsecall and accidental.   

Of the substantial qualities, Sulphur, Salt, and Mercury.  
V A substantial quality arising from the first mixture of the principles is threefold.  
Aquosity which the Chemics 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 conjoined with the matter, produced the moving of the waters; so Mercury is nothing but motion, the first fluid thing, which cannot be fixed, nor contained 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 smoke, though it is a most spiritual creature, and every way incorruptible.  
And Sulphur, what is it but matter mixed 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 mineral Salt, Sulphur, and Mercury, (or quicksilver.)  
For these are mixed bodies: salt earth, sulphury earth, Mercurial water: (that is, matter wherein Salt, Sulphur, and Mercury, are predominant, yet with other things adjoined; 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 Chemics demonstrate to the eye: who extract crude and watery parts out of every wood, stone, etc. and other fat and oily parts; and that which remains, is salt, that is ashes; so the thing itself speaks, that some liquor is mercurious; (as vulgar water and phlegm) other sulphury; (as oil and spirit of wine) other salt and tart (as aqua fortis) also we find by experience, in the benumming and aches of the members; that some vapours are crude, others sharp.  
VI God produced the qualities intrinsically, that the substance of every body might be form. For  

☿ Sulphur salt  
giveth unto things  
fluidity, coition, crudity. 〈◊〉, cleaving together, fatness. consistency, hardness. aptness to break.  
and from thence  
incombustibility, inflammability incorruptibility.   
That Mercury giveth fluidity, and easy 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 stopped 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 Chemics extract oil out of every stone, leaving nothing but ashes, no part cleaving one to another any longer.  
And that salt gives consistency, appears by the bones of living creatures, out of which Chemics extract mere 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 substantial qualities: the accidentary follow.  
VII An accidental 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, softness, roughness.  
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, etc.) therefore it is called insensible.  
N. The manifest qualities proceed from the divers 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 unusual 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 stiff. 5 smooth or rough. 6 light or heavy. 7 hot or cold.  
Of every of which, we are to consider accurately, what and how they are.  
XIII Rarity, is an extension of the attenuated matter through greater spaces: density on the contrary, is a straighter pressing together of the matter into one.  
For all earth, water, air, and spirit, is sometime more rare, sometime more dense; and we must note that there is not any body so dense, but that it hath pores nevertheless, 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 press, sweats forth a water like a most delicate dew.  
XIV Humidity (or humour) is the liquidnesse of the parts of the body, and aptness 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 hardened together either with heat or cold, is dry earth, but mire is moist earth, water is a humid liquor, but ice is dry water, etc.  
XV Softness is a constitution of the matter somewhat moist, easily yielding to the touch: hardness is a dryness of the matter not yielding to the touch.  
So a stone is either hard or soft, also water, spirit, air, etc.  
XVI Flexibility, is a compaction of the matter with a moist glue, so that it will suffer itself to be bend: stiffness is a coagulation of the matter with dry glue, that it will not bend but break.  
So iron is stiff, steel flexible. so some wood is flexible, other stiff, but note that the flexible is also called tough, the stiff brittle.  
XVII Smooth is that which with the equality 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, oil 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 Lightness is the hasting upwards of a body by reason of its rarity and spirituosity: heaviness is the proneness of a dense body downwards: as that appears in flame, and every exhalation, this in water and earth.  
N. W. ay 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 heaviness or ponderosity, is from the unequal 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 than wood, metals more than stones, and amongst these gold, quicksilver and lead most of all, 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 itself, penetrating and rending the touch like a thousand sharp points: but cold is a motion of the parts contracting themselves.  
N. W. 1 It appears that heat and cold, are motions and fixed qualities: 1 because there is no body found amongst us perpetually hot or cold, as there is rare and dense, moist and dry, etc. but as a thing heats or cools; the which is done by motion. 2 because sense itself 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 metal) is diminished both in bigness and in weight, till it be even consumed, and whence is that, but that the heat casting forth a thousand atoms doth wear and consume away the matter?  
Now it is called a motion of parts, and that reverberated against itself: for that which is moved in whole, and directly (not reflexedly) doth not heat; as wind, a bird flying, etc. 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, etc.  
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,) etc.  
N. W. among all things that are known to us, fire is most hot; we have nothing that is most cold but ice; which notwithstanding is far off from being opposed in its degree of cold to the degree of heat in fire.  
Calefactivum is that which may stir 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 would 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 (oil, butter,) than wood, than 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 strait pores. and this is the cause, why all things consisting of small particles, as feathers, hairy skins, and all rough things, (yea, and all sorts of dust) do either always retain heat, (by a certain agitation of the air enclosed) 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 divers 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 divers effects of heat, are to be considered also according to the diversity of the object.  

The perpetual effect of heat is attenuation: but after different manners in a matter that is 

Liquid 

Sulphury, which it kindleth, turns to flame, and snatcheth upward.  
Mercurial, which it rarefies, and stretcheth forth, as may be seen in the evaporation of water: also in the desiccation or drying up of earth, wood, etc. in which all the humour & moisture that is, turns 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, etc. (and so hardening is an effect of heat by accident.)        

Of tastes.  
XX The gustatile quality is called savour or taste; which is a tempering of the first qualities by heat and cold.  
 Temperate Sulphur giveth Sweetness.  Adult. Bitterness. For Salt Of its own nature. giveth Softness. For the Mordaity of all these, argues Salt. Combust. Sharpness. Indifferently Sourness. cooled. Bitterness. Extremely cooled. & Austerity.  
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 less according to its nature. Mercury is of itself without taste; (as we note in phlegm) but the others are soaked thereby, as▪ also by the several degrees of cold or heat, so that they are more or less sweet, bitter, salt, etc.   

Of smells.  
XXI The olfactile quality is called odour; which is a most thin exhalation of the taste.  
Yet sulphury things yield more smell than salt things and hot things more than 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 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 natural kinds of sound are: tinkling, when the air blows through some sharp thing. Murmur of running water: rattling 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 quality is called colour; which is light diversely received in the superficies of bodies, and tempered with the opposite darkness, as whiteness, blackness, greenness, etc.  
Obser. 1. That colour is nothing in itself, but light diversely 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 air, 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 nothing, but light diversely tinct with the divers superficies of things. 3 because light being reflected after several manners in the same matter, produceth several colours. We see that, for example sake, in a cloud, which is in itself like itself, 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 skye-colour, as it appears also in Crystal dust turned towards the light; which show plainly, that colour is nothing else but a different tincture of light from the different incidencie thereof. But there (in the Rainbow and glass) the colours pass through; because the matter itself is fluid and transparent: in fixed bodies, colours are also fixed; but after a way known to God, rather than 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, glass, crystal, a diamond, etc. (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 pass through the whole room, and yet will appear no where, but on the opposite wall or pavement: or unless you interpose your hand or some other dense thing: or the dust be raised, and the atoms of it fly 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, gem, 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 darkness.  
Green, is light in a middle, and most pleasing temperature of light and darkness.  
Red, is light more inclining to darkness.  
Skie-colour, is light more than half dark.  
Black, last of all, is the non-repercussion of the light, by reason of a dark superficies.  
Every of these colours hath under it divers degrees and species, according to the various temperature thereof with the others; which we leave to the speculation of Optics 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, etc. but the consideration of this is resigned to the Mathematics.   

Of an occult quality.  
XXV An occult quality is a force of operating upon any otber body, which notwithstanding is not discovered, but by its effect.  
For examp. that the loadstone draws iron: that poisons assail, and go about to extinguish nothing but the spirit in bodies: that antidotes again resist poison, and fortify 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 world, by reason of its divers 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 forms, by various and special 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, etc.  
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 pass from not being to being; or from being to not being; or from being thus to being otherwise.  
TWO 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 slippery thing, and the spirit restless, always agitating itself; 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. 100L. v. 27.  
III The mutation of a thing, is either essential or accident all.  
IV Essential 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 form 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 corporal and visible; therefore materiate, and it is no seed, except it contain in it the spirit of the species, whose seed it should be: For what should it be form 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 virtue.  
Nothing is without a place, neither is any thing generated without a convenient place▪ because the actions of nature are hindered. Now that place is convenient for generation, which affordeth the seed. 1 a soft site. 2 circumclusion, lest the spirit should evaporate out of the seed being attenuated. 3 veins of matter to flow from elsewhere. N. W. And there are as many matrices or laps, as there are generations, the air 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 itself by swelling. For the spirit being stirred up by that occasion agitateth itself, and as it were blowing asunder the attenuated parts of the matter, disposeth them to the form of its nature.  
This is the perpetual process 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 grass out of the earth, and worms out of slime, wood, and flesh putrified: yet that is done by the virtue 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 it be of the sun, 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, softened, or dilated, without heat.   

Of the augmentation of things.  
XI Everything that is generated, increaseth and augmenteth itself, as much as may be: and that by attraction of matter, and assimilation of it to itself.  
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 fuel. For heat, because it always attenuateth the parts of the matter which exhale, seeks and attracts others wherewith it may sustain itself: (as we see it in a burning candle) and a portion of matter being attracted and applied 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 itself somewhat of the spirit of the universe, and so multiplying itself also. So stones minerals, plants, living creatures, etc. 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 retain the same qualities, but changeth them variously.  
For example, wood when it grows, is thin and soft, afterward it is condensed & hardened, 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, and an agitable spirit; which may be disposed according to the mutation of the heat. Therefore seeing that alterations cannot be hindered, neither can perishing. And hence perhaps every material thing is called CORPUS, 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, rend, bruised, burnt, etc.) but of natural 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 Herbs, Trees and living creatures, etc. whither.  
XVII Putrefaction is when the spirit is exhaled from a body, and the parts of the matter are dissolved, and return into their heterogeneous parts.  
For then the watery parts are gathered to themselves (therefore putrefied things give an evil 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 taste, etc.) and hence it is easy to find the reason, why cold, salt and drying hinder putrefaction? namely, because cold stops the pores of a body, that the spiritual parts cannot go out and exhale: but dried 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 putrify, because they have loose pores, and some aquosity.)  
N. W. We must nevertheless observe, that not only soft things (herbs, fruits, flesh) putrify, but also the hardest bodies, namely, stones and metals. For the rust of these is nothing else but the rottenness of the inward parts, spreading itself abroad through the pores,  
XVIII Out of that which hath been said, it may be gathered, that the world is eternal potentially.  
For seeing that not any one crumb 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 pass 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 Axiom of Philosophers is most true; the corruption of one is the generation of another. the Architect of the World in that manner expressing his eternity.    

