A DIALOGUE Philosophical. WHEREIN NATURES SECRET CLOSET IS OPENED, AND THE CAUSE OF ALL MOTION IN NATURE showed OUT OF MATTER AND Form, tending to mount man's mind from Nature to Supernatural and Celestial promotion: And how all things exist in the number of three. Together with the witty invention of an Artificial perpetual motion, presented to the Kings most excellent Majesty.  
All which are discoursed between two speakers, Philadelph, and theophra, brought together by Thomas Tymme, Professor of Divinity.  SYRACH. 43.32. 
There are hidden greater things than these be, and we have seen, but a few of his works.  
LONDON, Printed by T. S. for Clement Knight, and are to be sold at his Shop in Paul's Churchyard, at the sign of the Holy-Lambe, 1612.   

To the Right Honourable, Sir Edward Coke, Lord Chief justice of his majesties Court of Common Pleas, Thomas Tymme wisheth all happiness in this life, and in the world to come true felicity in Christ jesus.  
AS that famous Zeuxis, another Apelles, intending to limb in her natural colours the picture of juno, selected five of the most beautiful Virgins that were in all Agrigent, that from the comely feature of those, in each part, he might portray a complete and most amiable picture: so in like manner (right Honourable) I purposing to set Dame Nature upon the Stage of the world, in each limb well fashioned, out of Matter and Form, have taken her lineaments from the Art and wisdom of the more learned sort of Philosophers, that in all her parts (so well as I could) she might stand fair and well composed to the common view, of such especially as can discern and judge, a property not common to all. For every plummet is not for every sound, nor every line for all leavels; neither is it possible out of every block to make the sculpture of Mercury, no more than it is possible for every one without a convenient Bucket, to draw water from the depth of jacobs' Well.  
But your Lordship being in all human Science profoundly learned, and of mature judgement (as hath appeared by effect) can with Protogenes, decipher Apelles work, by the draft of one only line, and can by your sublimed wisdom discern the mystery of Matter and Form.  
And to the end your Honour may the better feel my meaning herein, I have reduced (as it were) innumerable beams to one Sun, and many Rivers to one Fountain, abridging large discourses into a convenient compendium and method.  
But seeing no Pomegranate can be so fair, but that some one imperfect and rotten kernel may be found therein, I humbly beseech your Honour to deal with such occurent faults, as Lapidaries are wont to deal with precious stones, who to hide a crack or flaw, do set the same more deep in gold. So (my right Honourable Lord) let your Noble name and High reputation of learning and sage prudence, shadow and adorn my imperfections in this Treatise. Wherein, albeit you find not an eagle's nest, no more than Theseus did (notwithstanding through fair promises he had long looked for it) yet happily your Honour, at the least shall find a Wren, and then at the last you may say you have a Bird.  
Now fearing lest I paesse the due limits of proportion, as did the Myndians, who made their gates greater than their Town, I cease to stay your Lordship from your Honourable affairs, craving pardon for this my boldness, and beseeching God to increase your days and years with desired health, to your joy and comfort, and to the good of this Church and Commonwealth of great Britain.  
Your Honour's most humble, Thomas Tymme.   

To the Reader.  
THE Almighty Creator of the Heavens and the Earth, (Christian Reader) hath set before our eyes two most principal Books: the one of Nature, the other of his written Word. By these we know that, God was before all times, infinitely one, comprehending all things that now be, in himself: and being the beginning of Time, created those things in number, measure, and weight, adorning his work most wonderfully with these three Instruments, as with the first Forms. And form thus this universal frame after the similitude of Unity, in circular compass, in pure and mere simplicity.  
The wisdom of Nature's book, men commonly call Natural Philosophy, which serveth to allure to the contemplation of that great and incomprehensible God, that we might glorify him in the greatness of his work. For the ruled Motions of the Orbs: the wonderful workmanship of so many starry Tents: the connexion, agreement, force, virtue, and beauty of the Elements: the situation, firmness, and spreading of the Earth amidst the waters: and so many sundry natures and creatures in the world, are so many interpreters to teach us, that God is the efficient cause of them, and that he is manifested in them, and by them, as their final cause to whom also they tend. Yea, the Natural Motions which belong to all creatures, even to Vegetables, casting their roots downwards, and their sprouts upwards, do therein set forth the power and wisdom of the omnipotent Creator. But the Mirror wherein we may yet better behold God, is Man, a little World, in whom shineth, and is imprinted a Divine Essence, the like whereof is not to be found in any visible creature beside. How necessary is it then, for men to consider the works of God in his creatures? And how much more necessary is it to behold their own person and nature, wherein there are almost as many marvelous works of God, as there are in the whole frame beside? For what will it profit a man to measure the Universal: to compass the whole Elementary Region: to know the things in them, and their nature: and in the mean time to be ignorant of himself? For albeit, a general knowledge of all the creatures of this visible world, will greatly help to lead man to the knowledge of God the Creator, yet he shall never be able to know him well, if with all he know not himself.  
Plato searching by the means of Motion, what was the substance, nature, and immortality of man's Soul, attained to the understanding of the Divine Essence. Aristotle also taking the same way, acknowledgeth that he knew God under the name of the first Mover, who is perpetual and immovable. But the wisdom Supernatural, called theology, revealed in the written word of God, being far more excellent than all natural Philosophy, sublimeth our spirits, through the light of the divine Spirit, to mount (as it were) by jacobs' ladder, with Phoenix' wings, from the things of Nature to Celestial and Divine things, whereby we have a light and bright understanding.  
If man had not sinned, the book of Nature would have sufficed to have kept him always in the knowledge & obedience of God his Creator. For than he should himself have carried that Book whole & perfect, imprinted in his heart and mind, neither should his Soul have needed any other Teacher to know itself; but itself should have clearly beheld and contemplated itself so long as she preferred and preserved her first light, wherein God had created her. But now that she is in the body as it were some excellent picture of Apelles, fallen into a sink of mire, covered and compassed about with thick mists and obscure darkness, it is very needful that we should have another new light brought to us from Heaven, not natural, as the first, but supernatural. For this cause God hath given us his sacred Book, by means whereof, as also by his holy spirit, he communicateth to us as much heavenly light as is needful for the knowledge of ourselves, and of his high Majesty.  
Now (Christian Reader) because all things live, move, and have their being in God, a fire most pure & simple, and a light inacceslible, (from whom that subtle fire which penetrateth into every thing, and is the cause of all motion, proceedeth, and hath original,) I have compiled this Dialogue, discoursing natural Philosophy, that thereby thou mayest not only pry into Nature, but also thoroughly understand the cause and beginning thereof to be in God. And for that rare things move much, I have thought it pertinent to this Treatise, to set before thee a most strange and witty invention of another Archimedes, which concerneth Artificial perpetual motion, imitating Nature by a lively pattern of the Instrument itself, as it was presented to the Kings most royal hands, by Cornelius Drebble of Alchmar in Holland, and entertained according to the worthiness of of such, a gift my pains herein bestowed and intended for thy profit and pleasure, if it seem but as Iron, yet let it serve for the Forge and anvil of good conceit, if the discourse seem rough, shadow it I pray thee with the curtain of smooth excuse: but if it be found of thee as Bullion, fit for the Mint, and currant for the stamp, then grace it with the golden approbation of Touch and Teste. So shall I rest thine during life,  
Thomas Tymme.   


The Contents of the first part of this Treatise.  
Chap. 1. showeth the beginning of all natural things, and their first Matter.  
Chap. 2. showeth the form of things natural, and the preparations thereunto.  
Chap. 3. Concerneth Power: which is a preparation of Matter to receive form.  
Chap. 4. Concerneth Matter, Form, and Temperament.  
Chap. 5. Concerneth the three principles of Nature: viz. Salt Sulphur, and Mercury.  
Chap. 6. Concerneth the existence of Man in the number of three.   

The Contents of the second part.  
Chap. 1. Concerneth the natural Heavens, and their motions.  
Chap. 2. Concerneth the natural cause of the motion of the Sea.  
Chap. 3. Concerneth the nature and quality of the earth: and the handling of a question whether the Earth hath natural motion or no.  
Also herein is described an Instrument of perpetual Motion.  
Chap. 4. Concerneth the cause of all natural causes: and the motion of man's soul to Celestial promotion.    

NATURES CLOSET OPENED, BY THE DISCOURSE OF TWO SPEAKERS, PHILADELPH AND theophra. (⁂)  

CHAP. I.  Philadelph. 
IN very good time I descry my old friend theophra (if my sight fail me not,) with whom I have of long time desired to confer about some points in natural Philosophy, wherein I much desire to be informed. I will therefore go meet with him presently, lest he turn some other way, and so I miss of my purpose, Well met my good friend theophra. Your absence from this Country in Paris, hath deprived me of your company a long time: but now you being happily returned, in very kind manner I give you the welcome.  theophra. 
I requite your kindness, rejoicing in your welfare my dear Philadelph, wishing to thee as much good as to myself.  Philadelph. 
From your well-wishing mind, let me crave of you the spending sometime to acquaint me with that admirable Queen of the world, Dame Nature, whom I suppose you know, considering your great travails. Tell me therefore in good fellowship, have you been in that Lady's Court, and seen her most rich Treasury and Closet, replenished (as men writ) with inestimable jewels?  theophra. 
I have not desired to please my external senses herein, but to behold her in contemplation, which hath contented me, without too curious a scrutiny, not daring to dive deeper than I had means to swim.  Philadelph. 
What is the beginning of natural things? and what thing is Nature?  theophra. 
All things which come forth by their own accord, and by an inward force and virtue, are said to be by nature; as the four elements of the world, metals, all kind of plants, all living creatures, and the parts of these. So that this secret and inward beginning of procreation and offspring, and of all action, is not only called, but is in very deed the nature of every thing. To this Nature a certain matter is added: as to the forming of an Image, wood or metal must be put, upon which also the name of Nature must necessarily be bestowed. And thus every thing is made of two natures, which cannot be by any means disjoined, or consist in any place being separated: and both these natures do so affect and like the other, that being knit together they live, otherwise they die. That matter, which is brought to form, as the first foundation, abideth always one and the same, until the compound matter itself doth perish and pass into another, for every substance which is begotten, is begotten, and hath being of another subject: as air is begotten of water: plants and living creatures of seed: neither is there any thi●●, now made of nothing. But yet the subject whereof any thing is made, was made of matter and form: the Form perisheth and passeth away, and another succeed, and taketh away privation, but the self and same matter abideth, which matter is ready and apt to embrace the subdued and decayed form. It is therefore necessary, that something be brought and added after such a manner, that there may be a vicessitude and conversion of things in the remainder, and survivor. Whereby it is to be understood, that matter is not begotten from any beginning, and is indissoluble and immortal throughout all ages: and that also as it was without beginning, so also it is without destruction. And when any thing is begotten, only the form thereof is procreated, and showeth itself, and when it dieth and is extinguished, the same form faileth: but the common matter of all things do ever remain one and the same. For if upon the vanishing of any thing, the matter thereof should die and perish, than the common Mass of all things had long since come to nothing: neither could mankind, nor the whole nature of things, nor yet the world itself, stand and continue.  Philadelph. 
These things I well understand. Now I pray you show me if every thing that is begotten, proceeded from another, from whence it took matter, as from a fountain: which if it be so, why then at the last do we desire the Elements, which do flow in the procreation of this compacted body.  theophra. 
They flow to this end, that they may add and supply matter to things begotten and constituted. For the matter which proceeded first from the elements, passed into a certain subject, from whence springeth and ariseth all that we behold and see.  Philadelph. 
I do not well understand your meaning, open it therefore if you please more plainly.  theophra. 
That subject body, out of which by procreation, something is borne and cometh to light, is either wholly simple or compound: out of a simple body nothing can be derived, but that which is simple, because the motion thereof is simple and uniform. For the which cause the Elements are resolved into themselves only: and in like manner return back again, and every one is made of another simple. But of a compound body no simple is made, but another compound, which can never proceed out of a simple.  Philadelph. 
I take it without further question, that it is as you affirm herein.  theophra. 
Conclude then, that there is one matter of the elements, and another for compound bodies.  Philadelph. 
I say that the consequent necessarily followeth, albeit it doth n●● plainly appear unto me to my content.  theophra. 
I will therefore deliver it more plainly. The matter of the Elements is simple: but the matter of bodies compounded of the Elements is compounded. In the simple Elements are the beginnings only: in the compound are not only the first beginnings, but also the Elements. The commutation of the Elements between themselves is most simple; wherein that which is first, supplieth simple matter to the latter: but the matter of one Element cannot suffice to the begetting of mixed and compound bodies, but the whole four must necessarily be mixed together in the procreation of bodies compound: for assure yourself, that gold, silver, Iron, and all metals, as also the precious stone called the Union, the Hyacynth, the smaragd, and all sorts of gems and pearls, took their original not from one Element alone, but from all sour in mixture; or rather if you will from the earth, as from their mother; but so as she having a convenient temper by the other, was the more fit for the procreating faculty. So also plants and living creatures come not immediately and of the earth, but by the means of seed by longer tract of time, and by many changes coming between: but yet they have received their matter out of the Elements, which were kept in the seed and faculty nutritive, so that this their matter, is not simple of the Elements, and without all form, but being much compounded, is now called a natural body, and properly a subject, wherein the incorrupt substances of the four Elements do abide. Moreover, if another body should come forth of this dying body, those incorrupt substances will remain safe and sound, albeit in another proportion, and in another order of mixture, until at the length by extreme dissolution, every of them return into their natures, and be restored to their universality.  Philadelph. 
I pray you now define unto me what thing is matter.  theophra. 
Matter is a constant and permanent subject, out of which all things are procreated: and albeit, it is not found by itself, and of the remote form, yet it is first put into the body, as the foundation wherein form is, and upon which it is supported, and is as it were the receptacle of all alterations and changes.  Philadelph. 