CHAP. VI  

Of the Elements; Sky, Air, Water, Earth.  
WE have hitherto contemplated the general 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 congress 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 itself, and apart, but do jointly 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 following, which have compound natures, as it shall appear.  
TWO 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 itself round, (as yet it turns) it purified part of the matter, and made it more subtle, the rest of the matter of necessity settling and gathering itself into density elsewhere.  
III There are four Elements, Sky, Air, Water, Earth.  
That is, there are four faces of the matter of the world reduced into forms, (for at the first it was without form) differing especially in the degree of rarity and density. Note. The Peripatetics put the sublunary fire, for sky, and call the sky a Quintessence. But that same sublunary fire is a mere figment; the heaven itself, 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 subtle demonstrations, let him see Campanella, Verulamius, and Thomas Lydiat of the nature of heaven, etc. and he will acknowledge the vanity of this aristotelical figment.  
IV The sky 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 error of the Greeks (who, thinking that it was of a solid substance, like Crystal, 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 moistening.  
VII The earth is the most gross part of the matter, as it were the dregs and settling gathered together at the bottom.  
The nature of it is to be dry and immovable.  
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 gross, then gross and fluid, at length in the bottom dregs and a thick settling. Therefore this is a mere gradation. For earth is nothing else but thickened and hardened water: water, nothing but thickened air: air, subtilised 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 movable. (For it flows) the air more yet (for it transfuseth itself here and there;) the sky doth nothing but whirl about most swiftly, & that perpetually. Also the heaven by reason of its perpetual 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 enclosed in it.  
IX The elements are transmutable into one another.  
That is, because the heat raised in the matter may extend and condense it. In the water and air we see that come daily to pass. 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 Alembics in which waters or wines are distilled. Let they be an Alembics void of all matter, filled only with air. To the long pipe of this that hangeth out apply some narrow mouthed glass, and stop the pipes mouth carefully, that no air may any way get forth: you shall see that when it cannot dilate it self locally, it will be coagulated into water in the utmost and coldest corner of it; (that is in the glass.) You shall see (I say) that glass sweat and distil drops, into which the air heated and rarified in the Alembick contracted itself. But remove away the fire, you shall see those drops vanish by little and little, and return into air.  
X Aristotle thought that the Elements were in a tenfold proportion to one another; but later men have found them near an hundred-fold  
That is, that of one drop of earth is made by rarifaction ten drops of water; and of one of water ten of air. The truth of the latter assertion is easy to be demonstrated, thus. Let one take a bladder (of an ox or an hog) and having cleansed it, anoint it with oil 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 glass, with about an hundreth part of the water which the bladder might contain. 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 blackness represents the earth in density; whiteness the heaven in rarity. But this very proportion varies, because the air is in itself sometimes thicker and grosser, sometimes more rare and thin.  
XI The matter of all the elements, as it is made up of Atoms, so it is turned again into Atoms: by so much the more subtly as it is the more subtle in its mass.  
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. aphorism 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 shows. For when they are corrupted, they return into the elements. And sense teacheth. For all things have some grossness, from the earth; some liquor from the water; some spirituosity from the air: some heat from heaven; and because all things that live, are nourished by these, they are thence called Elementa quasi Alimenta, as if you should say nourishment, as in Bohemian ziwel or ziwent.  
XIII The Elementary matter occupies a place in the world according to its degree of density and rarity.  
For the earth resteth at the bottom: the water swims upon that: the air fleets above the water: and lastly the sky is in the highest place: you shall see the like spectacle if you pour clay, water, wine, (especially sublimated) and oil into a glass: for every one of these, will occupy a place accotding to its nature.  
XIV Therefore the Elements make the four visible regions or spheres of the world.  
For the earth is a globe; which the water naturally encompasseth round; the air it: the sky the air: after the same manner as in an egg the yelk is encompassed with the white; and that with the skin and shell.  
XV Of the Elements there are two extremes, the sky and earth; as many 〈◊〉 air and water.  
They are called extreme and mean both in regard of their sites, and of their accidents. For the sky is in the highest place, most thin and hot: the earth in the lowest, most thick and cold: Sky the first movable; earth the first resting. The air and water as they partake of the extremes, so of their accidents: being sometimes either less 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 Creator 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 sky: and on the contrary, part of the fire is taken from the sky, 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 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 says expressly, that in the first seven days there was no rain. (cap. 2. ver. 5.) but he says that those waters above the Expansum were presently made the second day; therefore they are some thing else then rain water. 3 He says, that the waters were separated 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 says, that the Expansum was in the midst 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 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 persuades 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 fly hither and thither, and coagulate itself at the terms of the world on both fides, that in the middle where the light went, (and goes yet) there should be pure sky; but that on both sides above and below, the mathardning itself, 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, etc. do show. 2 the springs of hot waters every where, 3 the progeneration of metals, even in cold country's: and other things which can come from nothing else but from fire, which shall be looked into in that which follows. 4 last there is a testimony extant in the book of Job chap. 28. v. 5. Bread cometh out of the earth, and under it is turned up as it were fire. Let the Reader see Thomas Lydiats disquisition concerning the original of Fountains, and there he shall see it disputed at large, and very sound.  
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 terms 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 juices 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 Sky in specie.  
XIX The Sky is the highest Region of the most vast world, the dwelling place of the stars.  
XX The Sky is the most liquid part of the whole world, and therefore transparent, and most movable.  
For by the motion and heat of the Sun always present, it is perpetually attenuated to an exceeding subtlety.  
XXI The whole sky 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 stars were moved in the heaven immovable (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 stars are carried in heaven in all respects, as clouds in the air, that is, with their chariot. 2 by sense, for we see that our fire carries away with it the matter which it hath caught and attenuated, namely, vapours, smokes, flames: why not the heavenly fire also? which comets also show 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.  
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 joins 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 thinness 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 near the earth in summer is hot, (by the vehement repercussion of the Sun's vertical beams:) in winter, (by reason of the obliquity and obtuse reflection of the beams) it cannot be heated: above it is always cold, yet most in summer, when it is penned in on both sides with the heat of the heaven, and of the earth.   

Of the water.  
XXV Water is thickened air. Washing and and moistening the earth; the abode of fishes.  
XXVI Water of its own nature is only moist and fluid: to the rest of the qualities indifferent.  
Obs. 1. The fluidity of the water is such, that if you give it never so little declivity, it runs. But the humidity is unequal 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 add 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 coolness, 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 oil) 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 only 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 prone to heat, by reason of its rarity; water to coldness by reason of its thickness.  
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, Pools, Rivers, etc.)  
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 process 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 rend it asunder. Whence those risings a●● fall in the surface of the earth (that is mountains and valleys) were made: but 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 centre, 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 than is divided into Seas, Lakes, Rivers and Fountains.  
XXIX The sea is an universal receptacle o●●●aters, into which all the rivers of the earth unburthen themselves.  
Which very thing is an argument that the sea is lower than the earth: for rivers run down, not up again.  
XXX The sea is one in itself; because it insinuates itself into the Continent here and there, as it were with strong arms, it hath gotten several names in several places.  
That great Sea encompassing the earth is called the Ocean, those arms dividing the Continent, Bayes, or Gulfs. For all those gulfs are joined to the Ocean, except the Caspian or Hyrcanian Sea in Asia: yet that is thought to have channels within the earth, whereby it joined to the Ocean.  
XXXI The Sea is cf unequal depth commonly from an hundred, to a thousand paces: yet in some places they say, that the bottom cannot be found. Hence the sea is called an Abyss.  
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 plains, in other places valleys and depths, and in other places mountains and hills, 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, because huge rivers and showers 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 settling 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 form 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 hills, 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 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 endless 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 caverns, passages and pores, they must needs be filled; and that with a thin matter. Of air no man will doubt. But that there are waters in the caverns under ground, appears in the mines of mettle; 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 relics 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 forms 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 scorch them, and scorching them to attenuate them, and attenuating them, to resolve them into vapours: of which condensed again, many several species of things are progenerated. Now than the nature of vapours shall be laid open in the following Aphorisms.  
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? smoke, what is it, but an exhalation of wood or other matter resolved?  
TWO Vapour is generated of the grosser Elements, earth, water, air; as of all mixed bodies.  
Of water the matter is evident. For being set to the fire it evaporates visibly; set in the sun it evaporates sensibly, because even whole Pools, Rivers, Lakes are dried up by little and little, by the heat of the sun. That the earth exhales, you may know by sense, if you put a clot into a dish, (of earth or pewter) and pour in water so oft upon it, and let it evapourate with the heat, till there is nothing left, neither of the water, nor of the clay. For what is become of the clot? it is sure enough turned into air, 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 than the vapours of water? 2 Fruits, herbs, spices, etc. 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 mixed 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, etc.) but the very hardest. For how could a thunderbolt 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 metal return to its consistency, yet not in the same quantity, because something is evaporated by putting to the heat.  
III Heat is the efficient cause of vapour; which whithersoever it diffuseth itself, attenuating the matter of bodies, turns it into vapour.  
For this is the perpetual virtue of heat, to rarify, 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 always nourish infinite store of vapours in its bowels: and the sea boiles daily with inward vapours, and the air is stuffed full of them every where. And we shall see hereafter, that the sky is not altogether free from them. But living bodies of Animals and Plants, are nothing but shops of vapours, and as it were 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 well known, Stones, Herbs, Animals, etc. but because they cannot be made unless the Elements themselves be first founded, they must of necessity be melted; which is done when they are resolved into vapours, and variously instilled into things, to put on several forms. 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 who knoweth not, that waters and oils are gathered out of the vapours of Alembics? who seeth not also, that smoke in a chimney turns into soot, that is black dust? yea that soot gets into the walls of chimneys, and turns into a stony hardness? 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 blood, flesh, bones, hairs) are nothing but vapours concrete, will appear more clear than 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, etc.)  
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 only, of which it is made.  
VIII The motion of vapours with us is upwards, because among the thicker elements, they obtain the nature of thinner.  
For certainly the vapour of water is thinner than water, itself, yea, thinner than the very air: which though it consist of smaller parts, yet they are compacted. And therefore vapour suffers itself to be pressed neither by water nor air, but frees itself, still getting upwards, & hence it is, that plants grow upwards, because the vapour included spreading itself, tends upwards.  
IX One vapour is moist, another dry; one thin, another thick; one mild, another sharp, etc.  
For those qualities which are afterwards in bodies, are initially in their rudiments, that is vapours; which we may know by experience. For dry smoke pains the eyes: which a humid vapour doth not: there you have sharpness: smells also, (which are nothing but exhalations of things) do not they sufficiently manifest sharpness, sweetness, & c? and Chemics gather Sulphur, salt, and Mercury out of smoke. Therefore all qualities are in vapours more or less: 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 flux of the air, ordained in nature for most profitable ends  
For winds are 1 the besoms 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 chariots of clouds reins, smells, 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 showed by examples by and by) and so many ways 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 shown to children by ocular experiments, for if you drive the air with a fan, doth it not give a blast? if you press it when it is drawn into the bellows, doth it not breath through the pipe? if you lay an apple or an egg into the fire, doth not the rarified humour break forth with a blast? but this last will be better seen in a bowl of brass (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) etc. The fourth way is by condensation of air: if for example, you lay the foresaid bowl of brass 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 hollowness of the bowl. Therefore so many ways winds are made under heaven; either because the air is rarified with the heat of the Sun, and spreads itself; or because it contracts itself 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 compress 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 movable 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, etc.) is resolved into vapours, and the air round about is attenuated by the heat of the fire, that it must of necessity spread itself, and seek a larger room.  
XIII Winds in some countries are certain, coming at a certain time of the year, and from a certain coast; others are free, coming from any place.  
Note they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much to say as annual: which are caused either by the mountainousnesse of the tract near adjoining, 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 perpetual flux of the whole air, from the east to the west. For that there is such a wind. 1 they that sail about the aequator testify. 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 Mariners are constantly of opinion, that the navigation from east to west is speediliest performed. 4 lastly, with us in a clear and still sky, the highest clouds are seen for the most part to be carried from East to West. therefore we need not doubt of this general 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 Problem 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 wound into itself turbo a whirlwind.  
It is plain that sundry winds may arise in sundry places together, according as matter of exhalations is afforded here and there, and occasion to turn itself hither or thither. Therefore if they flow both one way, 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 wind which we see done often, yea daily, but when they come opposite to one another, and fall one against another, they make a storm or tempest; which is a fight of the winds till the strongest overcome, and is carried with a horrible violence bearing down all before it. But contrary winds of equal strength make a whirlwind, when neither will give sideway, but both whirl upwards, with a violent gyration.   