There are certain Philosophers, as Alexander, and others who have ●●ught me, that all things in the universal world, and the very forms 〈◊〉 things, do spring and proceed from the mixture of Elements. Affirming, that the whole form is the substance of the natural thing, and ●●at there is incident to the same a certain harmony and consent of affection's and qualities, which is the form by which it hath the name, ●●d is different from the rest: for every thing is known, and offereth it ●●fe to our sense, by these his qualities.  theophra. 
I will not stand to handle these things, which are but trifles: but ●●inke it better to spend the time upon more weighty and profitable questions, what you hold concerning the forms of Elements I care not, if so be you agree with the best sort of Philosophers, that the forms of compound bodies are placed in the kind of substances.  Philadelph. 
I do agree with them, yet lately I have learned of some very famous for Philosophy, that the forms of Elements are reckoned among qualities, which question albeit you think it a trifle, yet would I gladly hear your opinion therein.  theophra. 
I do not think that any thing can be defined concerning these, which is either certain, constant, or approved by general consent, so long as man's mind is shut up in the prison of his body, neither can he know by his senses, what Matter, and Form is: I rather incline to their opinion, which affirm that as the forms of compound bodies, are pure substances, so also the forms of the Elements are pure substances. 〈◊〉 you give credit to this opinion, and have reason for it, let me hear it.  Philadelph. 
Alexander saith thus: that form which cometh from Art, is not by any manner of means a substance, no more than Art itself: but the form which is of nature, is without doubt a substance, even as is Nature herself, for we make heat and dryness in fire (which is a natural and simple body) a form; and affirm that there is in them and from them, a natural lightness, for this is the beginning of motion tending upwards. By which words he plainly affirmeth, that the form of a natural compound, is a substance, and the quality of the Element is as the Artifice of a made matter.  theophra. 
But shut not the book as yet, till you have read further.  Philadelph. 
Contented. It followeth in this manner: for the which cause th●● form cannot subsist, if it be separated and removed apart from the matter, yet we make no doubt but they both are substances. For as the matter, so also the natural form is a substance: for the parts of a substance are substances. Now because either part is a substance, that which consisteth of both, is both the substance, and all one nature, not such as we see in an Artifice. For the subject of these is substance: bu● the form is thought to be a quality. Are not these words plain enough?  theophra. 
Yes truly, they are plain enough against you, to confirm my purpose, therefore out of them I frame this argument against you. The part (saith Alexander) of a substance, are substances: but as well the Element as the body compound is a substance: therefore as the parts of the compound body, so also the parts of the Element, are substances, if by this reason Alexander showeth that the form of a natural compound is a substance, he will not deny but that the form of the same Element is to be referred to a kind of substance.  Philadelph. 
I must confess you have taken me in my own snare.  theophra. 
Tell me Philadelph, is there not one common matter of all things? Which granted (as I know you will not deny it) you must then confess that the essences of natural things, do much differ among themselves, how then can you make those substantial essences of things to be differences from matter, which is common to all things? or how shall every thing take and derive the proper essence of his kind, from that rude and common beginning of all things?  Philadelph. 
I see not how.  theophra. 
If there be divers orders and differences of kinds among things which consist of nature: if every thing hath his proper nature, there must be some other thing appointed; besides that common matter, by which every particular thing may have his form and particular nature.  Philadelph. 
This must needs be.  theophra. 
But that thing whatsoever it be, which giveth essence to the whole, must needs be some excellent thing, and far more excellent than matter.  Philadelph. 
What else? for thereof every thing hath his name.  theophra. 
And this is the very same which thou art wont to call the form of a thing.  Philadelph. 
Not only I, but all for the most part, are wont so to call it.  theophra. 
Form, must needs be the first and chief part of all things.  Philadelph. 
I make no doubt to affirm the same of second bodies, but not so of the Elements, of which there is a far different consideration: for the species of these is a quality.  theophra. 
You do roam as it were in a certain maze. I showed you before, that after one and the same manner, the form of every simple or compound substance, is a substance: but let us come to every one particularly, and unfold their natures. A plant or metal is indebted to his form, that the one is a plant, and that the other is metal, and so of all others it may be said, of what kind so ever they be: Is this true, or no?  Philadelph. 
All men say so.  theophra. 
Then must needs the Element take the reason of being an Element, from form only.  Philadelph. 
This also is confessed.  theophra. 
But an Element is a substance by form, and a substance of this kind. For that it may be a substance of this or that kind, that is, that it may be fire or earth, it hath not such power to take such being from matter, which is common to all things.  Philadelph. 
This I granted before.  theophra. 
From whence then hath it such being?  Philadelph. 
From form.  theophra. 
Therefore this form of the Element, by which fire, is fire, and differeth from this, is a substance.  Philadelph. 
How?  theophra. 
For, if fire be granted to be a substance (as you confess it is) that same which giveth and causeth it to be fire, is also a substance.  Philadelph. 
It must needs follow.  theophra. 
The same is the reason of fire, which you deny not: whereby it cometh to pafie necessarily to be concluded, that both the form of fire, and also of every other Element is a substance. Therefore when by definition we will comprehend an Element, or other substance, we do not define it with a figure, with colour, with beauty, or turpitude, but with the same substance from whence every thing natural hath taken his essence, and that is form, which concludeth the definition of any thing. Moreover as a plant differeth by variety and dissimilitude of form from metal, and a living creature from a plant: so also an Element, which also is a substance, differeth from other substances by a certain natural and in-set substance proper unto it. For as no accidents can accomplish and perfect the essence of a substance, so no more can that essential difference of things be made of an accident, because it cannot change the essence of a natural thing. Seeing then in all other substances that which dissevereth and discerneth one from another, is substance: how can it be that it should not do the like in Elements, which are true substances?  Philadelph. 
Every substance that is comprehended by the essences, is compounded of substance and form, as out of his parts: 
The simple matter of the Element, is a matter of the similar body, compounded of the Elements. The matter of the dissimilar body is manifold.  even as all such things as Art hath made out of the matter of metal, stone, or wood, have a certain form and ornament from Art. The Element which is a simple body, hath for his subject a simple matter, wholly without form, and destitute of all fashion. But a compound, mixed, and natural body, cannot have a simple subject, for we see that a body of one sort or fashion every way like unto itself, (which the Grecians call similar) which of all the compounds is most simple by many degrees, hath a subject mixed and increased out of the four Elements, as Gold, Stone, or Iron: for it was granted afore that the matter of a mixed body, is derived from the four Elements, which reserving their forms, do abide in a mixed body: for if their forms should utterly perish, then should there be in very deed a destruction, and no mixture at all. Moreover, beholding and considering a body of many forms, and of a divers nature, as this Rose, or that pleasing Laurel Tree, I plainly discern by the beholding of the eye, (which is the surest demonstration) that the subject hath a body consisting of many unlike parts: as one of the root, one of the bark, another of the wood, another of the marrow or sap, another of the leaves, and another of the berries. Furthermore, that there is a greater difference between a vegetive and the subject of a liviing creature, because besides the diversity of parts, it hath conformation and a manifold figure or shape.  theophra. 
My good friend Philadelph, you have spoken truly and profitably of a matter known to be true by common sense and experience: whereof if any man demand a reason, beside sense and experience, if he consider the offices and actions of things living, he shall see the sinews, the bones, and the flesh, to have such different faculties and use, that he will affirm their natures and essences to be much different. Moreover, these similar parts as they are compounded in themselves, have certain proper temperaments, which being kept sound and pure, it is likely that their natures which are partakers of the same temperament do remain uncorrupt: for what can dissolve them their temperament being pure? Thus it is plain, that in the composition of a living creature, the bones, the sinews, the flesh, the films, and other similar parts do differ, not only in colour, thickness, and in other qualities and feature, but also in the natural temperament, proper essence, and in form: if any man think, that these are not sufficient to set forth the differences of things, by what other reason I pray you will he distinguish their essences? ●or what bodies can he bethink him of, whose essence is more than that of theirs? and yet no man will deny, but that these have their substance, except he be come to that madness or contentious disposition, that he dare say, that as well the parts of our body, as also other bodies which are most different, are separated only in accidents. But let him esteem as he please the decree of the most ancient Philosophers long ago exploded, who rejecting forms, affirmed that all things were made, and are to be discerned only by accidents. Wherefore to come more near to the sentence which thou hast propounded, I avow, that not only the bodies of living creatures, and of plants, but also of stones, and of certain metals, have a manifold subject, whose parts do differ in form and in essence, and not in accidence only.  Philadelph. 
There are some which affirm, that the form of the four beginnings of Nature is most simple, & that the bodies compounded of them are more perfect, for if you mark well, you shall see that there is a better form in a stone, then in the Element thereof, which is earth, and a better in a plant, then in a stone: and a much better form in a living creature, then in a plant: as if nature had given to every of these, a form, according to the worthiness of the subject. Will you say then that these things which have a compounded subject, have not also a compounded form? Or if you grant that, will you not also yield, that the form of every thing is natural, and begotten out of those forms, which are in the composition of his own subject? which if you grant to be so, you must needs also confess, that the same is not to be taken from any other, neither that it hath any other faculties than such as they give to the nature of simples. How think you of these reasons? let me hear what you can say against them.  theophra. 
I know the Authors from whence these things are drawn by you, which cannot be determined without much contention: That which I have to say herein, shall be according to Aristotle's mind and opinion, namely, that the form of an Element is a simple, in a simple subject. And that the form of a natural compound body, though the subject be cohering and coaugmented out of divers parts, yet the form of the whole is simple: and such as using a manifold and compounded subject, hath manifold and compounded faculties: by which the perfection thereof is to be discerned.  Philadelph. 
This is to me somewhat obscure, therefore I pray you express your meaning more plainly.  theophra. 
There are many orders of forms, digested out of the sorts and kinds of offices: for seeing form is a certain nature, & the same the beginning of motion, it must be deemed a most simple and imperfect form, and of basest degree, which shall be the cause but of one simple motion. 
The order of Forms. Form the beginning of motion.  But the form which shall be the worker of many different motions, shall be more perfect than that, and also of a more high degree. So the form of an Element, which because by the change of the place, is only carried upward or downward, is thought most imperfect & abject: the form of a plant which stirreth up motion of nourishment, of increase, & of procreation, is therefore accounted more perfect and more noble than that of the Element. And the form of a living creature is more noble than that of a plant, which beside the other giveth sense and a voluntary progress. But of all other, the form of a man is of the highest, & most perfect degree, which above all things, is endued from God with the gift of a Divine mind. And it is convenient, that the form which is the more perfect, and endued with most faculties, should have a more complete & better furnished body, as a shop or workhouse, that it might the better apply the great store and variety of Instruments to divers and sundry sorts of offices, for neither the perfect form which is able to effect in itself many forms, shall pass into a matter that is rude, simple, & unprepared: nor yet if it shall pass, can it either stand therein safe & sound, or fully execute all his offices in the same. The matter of the Elements is altogether simple & rude, as is the subject, which is in metal or stone, compounded of the only temper of the Elements. To plants is given both a subject dissimilar, and also a body organical: but for so much as the odds or dissimilitude is more in living creatures then in plants, the same dissimilitude is a better & more comely feature: finally, Nature hath so excellently form man, as if she intended (out of him, as out of an exemplar or pattern of a most absolute and perfect work) to cause him to be admired and esteemed more excellent than all other natural things. After this manner therefore the form of all things is simple, but the more highly it is sublimed and advanced, and by how much it containeth in it the effecting faculties, by so much the more it hath obtained a more absolute subject, furnished and more fit to effect any thing: for the body is made for the forms sake, and not the form for the body's sake.  Philadelph. 
Be it as you say: yet they proceed further, and affirm, that if the forms of simples (out of which, things are compounded) are preserved whole in the compound, and perish not, it is then convenient that they should be mingled and compounded among themselves, as are the matters wherein they are seated, and that out of such mixture the form of the whole should spring: and that the same is a certain harmony, compounded as it were of well tuned and fitted forms: for the action of a plant, or of a whole living creature, proceedeth from the functions and faculties of all the parts, conspiring or agreeing together in one: neither is the action of the whole any other than the action of all the agreeing parts. Thus (say they) Nature maketh it plain, that nothing is to be believed to be the form of the whole, but that which is a just consent of the singular forms, and an agreement arising no where else, but out of them. Therefore Alexander saith, simple bodies whose subject is simple, have gotten a simple form and nature. But in those bodies wherein there is not a simple subject, but a body already or a compound; in the same, the form is more perfect, by the gallantness, and brave feature thereof. And not without cause; for that form which is in the matter, & in the subject bringeth somewhat to the form of those which are compound. And soon after he saith: the multitude of forms and their mixture (which is divers) in subject bodies, may bring an equal cause of change. This opinion is so contrary to that which you before have affirmed, that I for my part know not what to hold.  theophra. 
Against your Alexander I oppose that worthy Philosopher Aristotle, who disputing about this position, determined, that neither the soul nor form was a harmony. For harmony is a proportion of well tuned and consenting voices. But this proportion is not a substance: but the soul is a substance: moreover, the soul is before the body, and far more excellent, being the Queen of the same, moderating and moving it. But the Harmony comes after his instrument, whether it be Harp, or Viol, neither hath it any command in the same, it neither moveth nor moderateth it; and so soon as by any occasion the consent of the well tuned strings is dissolved and ended, the Harmony is also dissolved: and upon every change by note, it is either higher or lower: but in the mixture and temperament of the parts, it is otherwise. For the soul appeareth not, nor is any other, than it was upon the alteration of the temperature thereof. And whereas the body is sometime changed upon offence, yet for all that the soul abideth, albeit we see that the Harmony is distempered and out of course: and every temperament may at will be changed, but no man can change his soul, before life changeth Who then will say that Fortune is a harmony, no not of the body thereto belonging, which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Disimilar, because it hath not all his parts of one kind and likeness in each point? Form is a certain composition of forms of the same kind, and that have similitude among themselves, which seem to be so apt and knit together in themselves, that they conspire together in one, and do agree without discord: for it is ridiculous to think that the Soul or Form doth consist of the bond and composition of the different parts, as doth the subject body. But it must needs be, that there is one simple Form of the whole compound, which differing from the Forms of the simple parts, keepeth them sound, whole, and incorrupted in the total. This is proved by the large testimony of Aristotle, in his sixth of Metaphysics, in these words, or to this effect: That which consisteth of any thing, is so compounded, that the whole universal is one, not like a heap, but as a syllable, a syllable is not the element itself, neither is it the same that (a) and (b) is, no more is flesh, fire, and earth. The Elements dissolved, these are not flesh, nor syllable: but the Elements are earth and fire, therefore a syllable is not an Element or principle, a vocal letter, and mute, but a certain other thing: so in like manner, flesh is not only fire and earth, or hot and cold, but also another thing. Many other places Aristotle hath, wherein he expoundeth himself more plainly. But when he disputeth against Empedocles concerning the soul, he showeth why there is some new beginning and cause brought to the forms of simples, affirming, that simples, especially such as are contrary, cannot be contained, and conjoin in one, except it be as it were by a very strait bond, lest they being dispersed, should be soon distracted, and so return thither, from whence every of them proceeded. Moreover, he writing concerning the soul, against Plato, showeth by the same reason, that if those things which are many and different, do conjoin into one and the same, it must needs be that they are constrained so to conjoin by the force of another, and to be contained, lest they pass away. Whereby it is plainly understood, that as the body albeit compounded of many, yet we call it one: so we must say, that the form thereof is one, and a simple form. Thus you see it followeth necessarily, that the forms of compound bodies must be simple.  Philadelph. 
Alexander saith, that the body worketh by the soul: even as the earth by her weight is carried downward: as if the soul were the Instrument of the acting body.  theophra. 
But Aristotle is of a contrary opinion, affirming that the bodies of all things, as well of living things as of plants, are the Instruments of the soul, and were made for the same.  Philadelph. 
Alexander subjecteth the soul, and the whole form of a thing to the body, and maketh it inferior to the same.  theophra. 
But Aristotle, and all the best Philosophers, appoint the soul to be more excellent, and far superior.  Philadelph. 
Alexander teacheth, that the body is the cause and beginning of all action and motion.  theophra. 
But Aristotle collecting reasons against Empedocles, showeth, why form (which he simply calleth nature) is the cause and the beginning of the motion of all things. To which of these will you incline, to Alexander, or to Aristotle? which of these sway most with you? If you regard not that famous name, yet respect his reasons, which if you find more strong and evident than those of Alexander, then embrace them.  Philadelph. 
I rather subscribe to Aristotle, then to Alexander: but be it as you say, that the form of every thing is a certain simple substance, and that it is the chief efficient cause of functions and faculties, and more excellent than the body, which it useth as an instrument to execute those functions and offices: yet nevertheless, that same form seemeth to come from the temperament of the body, as a certain simple force proceeding from temper, and an accorded harmony of the subject bodies.  theophra. 
Is not that which Alexander calleth the form of a natural thing a substance? I make no question but that Alexander and yourself will and do confess it. Which granted, you will not deny that the temperature of the mixed Elements, and the whole state and power of the subject arising here-hence, to be in the kind of qualities.  Philadelph. 
It must needs be so.  theophra. 
But a substance cannot arise from one or more qualities.  Philadelph. 
It cannot in any wise.  theophra. 
How then can it be that the form of a thing should proceed from the mixture and temperament of qualities, and that qualities alone should engender a substance, without the concourse and help of a substance?  Philadelph. 
A mixture and temper of qualities, is not made of quality alone, but out of that confusion and mixture of such forms as are the Elements.  theophra. 
But Alexander hath referred the forms of Elements unto a kind of qualities, by reason whereof he maketh the form of the compound, to arise and spring from the qualities.  Philadelph. 
For my part I assent not to Alexander herein, but rather to Auerrhois, who placed the forms of Elements, in an ambiguous and doubtful kind. What letteth then but that the form of the whole compound, may spring from the forms of simple subjects?  theophra. 
Because so the form shall not be simple, but as the body is compound, so also the form shall be compound.  Philadelph. 
I perceive that as yet you understand not any meaning.  theophra. 
Why so?  Philadelph. 
Because I am of opinion, that a simple form may arise out of the temperature of the subject forms: which albeit it be simple, yet it may comprehend, as it were, in her bosom, the forms of all things.  theophra. 
Then all things whatsoever have flowed together to the procreation of a natural thing, whether simple or compound bodies, the same before such time as they were compounded in themselves by natural action, having every of them both matters, and forms, as also their qualities residing in them.  Philadelph. 
It is confessed that the Elements being furnished with those three, do come and join together for the procreation of things. What then?  theophra. 
Their commixtion being true and exquisite, those qualities are diffused altogether into the whole: but their matters cannot be totally mingled, but the parts being reduced thither, by a long partition, in such wise that now at the last they being very small, and bound together with a certain conjunction between themselves, do cleave and agree together.  Philadelph. 
I hold this necessary. For if there should be a total confusion of the matters, the bodies would utterly perish in themselves: which seemeth to me so absurd, as it is to be rejected.  theophra. 
But the forms do never forsake their matters whereunto they are once infused: neither can they interchangeably pass one into another. Therefore there can be no other mixture of forms, than there is of matters. Nor yet do the forms (leaving their states) pass away, whereby they being dissolved from the matter, may mingle themselves one with another apart, but are settled in subjects, and are mutually affected one to the other. Wherefore as the whole matters cannot pass fully one into the other totally, so no more can the forms. Whereupon I infer, that the form cannot be simple, which cometh out of such a temperament: and so also I conclude, that the form of a natural thing is a simple substance.   

CHAP. II.  Philadelph. 
I Pray you let me hear your opinion more at large, whether the form of a compound body, which is simple and similar, be defused through the whole body.  theophra. 
You shall hear my sentence herein, so briefly as I can: one natural spirit which is altogether like itself, is dispersed and diffused throughout this living plant which you behold, & by the coming between of this spirit, one soul is seated & abideth in the whole plant. This is to be seen more plainly in sensible creatures, which have one simple and natural spirit, issuing from one simple fountain ever like itself, containing not only the similar, but also the dissimilar parts. Seeing therefore the same is one, flowing from a simple fountain, it cannot be the chariot and bond, but of one simple soul. For so (if the Philosophers have said truly, that the soul is retained in the body, by the bond of his proper and convenient spirit) we shall rightly gather out of the differences of their Spirits, how manifold the essences of Souls are, and how disagreeing among themselves. Therefore it is concluded, that the natural Soul is one, breathing and diffused into all parts of the body. The like reason is of the vital and feeling faculty, which also is one and every where, as is the animal Spirit: and the same also must necessarily be one through all the instruments both of the senses, as also of motion: and thus I hope you understand my meaning.  Philadelph. 
I hear your words, but I crave pardon for my slow conceit, in that as yet I understand not your meaning. For admit that there is one fountain as well of the natural spirit as of the soul, yet according to the varying nature of the parts, these shall be found very much different. There is a certain peculiar spirit and soul proper to the bone, to the flesh, to the sinew, and so to every particular, for as these parts are in substance much unlike, so is it convenient that these should be nourished and increased after an unlike manner. How then can it be that one and the same soul can give and perform things so divers?  theophra. 
Why not? seemeth it strange to you and incredible, if by the help of such different instruments, it show forth many and different effects? this is the thing which in this matter I would you should understand, that the varying and much differing functions of the parts, come not from the difference of the soul itself, but from the difference of the parts whereunto it is diffused and spread, therefore after this manner the animal power, albeit it is one and ever the same, distributed throughout all the nerves, muscles, and arteries of the body, yet it effecteth and giveth by some sense only; and by other some, both sense and motion: and both of these sometime obscurely, and sometime more plainly, according to the variety and different affection of the parts into which it is infused, and which it moveth. In like manner the natural power which is in the flesh begetteth flesh: that which is in bone, begetteth bone, and so of the rest: for it apply itself unto the temperament of the parts, which it moderateth and nourisheth, and also to the nature and manifold varying uses thereof.  Philadelph. 
I would gladly be further instructed by you in this one thing, whether the forms of the parts be a certain preparation to the simple form of the whole.  theophra. 
There is no doubt, but that the forms of all the parts in particular, are as it were certain degrees, by which they are advanced to the highest form of the whole, neither are they for any other cause engrafted into the subject, but to make way by this preparation to bring in that supreme form. Nor yet am I of opinion, that the same supreme form was made to preserve the forms of the singular parts, but that rather it consisteth for itself and the offspring, or generation thereof: but for as much as the same hath a coherence out of all the parts, it cometh therefore to pass, that when it defendeth itself and the whole progeny with this nourishment, and with a new fruit or offspring, it multiplieth in such wise, that it doth also keep the very forms of the parts incorrupted (whereof it hath need for preparation) and doth also sometime beget new forms: so that the parts do bring much to the form of the whole; yet no essence but a preparation, and a certain convenient disposition of receiving and keeping the whole, and to execute all the functions and offices thereof. For it joineth itself prosperously with these mean agents, and so the wedlock of the form, with the whole subject, remaineth indissoluble: the which peradventure being forcibly expulsed, there must of necessity either presently follow a divorce, or else the form must be left idle, and without efficacy in the subject. As therefore the subject of the bone, sinew, or flesh, and of every similar, is not prepared only out of the temperament of the qualities, but also out of the mixture of the natural principles, and the form of the sinew or bone floweth unto them, they keeping their forms: so we must think that the body is subject to the form of the whole living creature, framed and builded out of the bone, sinew, flesh, and such like parts adhering and mixed in one. For those parts which are called organical, do arise from an apt & neat position, number, figure, and magnitude of the similars: out of whose conveniency and mutual consent, a perfect body at the last is made. Therefore all these aptly joining together in one, the subject fitly prepared, draweth unto it the common form of all these, preserveth it, and attendeth the functions thereof.  Philadelph. 
It seemeth then, that there are diverse sorts of preparations of the matter, to make it apt and fit for form.  theophra. 
There are sundry preparations, but especially three. One is a good and convenient temper, which must be in every simple and similar part, proceeding from the mixture of the first principles, and a good disposition of the whole body: another preparation, is a fit and convenient composition, a consent, and conformation, which we see to be severally in every organical part, and in all the members of the body: the third is, a certain spirit diffused throughout the whole body, which must have in it a vital and preserving heat.  Philadelph. 
I see no reason, why you should bring in this last for a preparation.  theophra. 
If you know that every living creature doth contain heat in itself, nourishing it, whereby life is preserved, and which being extinct, the soul thereof departeth, then have you no cause to doubt, but that the same spiritual heat is of all other most necessary to maintain life, for that it cometh most near to the nature of the soul, and is unto it a perpetual and inseparable companion.  Philadelph. 
What letteth then, that this preparation may not proceed from the composition of the Elements?  theophra. 
Albeit, the first preparation before spoken of, proceedeth from the Elements, yet the conformation and spirit do not take their original from thence, but from a more divine beginning.  Philadelph. 
Why so?  theophra. 
Because by no means it can come to pass, that the Elements howsoever tempered in the best manner, can by themselves without the help of another, give to the body apt conformation, sense, and motion. For what order or measure can you prescribe in the effecting of these things.  Philadelph. 
In my opinion, the manner of tempering them is inexplicable.  theophra. 
But if this seem inexplicable, you will say that the manner of temperament in the conformation is far more inexplicable. For it is well enough known, that some things are of a hot temperament, because the hot and fiery Element doth exceed the other Elements in the mixture. Moreover, if by touching you shall feel that which is cold, so to be, than you will conjecture that the cold Element is predominant: But by what reason it cometh so to pass, that this or that is the figure of this or that thing, you can neither express by words, nor yet conceive in mind. For we behold many things with our eyes, which albeit they be of one temperament, yet have they received unlike shapes & figures, and contrariwise, that some things are like in figure, whose temperament is most unlike in themselves. Furthermore, that in-set spirit or heat which is both the worker and band of life, cannot be ascribed to the temperament of the parts of the body.  Philadelph. 
I pray you open this matter unto me somewhat more plainly.  theophra. 
A living creature, being on the sudden newly slain, every of the similar parts do for a while retain temperature, and cannot in such a moment be changed and put out of his nature, and yet notwithstanding then, neither that in-set heat nor spirit is in those parts.  Philadelph. 
No marvel. For the living creature and his parts do therefore die, because that hot and in-set spirit, which is the conserving cause of soul and life, being suddenly dissolved, either vanisheth, or else being extinguished, perisheth. For it is true which Aristotie saith, that when death approacheth to man or beast, the body waxeth cold.  theophra. 
Hereupon it is concluded, that the in-set spirit or heat, doth nothing at all appertain to the reason of temperament; and because the spirit which is in the greater Arteries, especially is not reckoned among the parts of the body, no more than is the blood which is shut up in the veins, it must therefore necessarily follow, that neither that spirit nor heat, doth any thing at all appertain neither to the substance of the body, nor to the temperament which ariseth from the Elements of nature. Wherefore this temperament shall not be the efficient, neither of the spirit, nor of the conformation: but this conformation must follow and proceed from a more Divine nature. And of this opinion is Auerrhois.  Philadelph. 
I remember in deed that Auerrhois saith, that both the natural heat and spirit that is in us, cometh no manner of way from the temperament of the bodily parts, whose words are these. The parts by nature do both work, and are also wholly affected, through the heat which is diffused in them, differing from that which is gotten from temperament, for it is found by experience in Anatomies, that in the heart is contained a certain little vaporous body exquisitely hot, the which is transmitted from thence by the pipes of the Arteries, and is derived into the whole body of the living creature. These things make plain to me, that the heat and spirit which is naturally in us, doth not only not retain the nature and condition of fire; but also that they proceed not from the composition and mixture of the Elements, they having rather a certain original more Divine: which original, what manner of thing it should be, neither can I call to mind where he expressed it, nor yet can fully attain unto it, do what I can. For this cause I pray you supply my want herein, which I know you are well able to do.  theophra. 