Of the sea-tide.  
XV The sea-tide is the daily flux of the sea to the shore, and reflux back again.  
The sea hath its fluxes less unconstant than the air, for it flows only to the shores, and back again the same way: and twice a a day it flows up, and twice it ebbs again. The end thereof without doubt is, to keep the waters of the Sea from putrefying by that continual motion. But the efficient cause thereof heretofore accounted amongst the secrets of nature comes now to be searched out of the truest grounds of natural Philosophy, and more accurate observations.  
XVI The cause of the sea-tide, are vapours within, wherewith the sea swelling diffuseth itself, and falling settles down again.  
For this tide is like to the boiling of water, seething at the fire; which is nothing but the stirring of the vapours raised in the waters by the force of the heat. For it is impossible that the water should not be resolved into vapours by the heat: impossible that the vapours should not seek a passage (upwards) to their connaturals. yet impossible that they should have an easy passage out of the water, (being that the superficies of the water, yea the whole mass thereof, being a diffused liquor like liquid glass, hath fewer pores than the earth or wood, or a stone:) therefore it is impossible that the water should not swell rise up, dash itself 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 within, and striving upward: all which we see in a boiling pot. ●n the same manner the sea swells, by reason of the vapour that is multiplied in the bottom of its gulfs, and lifts up itself into a tumour, & of necessity spreads itself to the side, neither doth it make any thing against this, that the water 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 gulfs. For the water of a kettle heats at the bottom, but 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 refer it commonly to the celestial fire, the Sun, and the Moon. But that is likely to be as true, as that we see a pot of water to boil, 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 bottom, 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 inferior 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 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 elsewhere: the outward heat provoking the inward. In like manner the sea vapours and boiles within, but yet after the harmony of the superior fire which is from the stars. Which harmony is seen also in yielding us water from the clouds and fountains. For in rainy weather fountains flow more abundantly; in dry weather 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 celestial to the subterraneous, etc. as it shall elsewhere appear.  
XIX The Sea flows 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 boiling pots: where the hot water is seen to boil, and to be elevated, not only in that part which is toward the fire, but also on the contrary; but to fall again on the sides both ways. So the Sea is a caldron, which the Sun (the world's 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 perpetual law.  
XX The flux and reflux 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 joined together to affect the inferior things (either jointly or else oppositely.) Also the Moon increasing the flow 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 sooner, in others later. But enough of the sea tide, the earthquake follows.  
XXI An earthquake is the shaking of the superficies of the earth in any country; 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, Mountains, Islands, with an hideous bellowing howling, and crashing.  
Which formidable effects cause us to suspect, that those vapours are then mixed, 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 kind 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.  
For example, soot, clouds, snow, etc. Note that this name of concrete, and concreture is new, yet fit to express this degree of creatures, which confers nothing but coagulation and figure.  
TWO The primary cause of concretion of vapours is cold, which wheresoever it findeth a vapour, condenseth and coagulateth it.  
That appears in Alembics, where the vapour raised by heat, and carried into the highest region of it where it is cold, resolves itself 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 liquor distils, to pass through a vessel 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 Aethereal, others aereal, others watery, others earthly.  
Namely, because some are made in the sky, as stars: others in the air, as clouds, etc. others in water, as a bubble, etc. others in the earth, as stones, etc. every one of which come to be considered apart.  
IV Aethereal concretes, are stars and comets.  
V Stars are fiery globes, full of light and heat, with which the sky 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 inferior world, concerning which is the following Aphorism. 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 celestial 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 sphere with a rapid motion of heat.  
On which starry sphere take these following Aphorisms.  
1 That the motion of this sphere is finished in the space of twenty four hours.  
2 And because that motion is circular, it is said to be made upon two hinges, or immovable points (in Greek poles) of which the one is called the Northern or Arctic pole; the other the Southern or Antarctic. Betwixt these two poles the heaven is turned: with its exact globosity, describing a circle (in the midst betwixt the two poles) which they call the Aequator. Now that tract, where the stars arise above the earth, is called the East, or the Sunrising: the opposite to it where they set, is called the West or Sunsetting; 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 sphere, (commonly called the fixed stars) are globes of wondrous greatness 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, twenty two: but God knows 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● stars; and there are some other like tracts observed in heaven, though less, and of these the words of God, Gen. 15. v. 5. are to be understood.  
5 That the visible stars reduced into certain figures, which they call celestial signs in number 69, 12 whereof 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 signs are comprehended in this distich.  
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 Autumn hath Scales and Scorpion & the Bow: 10 11 12 Goat, Water-tanckard, Fish's Winter show  
6 That the distance of this starry sphere 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 only fountain of light and heat.  
For were it not for the sun we should have perpetual night, for all the rest of the stars: forasmuch as at high noon, we are in darkness presently, if the sun be but covered.   

Now touching the sun these following Axioms 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 sphere and the earth.  
3 That it is carried with a flower motion then the stars in their highest sphere. For whereas it seems to be turned about equally, as the starry sphere is, yet it is every day left behind almost a degree, (of which the whole circuit of the sphere hath 360) whence it comes to pass, that in 365 days, it compasseth the whole spear as it were going back, and after so many day's 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 midst of the world under the Aequator: But under the Zodiac, 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 days to those that inhabit without the equinoctial. 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 vertical to any part of the earth, it heats it so much the more, by reason of the direct incidence and repercussion of the rays.  
IX And because it was not convenient that the sun and stars should always operate after one and the same manner (for variety is both pleasing and profitable to all nature) there were six other wand'ring stars added over and besides, which running under the same Zodiaque and by certain turns entering into conjunction one with another, and with the sun might variously temper his operation upon inferior things.  
These wand'ring stars are called Planets, of which there are seven, reckoning the sun for one.  
X The Planets therefore are the sun's 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 heaven, 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 watery clouds ascend not far from the earth, but dry and barren clouds very high: so the globes of the stars are carried some higher than others according to the thickness of their matter and light.  
XII The upper Planet's are bigger than the earth, but the lower are lesser.  
For it is found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth equal 91 Globes of the earth. ♄ 95 ♃ 2 ♂ 160 ☉ doth contain the 28 part of the earth. ♀ 105 ☿ 39  
XIII By how much the higher any Planet is, and nearer to the highest sphere, so much the swifter it moveth; by how much the lower and nearer to the earth, so much the flower.  
For Saturn, because he is next to the eighth sphere, is rolled about almost equally with it, yet he also falls 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 days: Mercury in one hundred and fifteen days: the Moon because she is slowest of all, remaining behind every day 13 deg. measures the Zodiaque in 27⅓ days.  
XIV The higher Planets do so observe the sun, that approaching nigh unto him, they betake themselves into the highest place; going from the sun, they sink lower towards the earth.  
And for this cause both their magnitude and their motion vary in our eyes. for when they are nearer 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, unless 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 rays.  
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 fiery and calefactive: ♄ is pale and very frigifactive: ♃ and ♀ are of a benign light: ☿ changeably sparkling: ☽ shyves with a borrowed light only: 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 than Mercury: whereas 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, twinkle most.  
XVII Because the Moon is near to the earth, and placed in a gross air, she moves most slowly; and also her body is gross 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 herself, or else very weakly: but on that side that she is illuminated by the Sun, on that side she shines like a looking glass, the other half 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 show lesser times (Months) a motion different from the Sun was given her, that by her departure from the Sun, and by her returning, she might design the progress of the months: and that it might be done more evidently, she was placed below the sun, that she might appear to us with her face enlightened after divers manners. For when she runs with the Sun in the same sign of the Zodiac, she doth not appear to us; because her enlightened 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 increasing or decreasing in light; according as she turns her enlightened 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 herself 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 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 rays; 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 find the true longitude of countries; but that belongs to Astronomers, this last to Geographers.   

Of Comets.  
XX Comets are accessary stars, which sometimes shine, and go out again: for the most part with tails, 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 than the Moon itself. 2 Their parallax, less than the Moons, sometimes none at all, do show.  
XXI Comets are not vapours kindled; but a reflection of the Sun's light, in vapours so far elevated.  
The first is easily proved. For if a Comet were a vapour kindled, it could not last half an hour. (For nothing can be kindled but a sulphury matter, but that is consumed in a moment, as it appears in Gunpowder, Lightning, a Chasm, a falling star, etc.) but histories relate that comets have lasted three years. The second is showed, because comets 1 Cast a tail 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 would 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 Crystal. 3 That vapours ascend so high, and that there are mutations every where in this visible world.  
Vapours, I say, whether exhaling from this our inferior world, or from the supercelestial 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 aerial Concrets, that is, Meteors.  
XXIII By reason of the perpetual 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 always admixed 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 itself, creeps on the ground.  
XXVII A cloud is a gathering together of 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 winds, 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 always made by the condensation of the vapour, but there is not always 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 itself, 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 always ascending, must of necessity be dissolved. And this is the cause, why the burning heat of the air is a fore-teller of rain: because than it is certain that the air is thickened.  
N. 2. That rain is better for fields and gardens than river water, because it hath a kind of a fatness mixed with it, from the evaporations of the earth, minerals, plants, and Animals, wherewith it gives the earth a most profitable tincture.  
N. 3 Sometimes worms, small fishes, frogs, etc. 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 admixed 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 pass that that vehement cold doth violently harden the drops of rain passing through them, and forces them to turn to ice: and therefore hail cannot be procreated in Winter, the cold abiding then near the earth, not on high.  
XXX Snow, is a resolution of a cloud into most small drops, and withal a thickening of them with a gentle cold.  
N. 1 It falls only in Winter: because the vapours are not elevated by the weak rays 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 withal the congelation is very mild. 2 The whiteness of the snow is from the conjunction of the parts of the water: the same comes to pass in broken ice, and in the froth of water.  
XXXI Dew is a thin vapour (or else the air itself) attracted by the leaves of plants, and with their coldness condensed into water.  
For it is no where, but upon plants; and that in the heat of summer, when the plants are colder than the air itself. Now this turns to the great benefit of the plants; for by that means they are moistened, 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.  
Therefore there is none, but in winter, when cold reigns by reason of the sun's 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 fuel is carried downward, till it fail also and be extinguished.  
For they are to be seen every clear night, in winter more than 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 gross vapour; and by reason of its grossness 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 foretells 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 itself downward, but sideways like a dragon, or sparkling beam.  
This meteors is not so often seen: and therefore they that are ignorant of the natural causes, think that the Devil 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, etc. are the things which being softened with this fire, exhale vapours upward perpetually. So there ascend, salt, sulphury, nitrous, etc. vapours, which being wrapped up in clouds, put forth various effects, for example, When sulphury exhalations are mixed 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 follows the same effect as in gunpowder, (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 turns to a stone, and being taken out after a time, is called a thunderbolt.  
XXXVI Flying sparks are a sulphury fume scattered into many small parts and kindled.  
It is seldom seen as likewise those that follow.  
XXXVII Ignis fatuus, is a fat and viscous fume, which by reason of its grossness, doth not elevate itself 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. burns 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 seven: Chasma, Halo, Parelius, Paraselene, Rods, Colours, the Rainbow.  
XL Chasma (a pit) is the hollowness of a cloud, making show of a great hole.  
It it by reason of a shadow in the midst of a cloud, the extremities whereof are enlightened. You may see the like almost in the night by a candle, on a wall, which hath any hollowness 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 rays 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 rays 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 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 collateral 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 several manners turned toward the sun and us; so that the cloud seems sometimes yellow, sometimes 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 several places, to those that behold it from several 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 centre of the luminary, the centre of the lightsome circle, and the centre of our eye are in one right line, so in a Rainbow: only that in the first the luminary and the eye are the extremes, the Halo in the midst: here the luminary and the bow are the extremes, and the eye in the midst. Now there doth not appear a whole circle in the rainbow, because the centre of it to us falls upon the earth, and so the upper half of the circle only appears. If any one could elevate himself 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 appears low. Lastly, why there can be none at all when the sun is vertical. The Lunar Rainbows are only pale, as an Halo: the Solar shows forth most fair clouds, from a stronger light diversely reflected from a thousand thousand drops, (of the melting cloud:) the colours being coordinate, as is to be seen in a Crystalline Prism: 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 again upon another cloud underneath; and therefore it is less and of a weaker colour, and the order of the colours inverted; so that the highest is lowest, as in a glass the right side answers to the left side, etc. but of Meteors enough.   