You demand of me a very hard and doubtful matter, yea such a thing as for my willingness herein, may cause me to be hammered on the anvil of calamity, and to be accounted too rash: yet tosatisfie your request, I will reveal unto you my whole knowledge concerning this matter: first, therefore I will begin to show the opinion of such as are learned, and are lovers of truth, concerning heat and spirit: then I will show you the root and original of forms, wherein I will so deal, that what I lay down for this point, shall be especially builded and founded upon the ground of Hypocrates, Plato, Galen, and Aristotle. Know therefore first of all, that whatsoever liveth (and not created of corrupt and filthy matter) proceeded from a subject, which is the proper seed of every thing. Here-hence all the parts of the body are made at the first by the force of nature, as it were by the hands of the workmaster: the lesser and more small parts being at the first confused, are afterward digested and brought into order. So that the seed being as it were endued with a certain excellent artificial wisdom, giving unto Plants and other vegetables, which come out of the earth, (which notwithstanding is mixed with other Elements) and to living creatures, which come out of their material blood, their familiar and convenient nourishment, such as by use appertaineth unto them, together also with a fit and equal temperament of the Elements, bringing to pass that every one singularly and particularly is of this or that temperament (which some call the propriety of temperament) and also the conformation and composition of the subject, is brought both to the whole body, and also to the parts thereof, by the faculty and power of the seed. Thus have I delivered unto you the two first orders of preparation, according to my former division. But the third preparation which is made by the vital heat and spirit, as it could not be finished by the contemperament of the Elements only: so more plainly and evidently then the rest, it taketh original and beginning at the seed. For all men constantly affirm, that the seed is full with heat and spirit, and that it taketh such force from the Parents: for the Parents intending to procreate and beget something like unto themselves, are prevented by death; and do fail before the same cometh to light (as sometime it happeneth to seeds and plants, after they are sown and grafted) provident and industrious nature seeking the eternity of things, look what power and faculty was in the Parents, to give life and procreate, the same hath she committed to a small portion of seed, to bring forth the like by heat and spirit. Let this for the present satisfy thy appetite, another time you shall have more.   

CHAP. III.  Philadelph. 
YOu said before, that power is a certain preparation of Matter, to receive a certain form: show me now therefore I pray you, whether these preparations (which you say be in the seed) are the same power or no?  theophra. 
They are without all controversy, and do return into one and the same, but for as much as there is nothing more common in the saying of the Philosophers, than this word (power) nor more vehemently disputed of, canst thou Philadelph, show me how many ways it is taken.  Philadelph. 
If I be not deceived, I can. 
The name of power diversly taken. 5. Metaph. cap. 12. et 9 cap. 1. & 2. 2. de Anima. cap. 1.  Aristotle first of all defined Power to be the beginning of motion and of alteration, and for as much as the same is twofold, the one of effecting, and the other of suffering, he thereupon decreed, that there were two sorts of power: saying, that the power of effecting is the beginning of mutation in another (whereof he hath spoken much in his seventh of Physics) and the power of suffering is the beginning of mutation from another. 
In cata. qualitatis. 9 Meta. capit. 2.  By which signification of the word, he calleth the matter of every thing, power: and the form he calleth act and perfection. Both of these are in the kind of substances. And for this cause somewhat is drawn to accidents, which Aristotle is wont to call natural power or impotency. For it is an ability or affection, by whose help every thing either doth or suffereth. Or if you please, it is a certain disposition or readiness to do or to suffer something to be done. And thus he called all Arts, powers of acting, because they are the beginning of changing in another. The like affections also he joineth to things that have no life, by the help whereof they do either work more speedily, or else do withstand and stop, least by the force of the contraries they be changed into that which is worse: the power of suffering is a certain Diathesis, whereby every thing is readily converted into another state.  theophra. 
Strike sail, and anchor here a while: for now you are come into your wished Haven. For the matter which we debate of now, is the power of suffering, which being in the matter as a certain preparation, maketh the same apt and fit for commutation and change.  Philadelph. 
This is that power which Alexander Aprodisaeus said, was the beginning put into matter, whereby it was apt to take all things upon it, which should come out of it or from it.  theophra. 
They which have defined power to be a certain preparation and ordering of matter, (albeit they thought it not fit to seek further what manner of preparation that should be) yet do thrust upon us a prodigious false invention, and do rather busy themselves about the name, then seek to know the things themselves.  Philadelph. 
I pray you resolve me yet further concerning one doubt, the which also is full of obscurity to many. Whereas the Philosophers say, that Form is brought out of the power of the matter: do you think that these preparations when they have received full perfection, do put from themselves Form? I know that Simplicius hath so written concerning this point, in these words. Nothing perfect cometh from that which is imperfect, except power coming as a mean between, addeth that which is wanting to perfection, taking chief perfection from that which is most perfect. I doubt not but these words of Simplicius are true, yet I learn nothing by them. Others teach me that power is a certain quality which extendeth itself very far both ways, obscure and very little in the beginning, but soon after it getteth strength, and waxeth greater by little and little, and so by small degress it cometh at the last to full perfection. And then it is that Entelechia, according to Aristotle, which some call perfection, and others a certain continual agitation. As therefore this perfection seemeth to be finished by little and little from an imperfect and obscure preparation, so the form of every thing (which differeth nothing from perfection) doth spring and arise from preparation and power: For say they, perfection is Form; and preparation power: so that as at the last preparation is made perfection, so power is changed into form.  theophra. 
Take heed Philadelph, that you be not here ensnared and deceived, there are many false things which seem true, which covered with the cloak of truth, seduce many through salshood, into foul and shameful errors, for this which you have now delivered, is a very subtle point, that perfection is the form of a thing: which if you hold and allow, you err grossly.  Philadelph. 
How then? do you think that there is difference between these?  theophra. 
Very great difference, even as great as is the difference of kinds. Perfection cometh from power, and is by little and little consummated, as is a young man to perfect age, and the part goeth before the whole, but the whole form which succeed is on the sudden, whereof before there was not the least mite. Perfection, is a certain patiented nature, as is power. Form is a nature efficient, and the beginning of all motion. Perfection is only an accident: but Form is a simple and pure substance. How then can it be, that power, by the degrees of increase, should pass into a solid and express form, and so of a quality to be made a substance? as if the genera suprema, which have no manner of convenience with themselves, and which are more far distant, then are the things which are most contrary, should mutually pass one into another? I deny not but that one quality may be changed into another, and one substance into another, because they have one common matter: but that in like sort quality may be changed into substance, no thought of man's mind can comprehend and contain.  Philadelph. 
Give me leave to propound against you that which is holden by some concerning this point: who say, that the power which is in the seed, is increased by little and little, until it come to full perfection.  theophra. 
But I pray you tell me, by what acting force and provoking power do they say that increase is given?  Philadelph. 
Alexander answereth you, that first there is infused into the seed a certain beginning of motion, which by a force taken from the begetting, acteth until it come to some end, and until by a continuing increase it hath perfected itself, and as it were entering the race, ceaseth not until it come to the mark and end thereof, unless it be forcibly stayed in the course.  theophra. 
You object and say, that there is given to the begetting seed a certain force and beginning of motion. Do they understand that this beginning of motion is power?  Philadelph. 
Yes verily, they do.  theophra. 
And do they say that the same beginning which is power, doth act continually, and that it doth proceed from the first entered natures, to the last consummated, whereunto nothing can be added, which we deny to be the highest and most perfect.  Philadelph. 
They do so.  theophra. 
And do they constantly affirm that this power is a quality.  Philadelph. 
They affirm that Aristotle saith so.  theophra. 
But no quality can at the first and by itself, act; but every action belongeth to the form that hath gotten substance, which is a certain efficient beginning.  Philadelph. 
They deny not this.  theophra. 
Seeing therefore they say, that power is increased by little and little, until a perfect form be made, to what form shall it first of all be ascribed?  Philadelph. 
You must herein answer yourself, for I can go no further.  theophra. 
We say that in seed there are only three things, namely, Matter, Form, and Power. Doth then that action of power lead at the first to the form of seed?  Philadelph. 
Whereto else should it lead?  theophra. 
But that cannot be.  Philadelph. 
What is the cause?  theophra. 
Because whatsoever acteth, acteth to this end, that he may make the Patiented object like himself: neither doth the form which is in the seed intent any other thing, but that it may generate another seed out of itself.  Philadelph. 
I knew this well enough before, but the consequence of the matter, hath enforced me not to deny it. Now therefore I give place: and yet I affirm, that the power which is in seed doth increase itself by his own force: neither doth it desire any external help. For albeit the same power is thought to be a quality, yet is it of a more high degree then are others: for the which cause Aristotle hath called the same a Natural power, because as it is partaker of quality, so also after a sort it is also partaker of Nature. Wherefore in my opinion, who so saith that the same can do any thing of itself, shall utter no absurdity.  theophra. 
These are wonderful shifts; be of what opinion you will, only know this: If power do act at the first, and by itself, when it increaseth and finisheth itself, it bringeth no other thing to pass, but such another power as it is itself: neither can it though it be increased, bring form out of itself. Out of the seed, as out of the subject, is engendered a living creature, or a plant: but there was never any in the rank of the best Philosophers, which held that powers should make form, or that a living creature is generated by the force of seed.  Philadelph. 
And why so?  theophra. 
That which is not yet, but shall be hereafter, is not now simply in being: but how can that which is not, be said to beget any other thing? How then think you can it come to pass, that the power which is in seed should procreate form, if as yet the same form be not in it? Or that the seed which is not yet that living creature, should effect a living creature? For if any thing be to be begotten out of these, there must be some other thing put of necessity, which in act may obtain form, and which may be the first efficient and chief cause of this procreation. The which when Aristotle deeply considered, he decreed that there was a twofold nature in the procreation of living creatures, and of their offspring. One more imperfect which is made in seed, and is not yet: Another more perfect, which being in act, is simply such an effectrix, as it is in that from whence the seed did spring. The place is in the second book, concerning the procreation of living creatures; where he putteth a difference between Nature and Art, in these words: Art is the beginning and the form of that which is effected: but yet in another: The motion of Nature is in that which is effected, proceeding from another nature, which in act obtaineth the form. Therefore he holdeth, that a nature is in the seed, by which it is made, and moved: and the efficient nature in that which is in act. This sentence Simplicius hath expounded more largely in these words, or to this effect: the nature and cause of every motion, maketh a subject like itself, and not another: for as the nature of man maketh a man: so the nature of seed can make nothing but seed. For how shall that properly make a man which is in the seed, which as yet is not the nature of man, before such time as the man be made. If the nature of the seed desireth to be changed, and to have a living creature perfected, then properly the efficient and next cause, is the paternal and maternal nature: for the form goeth before the act in the father and mother, according to the which form, that which is in power is brought to act. And by this means the nature of that which is generated, if it be said to be efficient, it is so efficient that the same is therewithal made. And that nature hath properly the force of effecting, which is such in act, because nature is the procreatrix of that which is like itself. Thus Philadelph, you see that the force of the seed which we say is called power, cannot be turned into the form of a living creature, how well so ever it fitteth itself, or adorneth itself, but there must be present a certain thing, as is such in act.  Philadelph. 
These things which you have now uttered seem in my judgement most true. But before you finish this matter, it is convenient that you explain one thing, which all Philosophers have approved, namely, that the form of every thing is brought forth out of the power of the subject.  theophra. 
When the power which is in the seed, that is to say, when the preparation to bring in form is come by daily increase to full perfection, it hath also obtained therewithal the form of substance. For form necessarily followeth that perfection, and never leaveth it. For this cause Aristotle calleth Form oftentimes by the name of Entelechia in regard of perfection: either because it is an inseparable companion of perfect power, or else because it doth fulfil and perfect it wholly. Therefore as we say that perfection, so also according to usual speech, we say that form is brought out of the power of the matter.  Philadelph. 
Then it seemeth to me that form is extracted out of the precurrent power, no otherwise then act cometh out of the habit.  theophra. 
The comparison which you have made is fit to the purpose, for by long custom and use, a physician or Harper, having gotten a habit in dividing his parts on his Instrument, looseth not that habit, though he fleepe, but can readily when he awaketh show his former skill, according to his own will. Therefore as the act proceedeth from the habit or skill, because the act cannot show forth itself, except the habit be first perfectly gotten: so in like manner it fareth in the procreation of things: For it is not Power that imprinteth the form, but an external cause, which notwithstanding being without the help of power, should not have strength enough of itself.  Philadelph. 
I perceive you well, it is as if one having Science useth it not: yet when he hath will to make use thereof, he contemplateth, and is in act a man of Science: even so what subject so ever hath perfect power to beget a thing when the external force of the agent cometh, the same hath present action and form. And hereunto agreeth Aristotle, who saith: he which knoweth any thing, if he have his mind actually occupied in contemplation, yet he keepeth his habit, and hath not lost his Science in contemplating, but doth rather amend and perfect it, even so, that which hath received perfect power, when the form cometh, putteth not off the quality of power, but addeth thereto an ornament & a perfection. Thus you see, I well understand you, not perverting your meaning, I will now briefly repeat what hath been spoken hitherto for my better memory, and also to let you see how well I have observed for my further knowledge, that which at my request you have delivered to this effect following. 
A brief repetition of all that hath been spoken.  Of all the things which the parent Nature hath brought forth, the first constitution is made out of the inferior and subject matter and form: of the which two, for as much as form is far the more excellent, it is more often called form then matter. And as we do see that the thing begotten, is nothing permanent or stable; but doth sometime fall and vanish away: so that form, by which the thing did flourish, cannot perpetually abide and cleave to the matter, but removeth itself sometime, and that very suddenly, which shall be the destruction thereof. But before form came into matter, it desired a certain ornature and preparation of the same, without the which it cannot enter there. This preparation is called Power, the which power is not so much as a portion, nor the least mite of the approaching form, but only a foreruning preparation, or ordering of the matter. Whatsoever hath begotten any thing, is thought to have employed and bestowed this power: sometime by itself, alone, sometime with the seed, or with a certain Seminary, agreeing and answering thereto. Therefore seeing power is a manifold and varying preparation of the body, both out of those four incorrupt beginnings of things which are the Elements, with the temper made in the smallest proportion, and wholly annexed together, and a feat and comely conformation of the body, with an apt conjunction of the parts therewith, as also all commoderation and conveniency of the natural and in-set spirit, this whole order of powers dependeth on the faculties and force of the seed, and of him that cast the seed, then when all preparation is fully finished, (which is when power is consummated) then by a certain natural and inevitable necessity, the form cometh and showeth itself outwardly. This form is altogether simple without any composition of the forms of the subjects, and yet is able to do and further many things, according to the several faculties which it hath. They which measure all things by the senses, and have an eye only to the nearest cause, contend and stiffly hold, that the form is stirred up, and brought forth from out of the power of the matter, which opinion they defend with strong arguments. For the efficient or genitory, when he begetteth another thing of his name or kind, by himself, or by the means of his seed or seminary, doth neither make, nor yet put in the form thereof, but is the cause of this concourse only, namely, that form may be in the matter. And this is that which is said to be the cause of the begotten, and of the genitour which hath begotten. But yet there is a more high & most excellent workmaster, who giveth form outwardly by a certain inspired motion. This is the sum which hath been hitherto spoken for my instruction.  theophra. 