Of watery (oncretes.  
XLVII Watery concretes are: a bubble, foam, ice, and several appearances in the water: also the saltness of the sea, spring waters, and medicinal 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 somewhat fatter in its superficies, suffers not presently to fly 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 boys are wont to blow out of water and soap, (which fly a great while through the air unbroken.) From the bubble we learn, to what a subtlety water may be brought. For the skin of a bubble is a thousand times thinner than the thinnest paper.  
XLIX Foam 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 whiteness in the foam; even as ice, wax, pitch, and other things are whitish when they are beaten. The durability also of the foam is more in an oily liquor, as in beer, etc.  
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 mirror, receiving the images of all things: which is by reason of the evenness of its superficies. For light coloured with things falling upon the water, cannot (as it comes to pass in another body of a rough superficies) be dispersed, but by reason of its exceeding evenness is entirely reflected, and presents itself whole with that image to the eye of the beholder. This is the ground of all mirrors. But let us come to real concretions in the water.  
LII The saltness of the sea, is from the subterrane fire, which heating a bituminous matter, spreadeth salt exhalations through the sea.  
Saltness something bitter, with a kind of oleosity was given to the sea. 1 That the waters might not putrify. 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 pools, 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 turns 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 caverns 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 mass of waters, diffused through the hollows of the earth; which that it joins with certain gulfs 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 distil rain: so the subterrane waters, being attenuated by the subterrane heat, send forth vapours, which being gathered together in the hollows 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 return, 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 saltness: by the same reason then the deep under ground, evaporating salt waters sendeth them fresh out of fountains nevertheless. And what need words? For clouds gathered of the vapours of the sea: send down fresh showers. S● how excellently the truth of things agree with itself still.  
LIV Medicinal 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, copper, vitrio●allom, etc. 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, concrete juicesî metals, and stones.  
These are called minerals from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you should 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 blood, choler, phlegm, melanlancholy, urine, spittle, fat, flesh, veins, nerves, membranes, gristles, bone, etc. yea, the stone and gravel, are made of the vapours of food concocted and digested as: shall be seen hereafter. Now as these parts of ours are form 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 workhouse 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 fatness, 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, ochre, azure, or blue, verdigrease.) 6 Fuller's earth in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7 Medicinal earth, as sealed earth, Lemnian, Armenian, Samian, etc.  
These colours seem to be nothing else, but the soot of the subterrane fumes, variously distilled; and those earth's, nothing else but a various mixture of liquors distilled also variously, and brought to such or such a quality.  
LVII Concrete juices, are fossiles endued with a savour, or some sharp virtue, apt to be dissolved, or kindled; as sulphur, niter, salt, allome, vitriol, arsenic, (which painters call orpiment) antimony 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, brass, (or copper) iron, tin, lead, quicksilver.  
N. 1. That they are progenerated of fire, this is enough to testify, that they are oft times taken hot out of the veins, 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 blueness of their leaves, show the veins 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 brass, or iron, of no small weight falling from heaven.  
3 That metals are made of watery vapours their liquabilitie shows; now they are coagulated by virtue of salt. Therefore the dross of iron is salt and bitter.  
4 Quicksilver alone is always liquid, never consistent; as a perpetual witness 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 itself.  
5 Whether metals differ in their species, or only in degree of purity and hardness, 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 several forms of stones show, that they are not earth simply concrete, but a mass concrete of divers most gross 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 principal kinds of which are seven. The gravel stone, the millstone, the pumice-stone, the flint, (to which I refer the Smiris wherewith glass is cut, 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, gravel 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 itself many channels and passages, breathing through which, it doth variously exhale, melt, mix and boil the matter: which is not done so copiously under plains.  
LXII Precious stones are are called gems, because they are the gums of stones sweeting in the bowels of the earth.  
Hence comes their clearness and brightness, that is to say, from their most thin● and accurate straining, even more than in the gums of trees; for wood hath loose● pores than stones.  
LXIII All gems are transparent, and pellucid: but some only transparent, as these three; the Diamond, the Crystal, the Beryll● Others coloured with all, and those (according to the diversity of their colours) of sve●● sorts.  
1 Bright and burning; the Carbuncle the Chalcedon, the Chrysolite.  
2 Yellow; the Jacinth and Topaz.  
3 Green; the Emerald, and the Turquois.  
4 Red or purple: the Ruby and the Granate: but the Carnelous and the Onyx are more pale.  
5 Sky-coloured; the Saphir, and the Amethyst,  
6 Black; the Morion  
7 Changeable; as the Jasper, the Agate, the Chrysoprase.  
N. 1. That Crystal is never found unless it be hexagonal, which is the miracle of nature. And that it is grows in arched cells 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 crystals were found hanging from the stones of the arches, like Icicles of an exact hexagonal form, 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 amongst precious stones: as the pearl, in sea shell fishes: the Bezoar. the Chelidonius, the Alectorius, the Bufonites, etc. also Coral, and Amber. But these two, are to be referred rather to the following chapter.  
LXIV The virtue which is in minerals, is called their natural spirit: of which there are so many forms, as there are species of minerals.  
For there is one spirit of salt, another, of vitriol, loadstone, and iron, etc. 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 vital 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.  
TWO 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 clothed every year with those divers coloured tapestries 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 essential 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, etc. is called, and is water, earth, vapour, a cloud, iron, etc. 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, (or stalks) attracting the juice, concocting it: and sending it to the upper parts: the boughs and branches, are twigs, distributing the juice yet better concocted, to make seed and fruit: the leaves are the cover of the fruits and boughs.  
IV The Spirit of a plant is called a vegetable, or vital spirit; which puts forth its virtue three manner of ways; in nutrition, augmentation, and generation.  
For here that universal 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 vital 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, unless new matter and vigour were continually supplied with 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 pass through and irrigate all the parts; yea whatsoever is in a plant, even the very hair or down, is hollow and porous. Therefore in a man, the head is eased, when the hair is cut; because the fuliginous vapours of the brain, 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 plucked up. the humour then, or fat juice of the earth, is a fit nourishment for plants: not dry earth, because it cannot pass 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 itself, which we call by a common term growing.  
It is pleasant to contemplate what it is to grow, and how it is done Now it is easily found out by the doctrine of motions already delivered. For first, when the spirit included in the seed, begins to diffuse itself, 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 session. and because every body is moved towards a greater company of its connaturals, that vapour coming forth when the seed is warmed, tends towards heaven; but because the matter of the seed is fat and glutinous, the vapour being enfolded therein carries it upwards with it, and brings it forth out of the earth, and this is the original 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 continuity. least there should be a vacuum. but because every body loves an aquilibrium, and plants own their centre in the joint of the stump and root, it comes to pass by the motion of libration, that as much as the boughs spread themselves upwards, so much the roots spread downwards or sideways.  
Now there is a question, why when a leaf or a bough is plucked off, yea when the stock is cut asunder, the spirit doth not exhal●, but contains itself, und grows 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 itself, 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 kernel, (from which the like plant may afterwards grow.)  
The spirit of the plant foreseeing as it were, that it shall not always have matter at command, which it may vegetate, turns but a part of itself 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 kernel. Now the seed (kernel or grain) 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 nevertheless 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, etc. which is yet in force. 2 Experience. For if you uncover the earth beneath all roots and seeds, yet in the years following when it hath been somewhat oft watered with rain water, you shall see it bud forth. which is a notable argument of the spirits being diffused every where, but especially descending with the Sun and rain.  
VIII. The outer, and inner bark, leaves, shells, down, flowers, prickles, etc. are integrating parts of plants: serving to defend them, and preserve their seeds from the injury of heat and cold.  
IX. The kernels are for the most part encompassed with a pulp for their thinner nourishment, and to defend them from injury, but yet this pulp when it is come to ripeness, serves for food to living creatures; as it is to be seen in Apples, Pears, Cherries, Plums, etc.  
X. The proprieties of plants are, variety, 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 easy to be counted, (as we see;) but the vital spirit doth so diffuse itself, that the industry of no man is yet sufficient, to collect the the species of herbs, and trees.  
XII. The chief kinds of plants are herbs, trees, shrubs.  
XIII. An herb is, that which grows and dies every year  
XIV. A tree is, that which rising up on high, grows to wood, and continues many years.  
XV. A shrub is of a middle nature; as the alder, the vine.  
N. W. 1. Some trees live for many ages: to wit, such as have a compacted and glutinous substance, as the oak, the pine, etc. watery and thin plants, do soon grow and soon whither; as the sallow, etc. 2 Some lose their leaves every year, namely, those that have a watery 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 porosity and airynesse is given to the wood of trees, by reason of which they do not sink, and that. 1 That they might take fire. 2 That they might the more easily be transported any whither through rivers. 3 That ships might be made of them. Also clamminess or indissipability was given them, that they might serve for the building of houses: for which end also their tallness serves.  
Other differences of plants may be seen else where.  
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 which is below the degree of our heat, seems cold to us. As for Hemlock, Opium, etc. they do not kill with cold, but with the viscosity of their vapours, which 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 Vital spirit (as also natural) 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 itself 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 contains itself: as it is to be seen in things, smoked, toasted, roasted, soaked, pulverised, etc. which retain 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 itself to be thrust together into a drop, or a little powder, rather than 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 forms through divers Alembics, yet it doth vot fly away. For example, when a goat or a cow eats a purging herb, and the nurse drinks her milk (or the whey of her milk) it comes so to pass, that the infant that sucks her will be purged.  
4 And which is more, it doth not only retain a virtue of operating: but also of augmenting itself, and forming a creature of its kind: which may be shown by two examples. Sennertus relates, that Hieremy Cornarius caused a water to be distilled in June, Anno 1608. and that in the month of November a little plant of that kind was found at the bottom of the glass, in all points perfect. But Quercetanus writes that he knew, A Polonian Physician, that knew how to pulverise plants so artificially that the powder as oft as he listed would produce the plant. For if any one desired to have a rose or a poppy showed him, he held the powder of a rose or a poppy enclosed in a glass over the candle that it might grow hot at the bottom; which done, the powder by little & little raised itself 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 corporeal: but when the vessel was cold sunk again into powder. Who sees not here that the spirits are the formers of plants? who sees not that they inhere so fast in their matter, that they can as it were raise it again after it is dead? who sees not that the spirit of a mineral or a plant is really preserved in the form of a little water, oil, or powder? Thus the eternal truth of that saying is maintained. And the Spirit of God moved itself 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 nevertheless 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 itself freely, or had sense, it would be a living creature also.  
TWO The principal difference betwixt a living creature and a plant, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a free moving of itself to and fro.  
For the better to express the power of the spirit of life, God's Vicar in creatures, it was needful 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 perform 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 oysters and cockles. Others creep by little and little, as snails, earthworms, and other worms: some have a long body which creeps with winding itself about, as snakes: some have feet given them, as lizards, beasts, birds: but these last have wings also to fly 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 vital soul: which is nothing else but the spirit of life, thick and strong, mightily filling, and powerfully governing the bodies which it inhabiteth.  
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 than 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 only the rudiments of nature, have neither bones, nor flesh, nor blood, nor veins: but only 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, oysters, etc. But to perfect living creatures. 1 That they might have a more subtle spirit, blood and brains were given. 2 And that these might not be dissipated, they had vessels and channels given them, veins, 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 throughout. 6 And lest 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 half 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 follows.  
V The bodies of living creatures were furnished with many members: as with divers organs for divers actions. The head indeed is the principal member of a living creature, wherein the whole spirit hath its residence, and shows 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, etc.  
3 And left one thing should run against another, or fall into precipices, it was necessary to furnish them with sight; 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, etc.  
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 stomach, a liver, a heart, veins, etc.  
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 genital members.  
6 And because living creatures were to be always conversant with others of their own, or of a divers kind, they had need of some mutual 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 arms given them. Hares, bristles, scales, shells, feathers: likewise horns, claws, teeth, hoofs, etc.  
VI Therefore the whole treatise concerning a living creature, is finished in the explication I Of the nutritive faculty. TWO Of the vital. 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, knows the whole mystery 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 natural spirit, the vital by the spirit of life, the sensitive by the animal spirit: the other four by those three spirits jointly.   

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 fuel: which is moist, spirituous, and fat matter. Heat in a living 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 itself 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 natural, not a vital spirit; but we are nourished with plants, or with the flesh of other ●iving creatures, because those afford a vital spirit. Nay further, there is a particular proportion of spirits, by reason of which a ●orse chooseth oats, a swine barley, a wolf flesh, etc. Nay, an hog hath an appetite to man's excrements also, because it yet findeth parts convenient for it.  
IX Nourishment turneth into the substance ●f that which is nourished.  
That appears 1 because he that feeds on dry meats, is dry of complexion: he that feeds on moist, is phlegmatic, etc. 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 beef is strong; he that feeds on venison, is nimble, etc. If any one have the brains of a cat o● a wolf given him to eat, he partakes the fantasies of those living creatures, etc.  
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 less 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 iterate till it come to the likeness of the substance no●●rished.  
It is well known out of the Metaphysics that all action tends to this, that the Pa●●●ent may become like to the Agent, whic● is every where evident in natural things 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 applied to its substance: which should be diligently marked in that which follows.  
XII The principal transmutation of the nourishment, is by progeneration of the four vital humours, blood, phlegm, 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 blood: a part into spittle, or phlegm, a part into yellow choler, or choler; a part into black choler, or melancholy: melancholy by its grossness represents the earth: phlegm, water: blood, air: choler, fire. But they differ in colour and in savour; for melancholy is black and bitter; phlegm, white and without taste: blood, red and sweet: choler, yellow and bitter. Now it is to be noted, that amongst these four, blood is most copiously generated, because it contains the very substance of the nourishment: to which yellow choler adds only a more easy penetrating through all: but black choler fixeth it again, and applieth it to the members: Lastly, phlegm tempers the acrimony of them both, lest they should corrode with penetrating and fixing, and gently agglutinates the blood 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 vital 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 Alembics: 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 perpetual heat and vapours. For life is heat: and heat cannot but boil 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, the other are voided and strained forth.  
So in Alembics, 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 gross 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 dross.  
Thus we see it come to pass 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, etc. that so the more solid parts may have nutriment also whence by assimulation every part draws that which will profit its self, the rest must of necessity be strained out. Another reason is because plants are sustained with a little spirit, and that which doth not evaporate: but living creatures are full of spirit, (for otherwise so gross a frame could not be sustained and wielded) and that is continually attenuated and spent. Therefore they have need of more spirit than matter for their nutriment: and when that is extracted out of the spirituous parts, they void forth the rest.  
XVII The principal concoction in a living creature is threefold, Chylification, Sanguification, and Membrification.  
The first is made in the stomach: 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 stomach or ventricle. 3 the guts and the arse-hole.  
For the food being received at the mouth, is chewed with the teeth, or jaws, and passed through the throat. It is boiled in the stomach as it were in a close Alembick for some hours. And from thence by evaporation it passeth into the entrails (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. For it takes a white colour from the stomach by assimilation. The more subtle parts of this Chyle are attracted to the liver, as a matter fit for blood: 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 Session, but by the motion of Antipathy, for the natural spirits placed in the fibres of the guts, sucking forth that which is profitable, but turning themselves away from that which is unprofitable, and hateful to them, contract the nerves of the guts, and thrust forward those burdens towards the passage.  
XX The vessels of Sanguification, are 1 the mesentery. 2 the Liver. 3 the Vreteres, the spleen, and the gall.  
For the mesentery encompassing the entrails with its strings (which they call the mesaraical veins) sucks the best part of the Chylus out of the entrails; and carries them to the liver by the Vena Porta. Now the liver concocts and separates that liquor again, for it assimilates the sweeter parts in colour to itself, and turns them to blood, swelling with natural spirit: with which nevertheless there is phlegm and yellow choler, and black mixed. 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 channel of the genital member it is sent forth.  
But because the 2d. concoction ought to be far more subtle than the first, it is not sufficient that the blood is purged from its serosity. But both kinds of choler and phlegm must of necessity also be purged from redundancy: the spleen therefore by sympathy attracts to itself whatsoever it perceiveth, that is too gross and earthy in the blood, and by little veins sends it again into the entrails, and by that means disburdens itself of that dreggy humour; and last of all the gall attracteth those parts of the blood that are too sharp and fiery, (whose little bag hangs at the liver) and by strings sends them again mixed into the entrails; whence the bitterness 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 are most tenacious; from which every member apart sucketh, and by a slow agglutination assimilates it to itself, so that the blood 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 mere assimilation. The excrements of this third most subtle concoction are subtle also, namely sweat and vapour, which always breathes out through the pores. If any more gross humour remains (especially after the first and second concoction not well made) it breeds scabs; or ulcers, or the dropsy.  
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 stomach, arising from the sharp sucking of the Chylus.  
For the members being destitute of the juice, wherewith they are watered, solicit the veins of blood: and the veins (by the motion of continuity) solicit the liver; the liver, the mesentery; that the entrails; the entrails the stomach: which, if it have nothing to afford, contracts and wrinkles itself: 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 dryness, there is a desire that moisture should be poured on, and this we call thirst. It appears then why motion provokes appetite? and why the idle have but little appetite, etc.  
XXIII The whole body is nourished at once together, by the motion of libration.  
To wit, after the same manner, as the root in a plant doth equally nourish both itself, and the stock, and all the boughs. Therefore no member nourisheth itself alone, but others with itself, and so all preserved. Otherwise, if any member rob the rest of their nourishment; or again refuseth it, there follows a distemperature of the whole body, and by and by corruption, at length death.  
XXIV A living creature being 〈◊〉 nourished, is not only 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 itself; but 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 vital faculty.  
XXV Life in a living creature, is such a mixture of the spirits with the blood and members, that they are all warm, 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, kept alive, and extinguished? which the two following Aphorisms shall teach.  
XXVII The heart is the forge of heat in a living creature, burning with a perpetual 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 vital spirit in the heart, hath for its matter blood; for bellows, the lungs: for channels, by which it communicates itself to the whole body, the arteries.  
Our hearth fire hath need of three things, 1 matter or fuel, and that fat. 2 of blowing or fanning, whereby the force of it is stirred up. 3 free transpiration whereby it may diffuse itself; the same three the maker of all things, hath ordained to be in every living creature. For the heart seated a little above the liver, drinketh in a most pure portion of blood, 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 bellows dilating and contracting itself, blows upon and fans that fire of the heart perpetually, 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 continual 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 blood, is called the spirit of life; which diffusing itself through the arteries, (that accompany the veins every way) cherisheth the heat both of the blood (that is in the veins) and all the members throughout the whole body. Now because it were dangerous to have this vital 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 itself, 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 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 Animal spirit.  
XXXI That perceptive virtue consists in the tenderness of the animal 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 animal spirits is the brain.  
For in the brain, there is not only greatest store of that spirit residing, but also the whole animal spirit is there progenerated.  
XXXIII The animal spirits are begotten in the brain, that is in blood and vital 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 ears, and eyes (that is by phlegm and ●ears.)  
For the strings of the veins and arteries, running forth into the brains, instill blood and vital spirit into them. And the blood, that turns into the substance of the brains by assimilation: but the vital spirit, being condensed by the coldness of the brain, is turned into the Animal spirit: which the air, drawn in by inspiration, and getting into the brain through the hollowness of the nostrils, and of the palate, doth so purify with fanning every moment, that though it be something cold, yet it is most movable, 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 animal 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 conjoin them. Or Sensile, Sensorium, and the Copula.  
XXXVI Objects are sensible qualities inhering in bodies; Colour, Sound, Savour, Tangor.  
For nothing is seen, touched, etc. of itself, 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 darkness, 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 animal spirit receives the objects that present themselves; namely, the eye, the ear, the nostrils, the tongue, and all that is nervie.  
Nothing in all nature acts without organs: therefore the animal spirit cannot do it neither.  
XXXVIII The medium of conjoining them, is that which brings the object into the organ: in sight, the light; in hearing, the air moved with breaking: in smells, the air vapouring: in taste, the water melting: in touch, the quality itself inhering in the matter.  
XXXIX The manner of sensation is the contact of the Organ with the object, passion, and action.  
There is but one sense to speak generally, and that's the Touch. For nothing can be perceived, but what toucheth us either at hand, or at a distance. There is no sense at all of things absent.  
XL Therefore in every sensation the Animal 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, unless we be hot or cold; nor sweet and bitter, unless we become sweet or bitter; nor colour, unless 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; etc.  
XLI Yet in every sensation the animal spirit doth reach upon the thing sensible: namely, in receiving, speculating, & laying up its species.  
For the Animal spirit resident in the brain, what ever sensorie it perceives to be affected, conveys itself thither in a moment to know what it is: and having perceived it, returns forth with, and carries back the image of that thing with it; to the centre of its workhouse, and there contemplates it, what it is, and of what sort: and afterward lays it up for future uses, hence the Ancients made three inward senses.  
1 The common sense, or attention.  
2 The Fantasy, or imagination.  
3 The memory, or recordation. But these are not really distinct: but only three distinct internal 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 knows, and strangers? yea sometimes a dog or a horse, etc. 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 cudgel, fears the like at the sight of every staff, or gesture, etc. And therefore it is certain, that every living creature, even flies and worms, do imagine. But of the inward senses, more at large, and more distinctly in the Chapter following.  
XLII The effect of sensation is pleasure, or grief.  
Pleasure, if the sense be affected gently and easily with a thing agreeable thereto, with titillation; grief, if with a thing that is contrary to it, or suddenly with hurt to the Organ.  
XLIII And that the Animal spirit always occupied in the actions of sense, may sometimes rest, and be refresbed, sleep was given to a living creature; which is a gathering together of the animal spirits to the centre 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 weariness, when the members being chafed do exhale vapours? 2 Why careful thoughts disturb sleep? that is, because that when the spirit is stirred to and fro, it cannot be gathered together, and sit still. 3 What it is to watch, and how it is done? namely, when the spirit being strengthened in itself, scatters the little cloud of vapours already attenuated, and betakes itself to its Organs. 4 Why too much watching is hurtful? because the spirits are too much wearied, weakened, consumed, etc.  
Thus much of the Senses in general, something 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 hairs, nails, bones, do not feel, etc. though you cut or burn them: because they have no nerves running through them. Yet they feel in that part, where they adjoin to the flesh, because they have a nervie substance for their gluten. Hence the pain under the nails, 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 continual pain and trouble, by being too sensitive, it is encompassed with a thin skin, called in Latin, Cuticula (which we see come of sometimes in members that are scorched and bruised) and void of sense, to restrain the violence of the sense.  
XLV The taste hath the tongue for its Organ, a porous member, and always 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 counsel 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 porosity of the tongue serves very well. Yet there were added over and above two little kernels, called Tonsillae, spongious too, always 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 smell coming from things may enter the brain.  
Therefore when the Catarrh flows and fills the nostrils, smelling is hindered. This is the most open way to the brain, and therefore most powerful to affect the animal spirit, either immediately pleasing, or recreating or strengthening it, or molesting and suffocating it. For hence it is, that gross, 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 contains the hole to the brain, together with a gristly border winding about like the shell of a snail, adjoined without to receive the motion of the air when in is stricken, and turn it inward: but within at the centre of the windings is a little drum, with a little bit of flesh standing by it, like a hammer; which being beaten with the air that enters, beats the drum also, which the spirit perceiving, judges of the greatness or smallness, nearness or distance of the thing beaten with the air: and by multiplied experience, knows what it is that moves the air, and of what sort.  
This wonderful Organ is easily corrupted within and without. Within, if the passages be stopped with phlegm: & much more if the hammer or the drum be hurt with rottenness. But without, if the ear, (that is that gristly border) be cut off: for then the sound slips by the ear, or being received in ordinately, makes only an inordinate noise. To help which the Creator gave living creatures two ears apiece.  
Now it appears hence, 1 Why too sharp 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 air moved, moves that which is next it round about by the motion of diffusion.  
3. Why a sound spread round about, fails by little and little? because it is just as when the water of a pool 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 stick in the air, 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 air, 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, return again toward the centre.  
XLVIII. The sight hath the eye for its Organ; which is nothing else but a living looking glass, receiving into itself the images of such things as present themselves, and transmitting them to the brain to be judged of.  
The fabric of the eyes is admirable. For beneath the forehead 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 humorous that come from the brain. In the midst of which there is a pipe woven together of an opacous thin membrane, yet full of a most pure crystalline humour: they call it the apple of the eye, in which vision is properly made, this is encompassed with a network, full of a watery or glassy 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 horn) call cornea, and this is transparent over against the apple and the network, elsewhere it retains its whiteness. Now under the root of the apple lies the optic nerve, by which the image of the thing perceived, passeth strait to the centre of the brain,  
XLIX. No vision is without the ministry of light; for that reflecting from things and coloured with their aspect diffuseth itself every way, and wheresoever it falls upon a glass, it impresseth the image of the said things.  
Whence it appears: 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 air, etc.  
2. Why those things that are to be seen must of necessity be enlightened? 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 itself be enlightened 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. Why we see nothing, if there be any thing betwixt the eye and the object? because the reflection of the light is not made but in a right line.  
5. Why 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 pass our sight,; (and much more the sight of an horse or an elephant, etc.) because there are more subtle spirits in a more subtle body.  
6. Why whiteness disgregates the sight, and if it be overmuch, dissipates and corrupts it? because it is the very light itself 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 threefold, straight, reflected, and refracted  
Right or direct vision is that whereby the light is seen, suppose the Sun or fire: For here the light offers itself to the eye by a single line.  
Reflected is, that whereby other things are seen in a free air: 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 oar or pole seems broken in the water. Also when a piece of money in the bottom of a vessel full of water, seems 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 putrify and perish, if it were not quickened 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 animal spirit.  
Therefore a body without life, though never so well furnished with Organs, moves not: and when the brain, the feat of the animal spirits is ill affected (for example either with giddiness or a surfeit) 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 palsy and apoplexy.  
LIII. Now the animal spirit moves either itself only, or the vital spirit with it: or lastly the members of the body also.  
LIV. The animal spirit moves itself perpetually, sometimes more, sometime less: namely, running out and into the Organs of the senses: or howsoever stirriug itself in its workhouse.  
For from this inward motion of it, are perpetual fantasies or imaginations even in sleep; which than we call dreams.  
LV. It carries the vital spirit along with it, when at the sense of something, either pleasing or displeasing it conveys itself to and fro through the body, taking that with it as it were to aid it; as it is in joy and sorrow; hope and fear; gratulation and repentance; and last of all in anger.  
For joy is a motion, wherein the spirit poureth forth itself at the sense of a pleasant object, as though it would couple itself with the thing that it desireth. Thence that lively colour in the face of a joyful man from the vital spirit, flowing thither with a most pure portion of the blood. And this is the cause why moderate joy purifies the blood, and is helpful to prolong life. See Prov. 15. v. 13. & 17. v. 22.  
Sorrow is a motion, whereby the vital spirit at the sense of an object that displeaseth it, runs to its centre; the heart as it were feeling a hurtful thing, thence paleness in the face of those that are affrighted, and stiffness of the skin and hairs; 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 mixed motion, whereby the spirit for fear of injury flies to the centre, and thence pours forth itself again as it were in revenge. Hence they that are angry, are first pale, and afterwards red, etc.  
N. W. All these motions commonly called affections, or passions of the mind, are common to all living creatures: But according to more and less, for Sanguine creatures are merry; Melancholy, sad; Phlegmatic, faint; Choleric, furious, etc.  
LVI. The said Animal spirit moves the members, but with the use of instruments; Tendons and Muscles, and the joints of the bones.  
The puppets wherewith Jugglers (a pleasant sight to children) show plays, that they may turn themselves about, as though they were alive, must of necessity have: 1 Joints of the members, that they may bow. 2 Nerves or strings with which drawn 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 Joints 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 joints of limbs.  
2. Certain ligaments fastened about the bones, wherewith attraction and relaxation might be made; therefore certain 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 drawn, the following bone is drawn, so as to bend itself. Now it is to be noted, that these tendons about the joints of the bones are bare on both sides; but about the middle of them they are extended into a kind 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 lest that the tendons when they are drawn 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 mere 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 fantasy, convey itself into the belly of this or that muscle, so it stretches or dilates it as it were a pair of bellows, and draws in that which is opposite, from whence nothing can follow but the bending of that member.  
Thence it appears: 1. That the animal 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, etc.  
2. It appears also, That by how many the more muscles are given to any member, by so much the nimbler it is unto motion: by how much the bigger, so much the stronger; For example, in the hands and feet, that they might be sufficiently able to undergo the variety of labours and going. It appears also why they that are musculy or brawny, are strong, but those that are thin, are weak?  
3. It appears also that the animal spirit is most busy in motion, running to and fro at the command of the fantasy, 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 itself at the pleasure of the fantasy, into this or that muscle: and the muscle giving place to the spirit flowing in, stretcheth forth itself: then when the muscle is stretched forth in breadth, the length of it must be contracted of necessity: and the tendon follows the muscle contracting itself, and draws with it the head of the next bone by the motion of continuity; all with inexplicable quickness.  
5. It appears also that this local motion (either of the whole living creature, or of some member) is made about something immovable with various enforcing.  
6. And because it is with enforcing, it cannot be without weariness.  
7. And because it is with weariness, there is sometimes needs of rest; which 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 midst 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 weariness, so too much rest causeth tediousness: because the spirit loves to stir itself. 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 weight of the upper, and also for that the spirit desires to move itself any way. Hence it is in that we turn us oft in our sleep.   