I commend your memory, and collection, in this repetition.   

CHAP. FOUR  Philadelph. 
BY that which hath been hitherto discoursed, it appeareth that three things are in the composition of every natural thing, to wit, Matter, Form, & Temperament: whereof two as principles, namely, Matter and Form, do make every thing: but Temperament is only in Matter, which Matter is congealed and compacted out of the mixture of the first Elements of the world. Now therefore declare whether the powers and forces of all things proceeded from these three and no more.  theophra. 
Aristotle speaking of efficient causes, propundeth some altogether without reason, and some endued with reason, and therefore saith: Whatsoever things are the efficients of contrary works, are partakers of reason: and every thing is devoid of reason, which is the beginning of one work only: hereupon I frame this argument. Of the natural causes and faculties which are without reason, one cause is the beginning of one effect, neither can more or divers effects proceed from one and the same: but we observe and see many effects, and the same much different and unlike of every simple and natural body; therefore these cannot be referred to one common beginning, but there must needs be many causes of these.  Philadelph. 
Although this one beginning hath divers causes and faculties, yet I ascribe all those to Temperament; except you show unto me that of these some do proceed from Matter, and some from Form.  theophra. 
First, than I take this as granted from you, that there are certain forces and faculties in temperament.  Philadelph. 
Should I deny that which is confirmed by the testimony and opinions of all Philosophers?  theophra. 
And yet Temperament, doth not comprehend in it alone the efficacy of all functions, but of those only which after a certain manner do retain and set forth the nature and condition of the first qualities. For in temperament and mixture it is very necessary, that one or two qualities do excel, which because they are superior, they challenge unto them all the efficiency of temperament, in such wise, that whatsoever is effected by it, the same is said to be perfected by them, albeit the rest are not idle. For that which we perceive to be hot, doth heat, albeit more faintly than fire. And that which is hot and dry, doth both heat and dry together. Neither can any function come out of the Temperament, which is not referred to the nature and power of the predominant quality. This if it be alone and pure, shall have the forces of the Element: but if it be tempered with the mixture of the contrary, it shall still contain the same forces, albeit obscure and inferior. For the repugnancy of the contrary may hinder the forces of the predominant quality & excess, but it cannot utterly suppress and quail the nature and strength thereof. Therefore it is necessary that the power of the predominant Element do abide and domineer in the temperament, albeit the same power be weaker & oppressed, which inclining always to the accustomed nature, can produce no effect out of another different kind. And to persuade you that the rules go thus, it seemeth good to me to use a more subtle reason. The true mixture is of bodies, the temperament is of qualities only. But contrary qualities do not mutually pass into themselves, or one into another, saith Aristotle: For heat doth not pass into cold, nor moistness into dryness, or contrariwise: but the subject body only doth suffer change. For heat is not subject to cold, nor cold to heat, but that which is subject to either, is Matter. Therefore if ye think that contraries cannot pass into themselves, how shall it come to pass, that a new power or quality should arise out of the contemperament of the chief qualities, which having gotten a different nature, doth nothing savour or taste those chief qualities. Wherefore it is necessary that the forces which arise out of the principal qualities, do imitate the nature of the superior and ruling quality.  Philadelph. 
I see verily the reasons of this conclusion. Tell me therefore I pray you, what force of effecting do you think hath the matter gotten at the last. For seeing it is rude & without form, & only subject to bear the forms of things, it effecteth nothing at all, but suffereth & endureth all order of change.  theophra. 
I do not hold and determine, that there are any forces and functions in the simple and bare matter of things, but in that matter which is compounded of mixed substances of the Elements, Aristotle in divers places showeth that of the four first qualities, two, that is to say, Heat and Cold, are active, and are therefore called efficient: the other two, that is to say, Moist and Dry, are called passive: so in like manner concerning the beginnings of nature, Fire and Air are as causes efficient: but water and earth are as the matter patiented. That same Aristotle pronounceth those things which are more potent and excellent in strength, simply efficients; but Water and Earth, which are less potent, he maketh the matter of compound and thick bodies, and calleth the qualities of these dryness and moistness. Living creatures (saith he) do live and converse only in the earth, and in the water, and not in the Air and Fire, because earth and water are the matters of bodies, and therefore he addeth these words: That which suffereth is either dry or moist, or else compounded of both: and for this cause water is said to be the body of moistness, and earth the body of dryness, because amongst moist and dry things they are most passive. Hereof I gather, that moistness and dryness are patible qualities, and that earth and water, wherein is much moistness and dryness, are the matter of natural bodies. Therefore for good considerations we do call the same, the virtue and quality of matter, which Aristotle is wont to call the secondary qualities arising from the patible, and also calleth them corporal effects, as are hard and soft, thick and thin, tough and brittle, light and sharp, and such like, all which are hidden and contained in matter. Also Aristotle respecting the power and qualities of the Elements, calleth them efficients, but yet after a more subtle manner: but when he considereth their substance, than he affirmeth all of them to be patible, and the matter of natural bodies, whereof all creatures (which are in the universal frame of this world) consist. This therefore is the matter of mixed bodies, which being compunded of the matter of the elements, and of the virtue of their qualities, hath the same forces, which I called secondary, and from whence all that is soft, hard, thick and thin, proceedeth. And this is the cause why our meats do nourish quicker or slower, and why they have virtue to stop, to open, or to cleanse.  Philadelph. 
Your speech importeth thus much (as I take it) as if you should say, that such forces do one while proceed from the qualities of the elements, and sometime from their matter, and yet nevertheless the forces both of the qualities and matter do apparently come from the elements themselves.  theophra. 
They seem to proceed in deed from both, if as well the one as the other seem Elementary, but yet except those forces which proceed from the qualities be discerned from those which the matter yieldeth, there will no doubt be great ambiguity in things, and much confusion, which if you think good to clear and avoid, you shall drive the effects of the elements from the temperament, and the effects of the consistence from the matter.  Philadelph. 
I like the distinction of your Homonomye: now therefore proceed with the third sort of forces, namely, of that which concerneth form.  theophra. 
If the form of a natural thing, which is the perfection of the whole, be far more excellent than either the matter or the temperament, who I pray you is so mad, and so blind in the contemplation of things, as to think that matter and temperament, have their forces and effects, and that form should be idle, and nothing available in the power of acting? That the accidents should have in it a natural effecting power, and the substance, which of all other is most chief, should be destitute of all acting power to do any thing, which to think is too absurd. I for my part, attribute so much force to the forms of bodies, that I verily think that all those effects which we behold in the things created, do chief and especially proceed from them. And the rather I am of this opinion, because Aristotle confirmeth the same. For he opposing himself against certain Philosophers, which deduced the powers of natural bodies, from hot and cold, thinking that all things were made of these, and by these, makeeh it plain by demonstration, that those qualities are only instruments of a certain more superior and principal cause, which he hath expressed by the name of nature. For whosoever shall affirm that these secondary qualities have the prerogative in themselves to work, and shall attribute the cause & power, as it were, of acting to the Axe, or such like instrument, and so the form and perfection of the thing rejected, shall pass by the true cause, imputing that to the actions of the Instrument, which nevertheless should remain idle, if they were not moved & stirred up by the force of form, the same I say shall much forget himself.  Philadelph. 
If there be so great force & power in form, that to the same chief all motion and action must be imputed, then shall we be induced to think, that the functions and qualities which even now you referred to temperament and matter, take not their original by themselves, but first from form. What cause have you then to determine, that they proceed from temperament and matter?  theophra. 
They which soar no higher than the wing of common sense do carry them, will affirm that such functions and qualities spring from matter and temperament, albeit form hath the first place and pre-eminence: we following these men's low pitch of conceit, affirm that those qualities proceed from Matter and Temperament, because they are effected by these as by instruments. But what qualities and faculties I simply pronounce to be of form, those I affirm to have no need of the help of Instrument.  Philadelph. 
Go to then: Are not matter and temperament which you propound as Instruments, certain furtherances & forces of the efficient form?  theophra. 
No verily. But as in any artificial work, the Carver or Smith is he which is the first and principal agent, and who hath the power and faculty of acting, (which is his Art and strength of body) but the Artificers instrument, as Axe, or Hammer, is but an helper, and in the instrument there is as it were a certain borrowed help or force, not which worketh, but by which the work is the better effected, and to this end the well fashioned and sharp Tool is a great furtherance: even so in like manner almost, in the natural working of things, whereby they are brought to pass, Form is the first and chief efficient, having in it the effecting power: But Matter and Temperament, are as helping instruments of the efficient cause, and either of these, to wit, Matter and Temperament, have their power and faculty, and an apt constitution, by which the effect may more easily be brought to pass. Therefore in every natural body, there are three efficient causes, namely, Form, Matter, and Temperament, every of which have their peculiar force, whereby it worketh strongly or after a weak manner Form of itself is the beginning of working, neither doth it borrow any thing of the Instrument, to have being, or the nature of beginning, which cometh afterward, as by accessary means. Form therefore had the power and faculty of acting, before such time as it acted by the Instrument, even as the Carver before he work any thing with his Tool, hath ability and Art to effect, the which faculty he taketh not from his Tool or Instrument. Whereby it appeareth, that the faculty which is naturally in every form, and which is called the property thereof, is far different from Matter and Temperament in force and virtue: for a Carver or Painter by his Science only, (which is his faculty) without the help of any Instrument can make an Image in his mind: so in like manner the form of a thing, effecteth the thing without the help of Matter and Temperament. And forasmuch as these three are mixed and conjoined in every natural body, Forms can scarcely show forth their forces apart, and by themselves in effect, but that therewith Matter and Temperament will express their supply. But on the contrary part, Matter and Temperament cannot show forth themselves without form: so that these in their several kinds must be distinguished, and not confounded.   

CHAP. V.  Philadelph. 
YOur ternary of Form, Matter, and Temperament, putteth me in mind of three principles, which that great and ancient Philosopher Hermes Trismegistus hath delivered, that is to say, Salt, Sulphur, and Mercury; which three he appointeth as the only natural beginnings of all things created, which agreeth not with Aristotle's four Elementary principles. How can these two opinions so different in number stand together?  theophra. 
Aristotle had reason to appoint a quaternary of Elements, according to the number of the four qualities, hot, cold, dry, and moist, as the first principles of all things, as is to be seen in his second book of Generation of living creatures. Yet forasmuch as one can beget nothing of himself but three therefore three do make one body, by a compound made by a threefold efficacy of the divine word. For God in the beginning, as Moses testifieth, made of nothing a Chaos, deep, or waters (which we please to call it) animated with his spirit, who being the great workmaster in the creation, separated first light from darkness, and this Ethereal Heaven which we behold as a quarta essentia, or fourth eflence, or most pure spirit, or most spiritual simple created body. Then be divided waters from waters: that is to lay, the more subtle, aterie, and Mercurial liquor, from the more thick, clammy, oyle-like, or Sulfurous liquor. After that, Moses telleth us that God separated from the more gross waters, the Earth, which standeth apart by itself, like Salt. And thus in the bosom of the world, God included these three simple bodies, Salt, Sulphur, and Mercury, as the first forms of things.  Philadelph. 
Do the Philosophers, the followers of Hermes, exclude the Element of Fire, in the composition of bodies elemented?  theophra. 
In Genesis it is evidently to be seen, that there is made mention of Heaven, Earth, and Water only: but of Fire and air, no mention at all, because these two are included under the other: as under Heaven, Fire, and under the superior waters, Air: so that hereby it is plain, that there is no other fiery element but Heaven; a fourth essence, separated out of the more subtle matter and form of the three elements: which being so separated and extracted, is no other thing but a pure aetherial and most simple fire, most perfect, and far different from the three Elements, as imperfect, which Fire is the Author of all forms, powers, and actions in all the inferior things of nature, as the first in degree among the second causes, and carrieth itself like a Father toward his offspring.  Philadelph. 
What are the essences of these three, Fire, air, and Earth?  theophra. 
The first which is fire, is a substance containing in it life and motion, or the soul of the Elements. The second which is Air, is a substance, which hath in it the nourishing foment of life, and the spirit of the Elements. The third is an Earthy and watery substance, both together carrying the body of the Elements, under the name of Earth.  Philadelph. 
I pray you declare unto me the complexions and qualities of these three principles, Salt, Sulphur, and Mercury, that I may understand how they agree with those of the Elements.  theophra. 