Of the enuntiative faculty.  
That a living creature might give knowledge of itself by a voice, the animal spirit doth that, at the direction of the fantasy: but it hath these Organs, the Lungs, the rough Artery, and the Mouth.  
LVII. To every living creature (fishes excepted) there was given lungs, to cool the heart, with a gristly pipe called the rough arteterie. Which notwithstanding serves withal to send forth a voice: because that in the upper part of it, it hath the form of a pipe, wherewith the air 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 itself to the air 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 trial 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 perform.   

Of the defensive faculty.  
LX. The animal spirit if it perceive any hostile thing approach unto it, hath presently recourse to its weapons, whereby either to defend itself (setting up its hairs, bristles, scales, prickles) or to offend and hurt its enemies (using its horns, nails, wings, beak, hands, etc.)  
Which by virtue 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 necessity be multiplied, for the conservation of their species; touching which mark the Axioms following.  
LXI. Because that the generation of living creatures, by reason of the multitude and tenderness 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 form in the very body of the living creature itself.  
As the sun by its heat doth beget plants in the womb of the earth, so it may also those living things, whose formation is finished with in some few days, as worms, mice, and divers infects, (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 solid 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 Creator of things, appointed the place of formation to be, not in the earth, but in the living creature itself; having form 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. Woe be to the rashness 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 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 containing themselves within: which Anatomists know.  
LXII The spirit is the director of all generation, like as in plants; which being heated in the seed, first forms itself a place of abode, that is the brains and head: and thence making excursions, forms 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 general; the kinds follow.  
LXIII A living creature according to the difference of its motion is 1 Reptile. 2 Gressile. 3 Natatile. 4 Volatile.  
LXIV Reptile, or a creeping thing is a living creature with a long body, wanting feet, yet compunded of joints (or gristly rings) by the contraction and extension of which it winds up and reacheth out itself: as are worms and serpents.  
LXV Gressile is, that which hath feet (two or more) and goeth; as a lizard, a mouse, a dog, etc.  
LXVI Natatile is, that which passeth through the water by the help of fins: it is called a fish: amongst which crabs also, and divers sea-monsters are reckoned.  
LXVII Volatile is, that which moves itself through the air, by the shaking of its wings; and is called a bird.  
The lightness of birds to fly, 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 piss: because all their moisture perpetually evaporates into feathers. It is impossible therefore for a man to fly, though he fit himself with wings, because he wants feathers to raise him: and those which he takes to him, are dead, and void of heat and spirit.  
LXVIII Small living things are by a special name called infects; as flies, worms, etc.  
They are called infects, from the incisions whereby their bodies are cut off round as it were. These may be divided after the same manner. For worms are Reptile, Lice, Fleas, Punies, Spiders, etc. Gressile, the water-spider, and the horseleech, etc. Natatile, Flies and Gnats, etc. Volatile, and all those with infinite differences, so that here also there is not wanting a most clear glass of the admirable wisdom of the Creator; and a school to man, to learn virtues, and forget vices (of both which there are an express image in living creatures, which the Scripture oft inculcates.)   