Mercury is a sharp liquor, fluible, and penetrable, and a most pure ethereal and substantial body: a substance Aierie, most subtle, quickening, and full of spirit, the seed of life, and an essential form comprehended in Air. Sulphur is a moist, sweet, oile-like, clammy original, which giveth substance to itself, the nourishment of Fire, or of a natural heat, endued with the force of mollifying, and conjoining together, comprehended in water. Salt is that dry body, saltish, merely earthy, representing the nature of Salt, endued with wonderful virtues, of dissolving, congealing, cleansing, emptying, and with other infinite qualities comprehended in earth. These three principles were called by the foresaid Hermes, Spirit, Soul, and Body; Mercury, Spirit: Sulphur, the Soul, and Salt the body. The body is joined with the spirit by the bond of the Soul, Sulphur, for that it hath affinity with both the extremes, as a mean, coupling them together: For Mercury (as is said) is liquid, thin, and fluible. Sulphur is a soft oil passable. Salt is dry, thick, and stable: the which three are so proportionate together, and tempered one with the other, that there is a great Analogy & conveniency in this contrariety of beginnings. For Sulphur with his humidity oyle-like, joineth as a mean the two extremes, fixed Salt, and flying Mercury: that is to say, the dryness of Salt, and the moistness of Mercury, are contempered with the viscous humidity of Sulphur: the thickness of Salt, and the subtlety of Mercury, (which are contrary) are tempered with the fluidity of Sulphur. Moreover, Sulphur by his exceeding sweetness, doth contemper the sharpness or sourness of Mercury, and the bitterness of Salt: and by his clamminess, doth conjoin the subtle flying of Mercury, with the firmness and stability of Salt. Thus of these three, all natural bodies are compounded.  Philadelph. 
You said before that Fire is the Author of all forms and actions in universal nature. I pray you show unto me after what manner it is so to be reputed.  theophra. 
Fire by his wind and spirit, carrieth and conveyeth his seeds into the belly of the earth, whereby the generation & fruit is nourished, fostered, and groweth, and is at the last thrust forth out of the lap and bosom of the Elements. This Heaven or Fire, albeit it is no complexion in itself, that is to say, neither hot nor cold, moist nor dry: yet by his natural disposition it yieldeth to all things, heat and cold, moisture and dryness. For so much as there are stars which have their most cold and moist spirits, as the Saturnals and Lunaries: others most hot and dry, as the solary and Marshals: others hot and moist as the jovials, who by their virtues and complexion wherewith every star is endued, do form, fashion, and impregnate all these inferior things in such wise, that some individuals are of that condition and complexion, which they have borrowed and taken from their framing or fashioning star or planet: other some of another complexion, which they have obtained, according to the condition of other stars. For God hath given to Heaven most perfect and simple seeds, such as are the Planets and Stars, which having in them vital faculties, and complexions, do power them forth into the lap of the inferior Elements, animating and forming them. Neither doth this Heaven at any time cease from his working, nor the astral seeds thereof, because their virtues are so abundant, that they are never exhausted, nor yet do they suffer alteration or diminution of their faculties, whereby they may cease from procreating or forming, albeit at sometime they do make more or less fruitful, than at other times. Hereupon cometh that perpetual circulation, by the benefit whereof, the seeds of the Elements, or their matter, are coupled with the seeds of the stars, thrusting their contained seed into the maternal lap, that it may form & bring forth a kindly offspring. For as Heaven is said to work upon the Earth, so also the inferior Elements do yield and bestow their actions and motions, albeit after another manner: because Heaven is altogether active and nothing passive, being of a homogenial and most perfect nature, and is therefore incorruptible and immutable, until the predestinate end of things created.  Philadelph. 
Are then those three, Salt, Sulphur, and Mercury, the Essential and first principles of the Heaven?  theophra. 
God in creating Heaven, separated out of the Chaos, or confused Mass, the most pure from the impure: that is to say, he reduced the more pure and ethereal Mercury, the more pure & inextinguible stars and lights, into a crystalline, & Diamontine substance, or most simple body, which is called Heaven, the highest & fourth formal Element, that from the same the forms, as it were seeds, might be powered forth (as is before showed) into the more gross Elements to the generation of all things. Therefore it cannot be denied, but that Heaven doth consist of those three principles, albeit most simple: but yet of the most pure, spirituous, and altogether formal. If we will behold the purity of the Heaven above other elements, and the constancy thereof, look then upon those bright and shining fires, continually glittering with light, to whom the Heaven hath given the most pure & inextinguible Sulphureus substance, whereof they consist. For such as the Heaven is in essence, such fruits hath it brought forth therein, as touching substance: out of whose vital impressions and influences they procreate and bring forth some likeness of themselves in the more gross Elements: but yet according as the matter is more gross, more thin, more durable, more constant, or more transitory. And the influences of such fires are Mercurial spirits: but the light and shining brightness is Sulphur: their fixed Heavens or vitriall Crystalline circles is a salt body; which circles are so pure shining and fixed, that a Diamond which partaketh of the nature of fixed Salt, is not of more purity, continuance, and perpetuity than they are.  Philadelph. 
What say you to the Element of Air? doth that also consist of Salt, Sulphur, and Mercury? If it do, show me I pray you the manner how?  theophra. 
The beginnings of Air are all one with the other, but yet more gross, less pure, and less spirituous and simple, than the beginnings celestial, notwithstanding that they are much more perfect, thin, and penetrating, than are the watery and terrestrial Mercuries and Sulphurs, and are such, that next to Heaven, Air hath the pre-eminence of activity and power: whose powers and effects, are to be seen in divers and sundry winds (which are Mercurial fruits) & the spirits of the Airy Element, whose Sulphurs also are discerned to be pure and brght in burning Comets, which are no perpetual fires and Sulphurs, as are the stars, degenerating from the nature of them as from purity and simplicity, into a more gross and impure form. And as concerning Earth in Air, it is so subtle and thin, that it is very hard to beseen, being diffused throughout the whole Region of the Air. Which Salt showeth not itself to man's eye, but in Dews, and Frosts, and in Manna; In Honey which Bees do gather from flowers, wherein there is no other thing but Salt, Sulphur, and Mercury of the Air, which by a skilful Chemist are separated from it with great admiration. Yea, the rustic Coridon findeth this to be true by his experience, in that he can separate the matter of the Bees work into wax, a matter sulphurous: into Honey, which is a Mercurial essence: and into dross representing the terrestrial Salt. The very same beginnings of Air may also be seen in Meteors, in Lightnings, in Corruscations, in thunderings, and in such like, which are engendered in the Air. For in that fiery flame which breaketh forth is Sulphur, in the windy spirit thereof is Mercury, and in the stone and thunderbolt is Salt fixed. Thus that superior separated into an ethereal and airy Heaven, hath his three beginnings, Salt, Sulphur, and Mercury, yet nevertheless very different in simplicity and purity.  Philadelph. 
These demonstrations persuade much: but show me I pray you whether the things of this inferior Globe, consist in essence of the same number of three, Salt, Sulphur, and Mercury.  theophra. 
These three beginnings do more plainly show themselves in this inferior Globe, by reason of their more gross matter, which is to our sight more sensible. For out of the Element of Water, the juices and metalline substances do daily break forth in sight, the vapours of whose moisture or more spirituous juice do set forth Mercury: the more dry exhalations Sulphur, and their coagulated and congealed matter, Salt. Of the which Salts, Nature doth offer unto us divers sorts, as Allom, Coperas, Vitriol, Salt Gem, Salt armoniac, Salt Peter, and many others. She giveth also unto us many kinds of Sulphurs, as Brimstone, Bitumen, Pitch, Tar, and such like. Also divers sorts of Mercuries. Moreover in the Sea, there are Mercurial, Airy, and Sulphurus spirits, whose Meteors, in Castor and Pollux, and tn other kindled fires, by reason of their sundry Sulphurs and exhalations, do manifest the same. And as touching the Salt in the Sea, no man will make question, it is so superabundant. From this Marine Salt, the Earth being like unto a sponge, and sucking the same continually into it, produceth the afore mentioned Salts, beside store of minerals and metals, as the mother and first original.  Philadelph. 
For as much as these three first beginnings are in the Heaven, in the Air, and in the Water (as you have showed) I have no reason to doubt, but that by a far greater likelihood, the same are to be found in the earth, and to be made no less apparent, seeing the earth of all other Elements is the most fruitful and plentiful. Therefore discourse unto me I pray you, concerning the Salt, Sulphur, and Mercury, of Plants and Trees.  theophra. 
The Mercurial spirits of the Earth show themselves in the leaves and fruits: the Sulphurs in the flowers, seeds, and kernels: the Salt in the wood, bark, and roots; and yet so, that every of those three parts of the Tree or Plant, severally by themselves, have in them their peculiar Salt, Sulphur, and Mercury, without which they cannot consist, how simple so ever they be. For whatsoever hath being within the whole compass of Nature, it doth consist of these three essences. And albeit some Trees and Plants are said to be Mercurial, some Sulphurus, and some Saltish, it cometh hereof because the Mercurial do contain more Mercury, the Sulphurus, more Sulphur: and the Saltish, more Salt in them than others. For some Trees are to be seen more full of Rosine, and Sulphurus matter than other some, as the Pine, and Fir Trees, which are always green on the coldest mountains, because they abound with their Sulphurus beginning, the principal vital instrument of their growing. For there are some other plants, as the Laurel, the Trees of Oranges, Lemons, and Cytrones, which continue long green, and yet subject to cold, because their Sulphur is not so easily dispersed, as is the Sulphur of the Fir Trees, which are Rosine, and are therefore of a threefold more constant life, furnished against the injury of times. Furthermore, all spice Trees, and odoriferous herbs are Sulphurus, and as there are sundry sorts of Trees of this kind, so are there an infinite sort of Sulphurs, whereof I cannot stand now to entreat. The plants & herbs which more abound with Salt than others, are to be discerned by their taste, such are Celadine, Nettle, Aron, Radish, mustard-seed, Porret, Leeks, Garlic, Onions, Ramsons, Persiccaria, and such like, which also by the plenty of their Salt, do preserve themselves from the cold of Winter. As for other plants, abounding with Mercury, none are comparable to Rosa solis.  Philadelph. 
Are those three beginnings to be found in animals or living creatures, that have sense also, as they are in vegetable plants, and such like?  theophra. 
I told you before that there is nothing in Nature, but it consisteth of these three: even the very fowls of the Air, and fishes that live in the water, and worms of the Earth. In the Egg, whereof the fowl taketh his beginning, these are severally to be seen, the white of the Egg showeth the ethereal Mercury, wherein is the seed, and the ethereal spirit, the Author of generation, having in it the generating power, whereof the bird is chief procreated. The yolk of the Egg, which is the nourishment of the bird, is the true Sulphur. But the thin skin and the shell is altogether Salt. And this Salt is the most fixed and constant of all other Salts of Nature. So as the same being brought to blackness, and then freed from the combustible Sulphur therein, by artificial calculation, it will endure all force of fire, a property belonging to the most fixed Salts. This Salt duly prepared is very fit to dissolve the stone and to avoid it. As these three are in the Egg, so do they pass into the bird: for Mercury is in the blood and flesh, Sulphur in the fat, and Salt in the Ligamen, sinews, bones, and more  parts, and the same beginnings are more airy and subtle in birds then in fishes and terrestrials, as for example the oilily substance of birds which is the Sulphur, is always of more thin parts, than that of fishes or of beasts. The same may be said of fishes, which albeit they be procreated & nourished in the cold water, yet do they not want their hot and burning fatness. Also that there is in them Mercury and Salt, no man well advised will deny. All Terrestrial living creatures do consist in like sort of these three beginnings: but in a more noble degree of perfection they appear in them, than in vegetable things. For the vegetables whereon the beasts do feed, being more crude, are concocted in them, and are turned into their substance, whereby they are made more perfect, and of greater efficacy. In vegetables there are only the vegetatives, but in beasts, there is not only the vegetating faculty, but also the sensitive, and are therefore of a more noble and better nature. The Sulphur appeareth in them by their grease, tallow, and by their unctuous oilily marrow, and fatness, apt to burn, their Salts are represented by their bones and more  parts, even as their Mercuries do appear in their blood, and in the other humours and vaparous substances, all which singular parts, are not therefore called Mercury, Sulphur, and Salt, without the conjunction of the three beginnings together, but in Mercurials, Mercury: in Sulphurus Sulphur: in the Saltish, Salt hath the greatest command. Out of the which three beginnings of minerals, vegetables, and animals, divers oils, liquors, and Salts, apt for man's use, both to nourish, and also to heal and cure, may by Chemical Art be extracted.  Philadelph. 
For as much as Salt, Sulphur, and Mercury, are the essences and beginnings of all things, I would gladly hear, after what manner man is compounded of them, who as he is the most excellent creature under the cope of Heaven, so me seemeth his composition should be far more excellent than that of others.  theophra. 
In man, as in a little world, are contained these three beginnings, after as different and manifold manner as they are in the great world, but more spirituous & far better. For man is called a compendium of the greater world. And therefore Gregory Nazianzene in the beginning of his book concerning the making of man, saith: God therefore made man after all other things, that he might express in him, as in a small table, all that he had made at large. For as the universal frame of this world is divided into three parts, into Intellectual, Elementary, and Celestial, the mean between which, is the Celestial (which doth conjoin the other two, not only most different, but also clean contrary: that is to say, that supreme intellectual wholly formal and spiritual, and the Elementary which is material and corporate) so in man the like triple world is to be considered, as It is distributed into the parts, notwithstanding most strictly knit together and united: that is to say, the Head, the Breast and Belly, which is inferior to the other two, & comprehendeth those parts which are appointed for generation and nourishment, correspondent to the lower Elementary world. The middle part which is the breast, where the heart is seated, the fountain of the body's motion, of life and of heat, resemble that celestial middle world, which is the beginning of life, of heat, and of all motion, wherein the son hath the pre-eminence as the heart in the breast. But the highest & supreme part, which is the head, wherein is the brain, containeth the original of understanding, and is the seat of treason, like unto the supreme intellectual world, which is the Angelical world. For by this part man is made partaker of the celestial nature, and of understanding, of the sensitive and vegetating Soul, and of all the celestial functions formal and incorruptible: whereas otherwise his Elementary world is altogether gross, material, and terrestrial.  Philadelph. 
I have observed one thing in your whole discourse hitherto, that all the things in Nature, are comprehended in the number of three, according to that triple proportion, wherein God is said to have made all things in weight, 
Wisdom. 7.  number, and measure: which must needs contain a great mystery, which I pray you unfold unto me.  theophra. 