An Apendix.  
Of the tenacious inherency of the animal spirits in its matter.  
WE showed toward the end of the ninth Chap, how fast the natural and vital spirit inhereth in its matter: we are now to give notice of the like in the animal spirit, how firmly it also abideth in its matter, that is the blood, the understanding of which thing, will also add much light to those places of Scripture, where it is said that the soul of every living creature is in the blood thereof; yea, that the blood 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, than it is certain that the animal, as well as the vital 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 nevertheless: so the eggs of fishes, frogs, pismires, beetles, scattered either upon the earth or waters, do bring forth young the year following.  
TWO In bodies already form the same spirit, compelled sometimes by some force, forsakes the members, and ceaseth from all operation: yet conglobates itself to the centre of the body, and coucheth so close, that for many days, months, years, it lies as it were asleep, yet at length it awakens again, and diffuseth itself through the members, and proceeds to execute vital operations as it did before. We find it so to be in Flies, Spiders, Frogs, Swallows, etc. which in winter lie as though they were dead in the chinks of walls, or chaps of the earth, or under the water, yet when the Spring comes in, they are alive again So flies choked 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 days after, and raised again with foments. Trances continued for some days 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 extreme 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 flows out with the blood 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 relics:) 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 ox quakes, and is madded, and runs away at the presence of the butcher? is it not because he smells the garments, the hand, the very breath of the butcher stained with the blood 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 days, or months, yea, and years? (For it is manifest by a thousand trials 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 King's Counsel) and certainly we are not to fly to miracles where nature itself by constant observation shows her laws. 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 blood, pouring out it self as it were in revenge, leaps upon the murderer: and that after the same sort as we see a dog, a wild beast, or ox, 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 seizes on him. Whence it comes to pass, 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 blood, namely by sympathy. Hence that Antipathy 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, etc.  
3. The cunning of a most excellent Chirurgeon in Italy is [well] known, who helped one that had lost his nose, carving him another out of his arm, cut and bound to his face for the space of a month: 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 duel, desired his help; but being delicate and not willing to have his arm cut, hired a poor country fellow, who suffered himself to be bound to him, and his arm 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 man's nose rotten 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 spiritual unity? Therefore when the spirit went out of the country man's carcase, as it rotten, part of it also went out that the Noble man's nose, and his nose (by reason of the Noble man's spirit, succeeded not [into the place of it] as being into the lump of another's [flesh]) rotten also, and fell off.  
4 It is accounted amongst the secrets of nature, that if friends about to part, drink part one of another's blood, (and so adds a part of his spirit to his own) it will come to pass, that when one is sick, or ill at ease, though very far asunder, the other also will find himself sad: which if it be true, (as it is most likely) the reason is easy to be known.  
5 The Magnetical Medicine is very famous amongst Authors: with which they do not cure the wound itself, but the instrument wherewith he wound was given, or the garment, wood, or earth besprinkled with the blood of the wound, is only 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 show that this kind of cure, with an ointment made with most natural things, (yea with nothing but the grease of the axletree, scraped off from a cart) hath certain success, without using any superstition. Wherefore it is credible, that the spirit poured out of the body with the blood that is shed, adheres partly in the blood, partly to the instrument itself: (for it cannot abide without matter) & being forced thence with the fat that is applied returns 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 blood or fat thereof, be forthwith applied to the wound, it sucks out the venom again, because it returns to its own connatural. More of this kind might be observed by approved experiments.  
6 Last of all, it is not unworthy of our observation, that the animal spirit doth form living creatures of another kind, rather than quite forsake the putrifying matter: namely, worms, 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 hen's spiders, of duck's frogs, etc. which that it will so come to pass, if they be buried in dung, John Poppus a distiller of Coburg, hath taught after others. It appears then that the animal 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 immortal soul.  
For the Creator inspired a soul into him, out of himself, Gen. ●. v. 7. which soul is called also the mind and reason, in which the image of God shineth.  
TWO Therefore he is compounded of three things, a body, a spirit, and a soul.  
So the Apostle testifies. 1 Thes. 5. 13. Let your whole spirit, and soul, and body be kept blameless. And so 1 Cor: 14. vers. 14. He distinguisheth betwixt the spirit and the mind. And indeed so it is: we have a body compounded of the Elements as well as bruits; we have a spirit from the spirit of the world, as well as they: but the soul or mind is from God. The first we bear about us mortal: 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 clothed, and sitting in his royal throne. For the mind 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 dwells in the body, and guides it, as the Pilot doth the ship; so the soul dwells 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 carcase:) so the spirit without the mind, hath no reason, nor understands any thing; as we see in bruit beasts. Therefore the soul useth the spirit for its chariot and instrument; the spirit, the body; and the body, the foresaid instruments.  
IV As the spirit is affected by the body; so is the mind by the spirit.  
For as when the body is diseased, the spirit is presently sad, or hindered from its action: so when the spirit is ill disposed, the mind cannot perform its functions dextrously: as we may see in drunken, melancholy, madmen, etc. Hence it is, that the gifts of the mind follow the temperature of the body; that one is more ingenious, courteous, chaste, courageous, &c, than another. Hence that fight within us, which the Scripture so oft mentions, and we ourselves feel. For the body and the soul, being that they are extremes (the one earthly, the other heavenly; the one bruit, the other rational; the one mortal, the other immortal; are always contrary to one another in their inclinations. Now the spirit which is placed betwixt them, ought indeed to obey the superior part, and keep the lower part in order as its beck. Yet nevertheless it comes oft so to pass, that is carried away of the flesh, and becomes brutish.  
V. Such a body was given to man as might fitly serve all the uses of his reasonable soul, And therefore: 1 Furnished with many Organs. 2 Erect. 3 Naked and unarmed, that it might be free of itself, and yet might be clothed and armed any way as occasion required.  
For the hand, the instrument of instruments, the most painful doer of all works, was given to man only. He only hath obtained an erect stature, lest he should live unmindful of his country, Heaven. Again, he only was made naked and unarmed; but both by the singular favours of God. For living creatures whilst they always bear about them their garment, (hairs, feathers, shells) and their arms (sharp prickles, horns) what do they bear about them but burdens, and hindrances of divers actions? The liberty granted to man, and industry in providing, fitting and laying up all things for his use and pleasure, is something more divine.  
VI A more copious and pure spirit was given to man, and therefore his inward operations are more excellent, namely a quicker attention, a stronger imagination, a surer memory, more vehement affections.  
The first appears from the brain, which is given in greater plenty to man then to any living creature, (considering the proportion of every one's body.) For all that round head, and of so great capacity, is filled up with brain; to what end? but that the spirit might have a more spacious workhouse 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 was 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 judgement. This imagination is stronger in a man, then in any living creature: so that it feigns new forms of things, namely by dividing or variously compounding things conceived. And this is done with such quickness, that upon every occasion we imagine any thing to ourselves, as we 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 dulness proceeds from a gross spirit.  
Observe this also: That the animal spirit when it speculates forward, and draws new images of things from the senses, is said to learn, when backward, resuming images from the memory, it is said to remember: When it is moved too and fro within itself it is said to feign somewhat. Note also, that from the evidence of sensation grows the degree of knowledge, for if the sense perceive any thing a far off, or weakly and obscurely, it is a general conception: If nearer, distinctly, and perspicuously, it is a particular conception: for example, when I see something move a great way off, I gather it to be a living creature: when I come near, I know it to be a man, and at length this or that man, etc.  
IX. Memory (remembrance) is the imagination of a thing past, arising from the sense of a thing present, by reason of some likeness.  
For we 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 mind. So by occasion of divers accidents, as place, time, figure, colour, found, etc. divers things may come to mind, where the like was seen, heard, etc. which occasion sometimes is so slight and sudden, that it can scarce be marked, for what is quicker than the spirit?  
N. Now it may be demanded: seeing that the animal spirit moveth itself so variously in the brain, yea, and other new spirit always 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 water gently gliding, you shall see your face unvaried though the water pass away. And when you see any thing tossed with the wound in a free air, the wind doth not carry away the image of the thing from thine eye: What is the cause? But that the impression of the image is not in the water, nor in the air: but in the eye, from the light reflected indeed from the water and penetrating the air. So then in like manner, an inward impression is not really made in the brain, but by a certain resplendency in the spirit: Which resplendency may be kindled again by any like object. Otherwise if images were really imprinted in the brain, we could not see any thing otherwise in our sleep, than it had once imprinted itself in the brain being seen. But being that they are variously changed, it appears that notions are made not by real impressions, but by the bare motion of the spirit, and the imagination of like by like.  
X An affection is a motion of the mind, coming from imaginations desiring good, and shunning evil.  
There are more affections and more vehement in a man. For bruits scarce know shame, envy and jealousy, and are not so violently hurried into fury and despair, or again into excessive joyfulness; thence laughter and weeping still belong to man only.  
XI The mind of man is immediately from God.  
For the Scripture saith, That it was inspired by God, Gen. 2. v. 7. and that after the death of the body it returns to God; that gave it, Eccles. 2. v. 7. For it returns to be judged for those things which it did in the body, whether good or evil: 2 C●r. 5. v. 10. But we are not to think 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 words sound thus: And God breathed into the face of Adam the breath of life, and man became a living soul. See he doth not say that that breath (or inspiration) became a living soul, 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 entity; but only that a new perfection is put into the animal spirit in a man: so that it becomes one degree superior, to the soul of a beast, that appears out of Zach. 1●. v. 1. Where God testifies that he forms the spirit of man in the midst of him. Behold, he forms, and not creates it! It is the same word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jatzar) which is used of the body also; Gen. 2. v. 7. As therefore the body is form of the preaexistent matter, so is the soul of the preaexistent spirit of the world. And by cousequent even as the earth, water, air, and sky, are all one matter of the world, differing only in the degree of their density: so the natural, vital, animal, and this mental 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 subtlety 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 vital and animal spirit, is certainly by generation: but the formation thereof (that the inmost parts thereof should become the mental spirit, or the mind) God attributes to himself, Zach. 12. 1. Yet not concurring extraordinarily, or miraculously, but because he hath ordained that it shall be so in the nature of man. It appears also, why man is commonly said to consist of a body and a soul only? namely, because, the rational soul is of the spirit, and in the spirit. For as our body is made of a fourfold matter, that is, of the four Elements: so our soul (to speak generally, and contradistinguish it from the body) consists of a fourfold spirit, Natural, Vital, Animal, and Mental.  
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 animal 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 soul useth the spirit. Therefore the three inward Senses, Attention, Judgement, and Memory, are instruments by which the soul useth the Understanding, Wil●, and Conscience. For by diligent attention it begets understanding of things: by imagination or judging, choice, that is, to will or nill: by remembrance, conscience.  
XIII The understanding is a faculty of the reasonable soul, gathering things unknown out of things known, and out of things uncertain compared together, drawing things certain, by reasoning.  
XIV To reason is to inquire 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 itself certain general notions: as, when it seeth that the fire scorcheth all things, it forms to itself this rule as it were: All fire burneth, etc. Such kind of experimental notions they call principles, from which the understanding, as occasion is offered, frames discourse. For example, if gold melt with fire, than 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 bruit cannot attain. For they do not reason but stay simply upon experiments. As if a dog be beaten with a staff, he runs away afterward at the sight of a staff, because his late suffering comes into his memory: but that he should reason, (for example, a staff is hard; and pain was caused me with a staff: 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 choose and determine what is truly, and what is not.  
XV When ratiocination doth cohere with itself every way, it begets verity: if it gape any where, error.  
XVI Promptness of reasoning is called Ingenuity; solidity, Judgement; defect, Dullness  
For he is Ingenious, who perceives and discourseth readily: he Judicious that with a certain natural 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 blood and melancholy; the last comes from abundance of phlegm. For melancholy (understand not gross and full of dregs, but pure) tempered with much blood, giveth a nimble wit; but moistened with less, a piercing and constant judgement: which is made plain by this similitude. A glass receiving and rendering shapes excellently, is compounded of three exceed: exceeding hardness, exceeding smoothness, exceeding blackness: for the smoothness receives shapes: hardness reteins them: the blackness underneath clears them. (Hence the best sort of glasses are of steel, those of silver worse, and of glass better: by reason of their greater smoothness and hardness 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 animal spirits, receiving agility from pure blood, strength and constancy from Melancholy, make men ingenious: and when the prevailing melancholy clarifies the imagination; Judicious, too much phlegm 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 Aphorism. For there is a like reason for both, in as much as the intellect considering any object, first knows that it is something; and afterwards inquires by discoursing what it is, and how it differs from other things, and that always more and more subtilely. For universals are confused, singulars distinct. Therefore the understanding of God is most perfect, because he knows all singularities, by most special 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 evil fore-seen.  
For the soul works, that whereunto the will inclines; and the will inclines, whither the understanding leads it. It follows this for its guides every where: and errs not unless it err. As, when a Christian chooseth drunkenness rather than 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 thirst, (though perverse.) Therefore we must have a special care, lest the intellect should err, or be carried away with the inferior appetite. It appears also from thence, that if all men understood alike, they would also will and nill alike: but the diversity of wills, 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 evil, and embracing of good: vice, on the contrary, is nothing but a neglecting of good, and embracing of evil.  
XX The conscience of man, is an intellectual 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 do them, or do them not.  
Therefore the function of it in the soul is threefold: to warn, testify, and judge of all things that are done, or to be done See by the Wisdom of God an inward. Monitor, Witness, and Judge, and always standing by, given to man! woe be to him that neglects this Monitor, contemns this Witness, throws 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 Celestial, and the supercoelestial: so a man hath three ventres or bellies; the lowest which serves for nutrition: the middlemost (or the breast) wherein is the workhouse of life, and the fountain of heat: the highest (or the head) in which the animal 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; Blood and other humours, Waters; Vapours, of which the body is full, the air; the vital spirit, the Heaven, and Stars; the Hairs, Plants; but the seven Planets are the seven vital 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, etc. Lastly, certain creatures show forth their virtues in certain parts of the body. For example, some herbs cure the Lungs, some the Liver, etc. which shows a certain analogy of the Microcosm to the Macrocosm, 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 himself 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 himself 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 join the treatise concerning Angels with the Physics; 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 Aphorisms.  
I There are Angels.  
Divine testimonies, and apparitions testifiè that: and also a threefold reason. 1 Vapours, concretes, plants, living creatures are mixed 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 natural, vital, animal, and mental spirit. Now the lowest degree is to be found alone (as in concretes.) Therefore the highest may be found alone, to wit, in the Angels. 3 Every creature is compounded of Entity, and Nihility. (For they were nothing before the creation: but now they are something; because the Cretour hath bestowed on them of his Entity, more or less by degrees. By how much the more entity 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 Entity:) without doubt there is the last also, which comes nearest to a pure Entity. But man is not such: because having matter admixed, 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 Angel.  
TWO An Angel is an incorporeal man.  
An Angel may be called a man, in the same sense that man himself is called an animal, and an animal, a plant; and a plant, a concrete, etc. (as we have set down in their definitions:) that is, by reason of the form of the precedent included, with a new perfection only superadded. For a man is a rational creature made after the Image of God, immortal: so is an Angel, but for more perfections sake free from a body. Therefore an Angel is nothing but a man without a body: A man is nothing but an Angel clothed with a body.  
But that Angels are incorporous, appears 1 Because although they be present, they are not discerned neither by the sight, or any other sense. 2 Because they assume to themselves earthly, watery, airy, fiery, or mixed 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 form, by reason of the likeness of their natures, as we have said.  
III Angels were created before all visible things.  
That was showed 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) empty and void! Therefore heaven was not void: than it was filled with its host, the Angels.  
IV The Angels were created out of the Spirit of the world.  
As Moses seems to comprehend the production of Angels under the name of Heaven, so also the universal 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 itself upon the waters: intimating thus much that it was in being before. We conclude, therefore that the Angels were form out of that Spirit; so that part of that spirit was left in the invisible heaven, and shaped into mere spiritual substances, [Angels;] and part sent down into the material world below. After the same manner, as the fire was afterward partly left in the Sky, and fashioned into shining Globes: and partly sunk into the bowels of the earth, for the working of minerals, and other uses. That which follows makes this opinion probable, (if not demonstrable.)  
1 Principles should not be multiplied without cause. Seeing therefore that the Scripture doth not say, that they were created out of nothing, nor yet names any other principle, why should we not be satisfied with those principles that Moses hath set down?  
2 Angels govern the bodies which they assume, like as our spirit inhabiting the matter doth: Therefore they are like to it.  
3 There is in Angels a sense of things, as well as in our spirits. (For they see, hear, touch, etc. though they themselves be invisible, and intangible. Also they have a sense of pleasure and grief: for as much as joys are said to be prepared for the Angels, and fire for the devils, (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 increase. For being that they are immaterial, they are also free from the law of materiality: that is (when a thing tends to perfection) to be condensed, fixed, to increase, 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 itself with the matter, and essays to make new Entities. But an Angel being that it is without matter, and its essence cannot be dissipated, hath not whether to transfuse itself. 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 Angel having his essence compacted by itself, 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 sky, 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.  
X God created the Angels, that they might be,  
1 The delight of their Creator.  
2 The supreme spectators of his glory.  
3 His assistant 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. Cherubin, 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 essential image of God, or the character of his substance, is the Son, his eternal Wisdom, Heb. 1. v. 3. after the likeness 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 himself, that he might have some, who being cohabitants with him, might behold his glorious Majesty face to face, and be partakers of eternal beatitude. Now the most common name of Angels in the Old Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malachim that is, Ambassadors: in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, messengers; because God created these to be rulers and governor's 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 mouths 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. etc.  
Hence they are thought also to be added to certain persons peculiarly, (Heb. 1. 1● Mat. 18. 10. Acts 12. 15.) that they may 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. etc.) 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 govern the bodies which they assume: but those that are separated, they overthrew, stay and move from place to place with external violence, at their pleasure; yet they themselves in the mean time can be hindered or stayed by no body.  
XII The powerr of Angels exceeds the strength of any corporal creature.  
For it operates 1 without resistance of the objects by penetrating. 2 without endeavour or enforcing, being that they are not detained or hindered 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.)  
XIII The agility of the Angels is greater than of any corporeal 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 than wind or lightning, when they pass any whither. For the wind and lightning penetrate the air, not without resistance, but an Angel, being a mere spirit, doth it without any resistance. It appears then, that though an Angel be not in many places at once, (Dan. 10. 13. 20.) yet they can in a moment pass themselves whither they will. Hence it is that one Angel was able to slay a whole army in a night; and also to smite the first born of the Egyptians, throughout all the Kingdom, Isai. 37. 36. Exod. 12. 23. and 2 Sam. 24. 6.  
XIV The knowledge of Angels is far more sublime than man's.  
And that 1 because of the clearness 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 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 man's 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 evil, exercise perpetual hostility with mankind: and God makes use of them to be as it were executioners to wicked men: but hereafter he will condemn 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 mere harmony. All things 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 perpetual ties, and mutual actions and passions inevitable, so that the world being made up of a thousand thousand parts, and particles of parts, is nevertheless one, and undivided in itself; even as God the Creator thereof, is one from eternity to eternity, nor ever was there, is there, or shall there be any other God, (Isai. 43. 10. etc.)  
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 Angel; and that the whole multitude 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 Creator (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 Wisdom 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 days wherein God wrought, and rested the seventh; six Planets in heaven of inferior light, the seventh of extraordinary brightness, the Sun; six base metals on earth. The seventh exceeding all in perfection, gold, etc. And as Salomon's Throne had six inferior steps to every of which there were six inferior Leoncels adjoined: 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 metals, seven kinds of stones, & c? the seven combinations of tangible qualities? the seven differences of taste? the seven vital members in man? the seven tones in music? 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 days 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 express Image of that God whose seven eyes pass through the whole earth? (Zach. 4. 10.) and whose seven spirits are before his Throne, (Apoc. 1. 4.) yea, who doth himself make a mystical eighth with every degree of his creatures. For in him all things live, and 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 himself, (Eccles. 43. 27.) and yet none of them is he himself, (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 mystical 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 than 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 will be greater than all praise, (Eecl 43. 30. etc.) 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 PHYSICS. Touching the Diseases of the Body, Mind, and Soul, and their general Remedies.  