There is indeed a great mystery in this point to be considered. For first the number of three representeth the most holy and Divine Trinity in unity. It is therefore a most holy and potent number, and the number of perfection. All dimension consisteth in three, in Longitude, Latitude, and Thickness. All corporal and spiritual bodies consist of three, of Beginning, Middle, and End. All measure of time is in the number of three, Past, Present, and to Come. All magnitude is contained in three proportions in Line, Superficies, and Body. Harmony containeth three Symphonies, Diapazon, Hemiolion, & Diatessaron. There are but three kinds of living creatures, Vegetative, Sensitive, and Intellectual. There are three quaternions of the celestial signs, Fixed, Moved, and Common. There are three faculties in man: Natural, Vital, and Rational. And man existeth wholly in the number of three, namely, of Body, Soul, and Spirit. The Soul hath three principal faculties, Reason, Memory, and Will. Therefore it is true which you observed, that GOD in such general manner hath numbered the whole work of his hands by the number of three, that no one thing can be showed in universal Nature, which hath not this cognizance of the Divine Trinity in unity.   

CHAP. VI  Philadelph. 
WHereas you said even now, that man consisteth in the number of Three, to wit, of Body, Soul, and Spirit, it is plain that Soul and Spirit have been always taken for one thing. I pray you therefore hear how they are distinguished.  theophra. 
I cannot otherwise distinguish them, than they are already distinguished in the holy Scriptures: as in this place where the Author of the Epistle to the Hebrews writeth thus. The word of God (saith the Apostle) is mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the Soul, and of the Spirit, of the joints, and of the marrow. And in another place he saith: I pray God that your whole Spirit, Soul and Body (that is to say, the whole man which consisteth of these three) may be kept blameless unto the coming of our Lord jesus Christ. Solomon also in his book called Ecclesiastes, maketh a distinction between Soul and Spirit, where he saith: And the Soul return unto God that gave it. But in another place speaking of the Spirit, he saith, Man and Beast have all one spirit or breath. By which testimonies it appeareth, that Soul and Spirit are not one, but too distinct essences joined together in one body.  Philadelph. 
Divines commonly hold, that there is no difference between Soul and Spirit, affirming that the Greek words Pneuma, and Psuchae, (that is, Spirit and Soul) do signify one thing.  theophra. 
If Pneuma, which signifieth but a breath, be the Soul, then must the Soul of man and beast be all one thing, which to think were too irreligious and gross.  Philadelph. 
If Soul and Spirit be not all one thing in essence, how cometh it to pass that in the scriptures they signify sometime the life of any thing, as here Anima mea est in manibus meis, my life is in my hands. Sometime anima signifieth the whole man: so 76. Souls descended with jacob into Egypt. Sometime for spirit or breath, as when Saul said unto the Amalechite, I pray thee come upon me and slay me. Etiamsi anima adhuc in me est, because my Soul is yet within me. And it was said of Eutichus, which being a sleep at S. Paul's Sermon, fell down as dead, Anima eius est in ipso, his soul is yet in him, that is, there is yet breath in his body, that he may be revived again. Also sometime Anima is taken for nothing: so said the Prophet, We have conceived and been in travail, et peperimus Spiritum, and we have brought forth a Soul. Finally, the Spirit is taken for the regenerated soul: so saith the Apostle, Pneuma lusteth against the flesh. And S. Augustine in divers places calleth the soul by no better name than Flatus, which signifieth no more than a breath or blast: Deus fecit (saith he) omnem flatum, God made every blast; meaning every soul. And it is written, God breathed into Adam the breath of life. Therefore these two words being thus confounded in the Scripture, how can you make them appear to be two distinct essences?  theophra. 
All that you have alleged, is nothing at all against the distinction of the essences of soul and spirit, albeit the one sometime hath the name of the other. For admit, that the soul sometime signifieth life and spirit, because it is the principal spirit that giveth life, and is also immortal, yet doth it not therefore follow that the ethereal spirit (which is transitory) joined therewith as a bond to keep it in the body, is of the same essence. And where to serve your purpose you english the word anima, to signify spirit or breath, and again, spirit to signify soul, as in these places: Anima eius est in ipso, there is yet breath in his body: and peperimus spiritum, we have brought forth a soul, you deal not faithfully in translating, calling that spirit which is soul, and that soul which signifieth spirit. It cannot be denied, but that so long as the soul is in the body, there remaineth also that breathing spirit with it, and no longer than breath tarrieth will the soul abide in the Heart and Brain: not because they are all of one essence, but because the spirit is a mean to conjoin the soul and body together for a time: according to the saying of the Psalmist, Thou takest away their spirit, or breath, and they die. This was the instrumental spirit which God used in the conjoining of the reasonable and immortal soul with Adam's body, when he is said by Moses, to breathe it into him. And as for the place in the Galathians, The spirit lusteth against the flesh, no man doubteth but that it is spoken of the regenerate soul, which is a more excellent essence then that by which man breatheth. What absurdity I pray you can follow, if it be granted that the soul and spirit are two distinct essences? none in my judgement: but being denied, many Atheistical and absurd conclusions may be made against the immortality of the soul. Seeing therefore the word of God putteth difference in the denominations of either, I see no reason but that also the difference in essence may well stand. It is not denied but that the soul of man hath divers denominations. For sometime it is called anima, because it giveth life (as is already showed) to the body, by a natural union. For the soul is more excellent than the spirit, being always one and like itself. It is sometime called Animus Apo tou anemou, that is to say, of the wind or spirit, because the most swift cogitation thereof is like in speedy motion to the wind, reaching in a moment from Earth to Heaven: and sometime it is called men's of Mene, that is to say, of the Moon: because man's mind is changed by course of time, as is the Moon, through his natural imperfection.  Philadelph. 
Show me I pray you the difference, which is between the soul and spirit of man, concerning substance and quality.  theophra. 
The Soul of man is an immortal heat, most subtle moving by itself, and the cause of the body's motion. It is capable of Science, aspiring to a way like to itself, and to a substance of her own affinity, and leaving the terrestrials, it seeketh to attain that which is highest of all, partaking of the Heavenly Divinity, often contemplating the supercelestial place, and standeth alone the moderator of all things. To conclude, the soul of man is a simple, incorporate, and immortal substance, according to Galens opinion. But because Hipocrates confesseth that he can find no certain opinion, upon which he may build concerning the substance of the Soul, Melius est de occultis dubitare, quam de incertis litigare. It is better to doubt concerning hidden things, then to contend about things uncertain.  Philadelph. 
I will not desire to be wise beyond sobriety, but will keep myself within the limits of modesty: yet if it may stand with modest sobriety, let me entreat you to say somewhat concerning the substance & quality of Spirit.  theophra. 
Spirit natural, is an ethereal substance, differing from the material body and humours thereof. Hipocrates calleth the same a stirring spirit, not for the thinness and subtlety of the substance, but because the same hath a great force and passage, as hath the wind. In regard that this spirit stirreth up such motions, it seemeth to have affinity with the body, and in respect it cannot be seen, it may be thought to come near to an incorporable substance, whereby it may be denied to be a mean between both to partake of either.  Philadelph. 
Thus than we must conclude, that man consisteth in the number of Three, that is to say, of Body, Soul, and Spirit; that the Spirit is as it were the chariot of the soul, the heat of this soul is celestial and divine.  theophra. 
It is true, I so hold and determine, till I can be better informed: and I wish you not to make any doubt of this distinction, albeit as you have before alleged, that by some, soul and spirit are confounded & made as one: and forget not this excellent sentence of Isiodore, Mens dum corpus vivificat, anima est: dum vult, animus est: dum spirat, spiritus est: dum recolit, memoria est: dum rectum judicat, ratio est: dum aliquid sentit, sensus est. That is, the mental spirit when it quickeneth the body, than it is the soul: when it willeth, than it is the mind: when it recordeth, it is memory: when it judgeth right, than it is reason: when it doth breath, than it is spirit: when it feeleth by any of the five wits, than it is common sense.  Philadelph. 
Let me yet a little further trouble you in recalling you to the place of Solomon, where it is said thus. As the beast dieth, so also man dieth: 
Eccle. 3.9.  for they have all one breath or spirit, and there is no excellency of the man above the beast, for all is vanity: who knoweth whether the spirit of man ascend upward, and the spirit of the beast descend downward to the earth? This place seemeth to import, that the soul of man is mortal, as is that of the beast, whereas you said before, that the soul is a substance immortal, which I verily believe: yet I pray you open unto me the meaning of salomon's words.  theophra. 
You must know that Solomon in those words speaketh not of the reasonable and understanding Soul which can never die, but liveth in expectation of the felicity to come: which Soul S. Stephen yieldeth and commendeth into the hands of God: which being so, is also free from all torment and pain: I say he speaketh not of this Spirit, but of that Airy spirit, which serveth to join Soul and Body together, during this transitory life. Solomon was not ignorant of the difference between these two Spirits: and therefore he speaketh of two returns answerable to them both, and to their originals, namely, of the reasonable Soul to God which gave it: and the natural Spirit which is common to man and beast alike, passeth to air again: but whether of them pass upward or downward, living and breathing in like mixture of air, cannot be discerned by the external and common sense.  Philadelph. 
This is a most wonderful mystery, that an essence, simple, incorporate, and immortal as is the soul, should be knit to a compound body: and that Nature, so far unlike, should be brought to such conveniency and familiarity, during their continuance together.  theophra. 
It is indeed a wonderful work of God, that these three, body, soul, and spirit, should be so conjoined in unity, that the soul cannot separate itself from the body when it list, nor keep back itself when the time is come to go to the Creator. All passages are shut up, when it is commanded to abide, and all the parts are set open, when it is appointed to departed. And being departed out of the body, it liveth still, not as it did in the corporal and transitory body, which retained it by breath in the air, and by an equal mobility which is proper unto it, being subtle, swift, and eternal. It seethe, heareth, and toucheth, and useth the rest of the senses after a more effectual manner then afore, having an intelligence and judgement, not imperfect and in part (as afore) but knowing all things wholly and spiritually. Therefore because it is a simple, pure, and uncompounded essence it cannot die. Hereupon justine Martyr saith: the spirit never dieth, for death can but touch that part which is animated by the spirit: but the soul being the original and fountain of life, cannot die. For that which is animated is one thing, and the soul animating is another thing.  Philadelph. 
Do you not know that in the Scriptures, the souls of the wicked are said to die, and that there is often mention made of eternal death? how can this be, seeing the essence of both those spirits as well of the one as of the other is alike immortal.  theophra. 
Albeit in the Scriptures the souls of the reprobate are said to die, it is not to be understood as touching the essence and quality of the soul, but in regard of the misery thereof, being forsaken of God, and cast out of his presence, (in whom all happy and blessed life consisteth) is left to itself in desperation and torments of Hell, where it liveth still in essence and substance in unspeakable misery and woe, which is a continual living death, ever dying, and yet never dead, abiding for ever, and ever in that second death with the Devil and his infernal spirits, are you not weary Philadelph of this long discourse? We have sufficiently according to the manner of Philosophers debated of these things, and it is now time to take our dinner: if therefore you please to keep me company, you shall be very welcome to my house, where in the afternoon we may have further conference.  Philadelph. 
I thank you, and do gladly accept of your courteous offer: and the rather because I desire to be informed further in some things, which depend upon that which hath been already in question.    

THE AFTERNOON'S CONFERENCE.  

CHAP. I.  Philadelph. 
ARistotle, beside Matter and Form (whereof hath been already spoken) appointeth Heaven as a third principle to be the procreatour of these: but forasmuch as there are divers Heavens, I would gladly learn the distinctions of their motions, according to their several Orbs. I pray you therefore describe them unto me.  theophra. 
Astronomers, and some Divines, do divide the natural Heanens, which were made out of the more noble part of that Chaos or first matter, into the number of eleven, every one being placed in their several degrees, one above another. Whereof the first is a fixed and immovable Heaven, created the first day, and was then replete with holy Angels. This Heaven is a body most subtle, the first foundation of the world, and the greatest in quantity.  
This Heaven (as saith Peter Lombard) is that which Beda and Strabo call Coelum Empyreum, that is to say, a fiery Heaven: not because any thing is there burnt or consumed, but because of the fiery light, with the which the same is illuminated. And S. Ambrose and Basill are of the same opinion also.  
The second Heaven is the first movable, which maketh the daily motion from the East towards the West, returning again into the East in 24. hours regularly, that is, no swifter at one time, then at another, without weariness or pain. And by that motion, this Heaven earrieth with it all the inferior Heavens. This motion is made upon the poles of the world; and this Heaven hath in it no stars.  
The third Heaven is also void of Stars, and is carried about with a double motion. The first is, according to the motion of the first movable: the second is, his own proper motion, from the West towards the East, upon his own proper poles, in two hundred years, one degree, and 28. minutes. This Heaven is called Crystalline, because it is clear and transparent. It is also of some called the watery Heaven.  
The fourth Heaven is called the Firmament, which is adorned with innumerable Stars. These have no motion by the motion of their Heaven. This Heaven hath a triple motion. The first is from the East toward the West, according to the motion of the first movable, upon the poles of the world, and is finished in the space of a natural day. The second motion is contrary to the first, and is from the West toward the East, according to the succession of the signs; at the motion of the third Heaven in 200. years, one degree and 28. minutes. The third motion is the trembling motion, by which the fourth Heaven is moved upon two small circles, whose poles are the heads of Libra and Aries, of the fift Sphere: and the Semidiameter of their circles is four degrees, 18. minutes, and 43. seconds. This motion is called coming and going.  
The fift Heaven, is that of Saturn, who moveth himself in his circle, making revolution once in 30. years.  
The sixth Heaven is the Sphere of jupiter, who moveth about in 12. years.  
The seventh Heaven, is the Sphere of Mars, who signifieth his circular motion once in 12. years.  
The eight Heaven, is the circle of the Sun, who goeth about the earth once in a year.  
The ninth Heaven, is that of Venus, who maketh a revolution once in 246. days.  
The tenth Heaven, is the Orb of Mercury, who moveth round about his circuit once in 330. days.  
The eleventh, being the lowest Heaven, is that of the Moon, who goeth about the earth once in 28. days, making in this manner 12. revolutions in one year. Thus you may perceive the several motions of the Heavens in their several degrees.  Philadelph. 