I.  
A Disease is the corruption of an Entity in some part thereof, and a disposition of it to total perishing (that is death.)  
Therefore both the Body, Mind, and Soul, hath its diseases.  
TWO The diseases of the body are various, scarce to be numbered; and ofttimes m●●t.  
A disease added to a disease is called a ymptome of a disease.  
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 Chirurgeon.  
N. W. The cure of a Wound, is desperate, if any vital member be hurt: as the heart, the brain, the liver, the entrails, etc. For then the vital actions are hindered, and soon after cease. 2 If any member be quite lost, it cannot be set on again: because the spirit hath not wherewithal to pass 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    
VI Crudity in the body is nutriment not sufficiently concocted: namely either Chyle, or blood, which comes I from the quality of meat and drink; when they are taken too raw, phlegmatic, unwholesome, which the concoctive faculty cannot well subdue. 2 from the quantity: when more meat and drink is put in, than it is able to alter and assimilate unto the body. For hence undigested and not assimilated humours, burden the body, like strangers, and not pertaining thereunto. 3 For want of exercise: when the natural heat is not stirred up, nor strengthened to perform its office lustily in the concoction of meats.  
From such like crudities divers inconveniences follow. For 1 if the crudity be in the stomach, 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, coals, etc. according as the crudities are turned into the likeness 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 worms; which gnawing the bowels stir up evil vapours by their motion: whence also come phartasies, very hurtful to the head. Lastly, ctudity under the skin, (in the blood and flesh) begets paleness: and when it is collected and putrified; scabs, ulcers, etc.  
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 stomach with such things, as heat, both within and without.  
VII Inflation is much and gross 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; giddiness in the head (when being prohibited to go any further it is carried in a round) laziness 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 gross or subtle  
It is cured 1 by strong exercise, that the vapour being attenuated, may go out at the pores opened. 2 by expurgation of the humours by which they are generated.  
VIII Distillation is the condensation of crude vapours into rheum, which is the cause of many evils.  
For crude vapours gettting up to the head, when as by reason of the abundance and grossness of them, they cannot be expurgated by the ordinary passage, they become rheum flowing several ways, and rausing divers diseases. For 1 If they run abundantly, and 〈◊〉 at the nose, they cause the Murr or Pose, 2 If the distillation fall into the jaws, it causes the Catarrh. 3 If into the kernels of the jaws, the Quinsy. 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 vital spirit is generated more hot than it should be, which doth not cherish, but feed upon the flesh and blood, and at length burns out the very workhouse itself of the blood, which is, the liver: whence for want of blood, which is as it were the food, follows the consumption of the whole body. 7 If the distillation flow in abundance, and gross down the marrow of the back, it causeth the Palsy, (by hindering the animal 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 joints of the bones Erthritica, the running gout; in the hip, it is called Ischias, or the Hipgout, commonly the Sciatica 10 Lastly, if those kind of run stay in the head, they procure divers diseases: as when they are subtle, the Headache. 11 Too raw and phlegmatic, the Lethargy. 12 Salt, and choleric, the Frenzy. 13 Gross and mixed with a melancholy humour, the Epilepsy, or Falling-sickness, (when as the spirits diffused through the whole body, making haste to relieve the spirits besieged in the brain, make most vehement stirs, and fight, till they either overcome and repel the disease, or else faint and are extinguished. 14 But if the gross phlegmatic humours have occupied all the vessels of the brain at once, it becomes the apoplexy, that is, a privation of all sense and motion: whence also the vital fire in the heart is soon after extinguished.  
All these diseases are both prevented, and also (if they go not too far) cured 1 by exercise. 2 by rectification of the brain by good smells. 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 thickened phlegm, whence it comes to pass that they cannot execute their office. For example, when the entrails are stopped, that they cannot void, it is the Volvuls, or wring of the guts: when the liver is stopped, the dropsy; (For the Chylus being not turned into blood, flows through the veins and members, and is not turned into members.) When the bladder of gall is stopped, the Yellow Jaundice; when the Spleen, the Black Jaundice; (For in the first the choler, in the other the melancholy, when it cannot be voided, diffuseth itself through the blood. 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 sharpness pains the Veins and Nerves.  
The cure is 1 by purgations. 2 by medicines attenuating, or breaking, cutting, and driving out the gross humours which Physicians know.  
X Putrefaction is the corruption of some humour in the body: namely, either of phlegm, or of choler, or of melancholy; which putrifying either in or out of their vessels, produce fevers or ulcers.  
The cure is 1 Expurgation of the place affected. 2 A good diet. 3 Motion.  
XI Inflammation is a burning of the vital spirit (N. vital) or of the blood 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 physics, that motion doth heat even unto firing, and that by obstruction doth 〈◊〉 an Antiperistasis exasperate the heat included (even in these things that are watery and putrid) so that at length it breaks out violently, hay laid up wet, (when it cannot get transpiration) doth show. When the blood is kindled within, it becomes a fever: when under the skin, S. Anthony's fire.  
The general cure is the opening of a vein, and cooling. But of fevers (being that it is a most common disease, and of divers kinds) something more is to be said.  
XII The fever so called, from its fervency or heat, is of three kinds. 1 The Ephemera. 2 The Putrid. 3 The Hectic. 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 vessel, which it heats with itself. The third like unto a hot vessel, heating the water poured into it with itself.  
For the Hectic occupies the bones and membranes, and eats and consumes them with an unnatural heat, by degrees almost insensibly, till at length it causeth death. It is very like the Consumption. But the putrid or rotten fever occupies the blood and humours; by which the whole body grows hot. The Ephemera is a more subtle flame, feeding upon the spirits only: and therefore it scarce endures one or two days, till the peccant cause be consumed by the spirit itself. Hence either health or death usually follows within two or three days; and therefore it is called the Ephemera or diary Fever: also the Malign fever. Of which sort also is the pestilential infection: for it comes after the same manner.  
Putrid fevers are most usual, but with very much difference: for when the humours putrify 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 expel the rottenness being turned into soot, or be extinguished itself; and therefore this fever is often deadly, it is called the Continual Fever.  
But if the humours rot out of their vessels, that is, in the veins or members, it is an Intermitting Fever. For the spirit riseth up at certain times, and opposeth that rottenness with heat: but because this battle is made further off from its Castle, the heart, when the fight is ended, it returns home. And if the putrifying humour be phlegm, it still returns to oppose it the next day: hence the Quotidian Fever. 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 phlegm recollects itself soon, and makes new business for the spirits: but is withal sooner dissipated: Hence the Quotidian lasts not long. Melancholy being that it is a dreggy humour, doth not so soon recruit itself: 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 itself, is made the hottest fight: hence Tertians are called burning fevers. They are sometimes changed one into another, or one joined with another, according as one while one putrified humour, another while another is to be opposed.  
Hence it appears 1 why a fever begins with cold? because the vital spirit being to oppose the rottenness, gathers heat as it were its aid from every part, the outward members in the mean time being benu 〈◊〉 and quaking with cold. (For even in too much fear, when the spirit gathers itself into the inward parts, there is wont to follow a chillness 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 than ordinary. 3 Why the fever leaves faintness behind it? because the spirit wearied with fight, betakes itself to rest, leaving the members destitute. 4 Why food is hurtful at the beginning of a fever? because when the spirit is preparing itself for the battle, it hath another business 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 itself too much. 5 Why it is dangerous to expel the fever over soon? because the fever is of itself a benefit to nature, driving away the rottenness in time, left it should at length prevail and oppress the heart. Therefore that is no good cure of fevers which stays the fits, but that which ripens the rottenness 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 flows either Rottenness or Inflammation. Therefore let him that prevents crudities, believe this; that he takes the best course 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 mystery if the slothful understood, they would not waste their lives with idleness.   

Of the Diseases of the Mind.  
I The Diseases of the mind are vices, procuring either disquiet, or grief thereto.  
TWO Diseases disquieting the mind, are evil desires; that is, too much ardency. 1 Of Living. 2 Of Eating and Drinking. 3 Of Multiplying itself. 4 Of Knowing. 5 Of Having. 6 Of Excelling.  
N. W. These are thus expressed by their proper names, 1 Self-love. 2 Intemperancy. 3 Salacity. 4 Curiosity. 5 Covetousness. 6 Ambition. For they that are given to these, itch and are disquieted continually.  
III The diseases that cause grief to the mind, are immoderate affections; that is violent alterations for those things which befall us according to our desires, or contrary thereto: but especially Sadness, Angor, and at Irksomeness of life.  
IV The remedies of the mind are held forth in the Ethics. The Sum where of comes to this. Love the Golden Mean, eat extremes like unto precipices. Never desire to do more than 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, etc.   

Of the Diseases of the Soul.  
I The Diseases of the Soul are, Forgetfulness of God, Torment of Conscience, and Despair of Mercy.  
TWO Forgetfulness 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, etc.)  
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, etc. 1 John 3. 21.  
IV Despair is healed by the blood of that only 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 eternal life, Joh. 6. 54  
In body sound, amind as sound, O God we pray thee give,  
That here in peace, in after bliss; for ever we may live.  
FINIS.