Show me I pray you whether all these Heavens in general, or one more especial, is the cause of the procreation of the inferior earthy and natural bodies?  theophra. 
Nunquam nimis dicitur, quod nunquamsatis dicitur. There is never too much spoken, where the disciple is not weary in hearing. Know therefore that as the Heaven, which is called Primum mobile, is the first of all motions, which tendeth to place, from which all other latter and succeeding motion, as procreation, alteration, growing, or augmentation, and perishing, or death, do come even so, that body which is carried about with a continual motion and circuit, must needs be the cause of all bodies procreated. And it is a very ancient opinion of the Philosophers, that the Sun moving astral influences, is of greatest virtue and power, which being placed by God in the midst of Heaven, illumineth all things both above and also beneath it, and with his beams maketh the whole world fruitful, even to the very centre of the same. For as the fountain of life in man's body, is the centre of his heart (where that secret vital spirit is contained, from whence natural heat doth spring, heating, illumining, and quickening the rest of the members): even so, the Sun by his heat and light, doth naturally quicken all the parts of the world both superior and inferior. For in regard of his heat it is called the Heart of the world, and in regard of his light, it is called the eye of the world. The Sun is the most noble body of all things that are in the natural Heavens, and in the earth, therefore in respect of the worthiness thereof, and virtuous power wherewith it is endued, next unto God it is called the parent of all things, because the seminary and formal virtue of all things is secretly comprehended therein.  Philadelph. 
Then it seemeth that the Sun by his continual and yearly course coming toward us, doth promote and set forward the procreation of things, and going from us, doth cause their decay and perishing.  theophra. 
It is very true which you say: for it agreeth with Aristotle, who determineth that the celestial and mundane conversion, is the cause of those things which are begotten, and which perish. It is necessary (saith he) that this whole world which compasseth the earth about, be so continued with his superior conversions and motions, that the whole virtue thereof may be governed thereby. For that aught to be accounted the first cause, from whence all things have the beginning of motion. And further (saith he) this cause is sempiternal, neither hath it as touching place, any determined end, but is always in the end. Also in his book de mundo, he calleth Heaven an Element, far differing from those four known, and common Elements, which he affirmeth to be divine and immortal, and free from destruction. But for as much as there is in the Heavens a double or twofold revolution, and conversion, the one which is the most swift mundane motion, which is finished in the space of 24. hours, and the other whereby the seven inferior Orbs are turned backward, by a contrary motion to that of the higher Heaven: the first of these two going always forward after one manner in a constant course without change, cannot be the cause of life and death, things so contrary. But the latter carrying about the wandering stars, by the Zodiac, when it bringeth them to the North, maketh the pleasant Spring and life of things, but when it carrieth these into the South, it bringeth the fall of the leaf, and the decay of things terrestrial. By this perpetual calculation of the Sun and Stars, the Heaven is married to the Earth, and the inferior Elements do join with the superior.  Philadelph. 
Whatsoever is moved, is moved of another. What then is the cause of the general motion of the Heavens in their several Orbs? Some have thought that the celestial bodies are moved of their proper forms. Some according to Plato's opinion, & consent of the Philosophers, have denied them to be living creatures, affirming that it is one of the greatest shew-tokens of life, that those celestial bodies have the principal cause of their motion in themselves, and that they stand not in need of an external mover. And for this cause not only the most ancient Chaldean Astrologers, but also the Chieftains of the old Phisiologie, as well Greekes, as Egyptians (as witnesseth Plato in his Cratilo and Epinomides, and elsewhere) have thought that the Celestial Orbs have life and Soul, from whence motion proceedeth: and that the whole world is quickened by an universal Soul therein, which they imagined to be sempiternal. Yea, this opinion was so settled in the minds of the Athenians, that they condemned Anaxagoras of an irreligious conceit, because he durst affirm the contrary. What say you to this? Do you agree to this Philosophy.  theophra. 
I allow it not, for it must be granted that God alone is the first mover and chief cause of all motion, and therefore men illumined with a more clear light of the knowledge of God, than the Philosophers had, in stead of that imagined Soul of the world, understand a certain created spirit, which moved upon the waters in the first creation: which Spirit received power from God, to quicken, cherish, and conserve all things in their kind and order, until the determined end of the same. Therefore we may safely say, that neither Heaven, nor the Stars, are animated as bodies organical, and for that cause cannot be meet habitacles for a Soul: but are rather bodies regular and uniform, moved by a certain natural necessity, according to the wisdom of the Almighty. For we know that God passeth the whole frame of the Earth, Sea, and Heavens, who fulfilleth all in all. And to prevent the great ruin thereof, he hath of his great goodness and infinite wisdom, appointed that general Nature, to defend and preserve this great work, by the virtue and moderation thereof. And that by the continual and yearly revolution of the eight Heaven, and by the influences and virtues of the Stars, Planets, and Celestial powers, all things might be well governed, and abide constant in their estate, until the predestinated time of their dissolution. And yet in such manner, that God himself still ordereth all things in these secondary offices, according to his own secret will and predestination.  Philadelph. 
Hereby it appeareth, that God being the first Mover and cause of all motion, is himself immovable: because if he were changeable, then must he necessarily be moved of another: but of another he is not moved nor can be, for than could he not be the first mover: because that thing which should move him, must needs be before him: and also because he not being immovable, should be moved of another: and so in the moving and moved, there should be no end, but a proceeding infinitely, which Philosophy rejecteth. And if we should imagine, that he is moved of himself, then must he be divided into the part moving of and by itself, and into the part moved by itself, and so by motion he shall be without form. Which to think of the most high and chief simplicity, were too detestable and execrable.  theophra. 
God no doubt is altogether immutable, who without all question as he is eternal and immensurable, so also he is most simple and most perfect. For this cause the eternity which is in God, taketh from him all temporal motion, because he is all in all. And this immensurablenesse taketh from him motion in place, because he is every where: and his exceeding perfection and simplicity, taketh away motion to Form, because he needeth nothing being most fully complete. Therefore in no sort God is subject to change and motion, but standeth stable for ever: of whose stability the Prophet David speaketh thus: Thou changest them, and they shall be changed, but thou art one and the same for ever. And Boetius very notably speaketh hereof thus. O quiperpetua mundum ratione gubernas: terrarum caelique sator qui tempus ab aevo ire jubes: stabilisque manens das cuncta moveri. O thou which by a perpetual order, dost govern the world, the maker of Heaven and Earth, which commandest the times to proceed from the beginning, and which remaining stable thyself, dost give motion to all things. God therefore in whom all things live, move, and have their being, is the same which giveth forms to all things, that be in the created Heavens and in the Earth: he is the beginning, the midst, and the end of all things. If then the Divine power and virtue pass through, and is effectual in all things: by which the same exist, & hath appointed the perpetual beginnings, dividing through all natures their several kinds, and fulfilling them with their proper seeds, by which they receive the spirit of life, will any man make doubt that there is any thing in Nature, which is not truly divine and so called? Some say of old, Deorum plena sunt omnia, all things are full of Gods. It is then rashness, utterly to take away without reason this excellency of the Divinity, infused by God into all natural things, which opinion hath been received by the constant tradition of all the ancients, and it is more than madness, to acknowledge that there is some Divine thing given to many things, and yet not to vouchsafe the same a Divine name.  Philadelph. 
Let it be as you say, that there is some divine thing in things Natural, yet what manner of thing that Divine thing is, I well understand not, neither can I conjecture.  theophra. 
Why can you not conjecture? seeing in a natural body there is nothing more excellent than a simple form, and nothing afore it. And for as much as the residue which apperraineth to Matter, are inferior to Form, as vile and transitory, it followeth, and you may easily perceive that the simple form of a thing, is that Divine thing which is sought after. And whatsoever doth represent and express the nature thereof, the same also is partaker in some measure of the Divinity.  Philadelph. 
But what force or strength do you suppose that simple Form to be of things of nature: which I must attribute to the force and virtue of the mixture of Elements?  theophra. 
If the Elements and their qualities have certain virtues and faculties proper unto them, then must the virtues and faculties of the Divinity be far greater, which in a higher degree surmounteth all other in dignity and perfection. Also all the functions and works of this simple Form, may of us easily be discerned and known. But how and from whence they proceed, and what is the substance of the effecting cause or faculty thereof, is as much hidden and unknown to us, as is the essence of the Divinity. We see that the Magnes or Loadstone hath in it an attractive faculty to draw Iron to it: that the stone Astroites, moveth of itself, if a little quantity of vinegar be put to it. That the Ostrich hath a power by swift concoction to digest Iron: that a Pigeon by his heat digesteth stones, which a Lion whose heat is more vehement cannot do. That a little fish called Echeneis, otherwise Remora, is able to stay a ship against any violence of Oar or wind in full sail, that out of the ashes of a Phoenix, another of the same kind should be procreated. That the Salamander should be rather nourished by fire, then consumed. That the Chameleon living by air, should turn himself into every colour which he seethe. That a Cockatrice in his eye should have power to slay a man. That a Viper or Scorpion should kill a man with poison. That an Adder should prevent the force of a charm, by stopping his ear. That the fish Ephemera should die the very same day that it began to live: of the which one days Fever beareth the name. That the feathers of an Eagle mixed with other feathers should consume them. That the wild and fierce Elephant at the sight of a Ram should be made tame. That a Vine should not prosper, growing near to a Laurel Tree. That the Almond Tree being solitary, beareth no fruit, but growing with other plants, is very fruitful. That there should be such familiarity between the Olive and the Myrtle Trees, that the branches of the Myrtle should so friendly embrace the boughs of the Olive, and both their roots to join together in one. That the stone Tyrrhemus being whole swimmeth: but broken sinketh. That where the Glow worm creepeth in the night, no Adder will creep by day. That rhubarb should have power to separate Choler: Agarick Phlegm: and Epithimum, Melancholy. That Hemlock and Hellebore should be to a man pestiferous: and yet that the Quail should be nourished with hellebore and the Starling with Hemlock. That the several parts of a Hare should have divers Forms & faculties to heal divers diseases. As the lungs, those that be short wound: the blood to break the stone in the bladder or reins of a man: the bone which is behind the knee in the after leg, to cleanse away sand and gravel: the Maw outwardly applied to retain and stay a conception, the have to staunch blood. These and many more such like are hidden in the Closet of Nature, the undoubted causes whereof no man is able to show, nor comprehend by any certain reason. Yet it is man's duty being set upon the op●n Stage of this world, to take a view of all the creatures of God to him known, to search after such hidden causes therein soberly, that he may magnify the most omnipotent and wise Creator of Nature.   

CHAP. II.  Philadelph. 
YOu having spoken afore of the celestial motions, it resteth that you say somewhat concerning Water motion. Therefore show me now I pray you, the cause of the Seas motion: wherein I have observed a great diversity, sometime ebbing and sometime flowing: one while calm, and another while turbulent.  theophra. 
The Sea in general hath three degrees of motion, the one calm and quiet continually: as in that Archipelagus, called Mare pacificum, and Mare delzur: which is seldom troubled with tempest, that M. Anthony Pigafetta, sometime Knight of the Rhodes, and one that did accompany Magelanus in his first voyage and entry into this Sea, upon the first discovery thereof, testifieth, that he with his company sailed therein 4000 leagues in the space of three months and 20. days. In all which time being without sight of land, they had no misfortune of wind, nor of any other tempest.  
Another degree of motion is in these parts of the Ocean, called the Spanish Seas, which do move and swell with surging waves like mountains, in such wise that the top Mast of one Ship going before another, cannot be seen of the follower, being as it were in a valley between two water hills. In these Seas, Ships cannot sail near together, lest they fall foul one upon another. Otherwise in these Seas, the passage is less perilous than in the narrow Seas, for that the billows & waves of these go whole and break not, the Sea in that channel being so deep, that a whole dry-fat of line may with a Lead be sunk therein without finding any bottom.  
A third degree of motion is in that part of the Ocean, commonly called the narrow Seas, which coasteth Northward, upon England, Scotland, and Ireland, and toward the South, upon France & Flanders, and so along the trade toward the the East, from the West, these Seas are sometime calm, & sometime by occasion of tempest very rough & turbulent, for that the passage of the Sea in that channel is interrupted with rocks and sands, to the great hazard of them that sail therein.  Philadelph. 
But for so much as the Sea is ever in motion, either ebbing or flowing, show me I pray you the cause of such natural and inter changeable motion, which keepeth time and tide twice in 24. hours, from East to West, and from West back again to the East, in the circumference of the whole Globe of the Earth.  theophra. 
I find in Writers such variety of opinion concerning this motion, that I know not certainly what to determine to content you, yet to give you the best satisfaction I can herein, you shall have my conceit, which nevertheless I submit to the judgement of the more learned in Nature's School. I suppose that there are two principal causes of the ebbing and flowing of the Sea. The one supernatural: the other natural. The supernatural and divine cause is God, who in the creation of all things by his spirit which he created (as witnesseth Tertullian) was the inspirer and animater of the whole universal: which Spirit served the will of the Creator, as an Instrument to give such motion to the Sea, as we see it hath, appointing it bounds which it cannot pass without the will of the most mighty Commander. Another natural cause beside that created Spirit, whereof Moses speaketh (calling it the Spirit of God) job expresseth by the similitude of Fire put under a Pot, saying: It is God which maketh the Sea to boil like a Pot. Hereof I gather, that there is a natural fire, of two sorts. One in-set, contained in the Marine Salt: for the Sea generally is Salt, even to the North. And Salt (as witnesseth Pliny) yieldeth the fatness of oil: and oil by a certain native heat is of property agreeing to fire. And josephus Quersitanus, and Christoferus Parisiensis affirm, that Salt is both animal and vegetal, having life in it as the radical Balsam of Nature, and to be the first moving thing in the same, which maketh to grow and to multiply, and therefore serveth for the generation of all things: so as with the Poets and ancient Philosophers, it may be said, that Venus the mother & first beginner of all generation, is begotten of the salt spume of the male. For which cause Venus was called by the Greeks' Aligines, as affianced to the salt Sea. The other natural Fire, the cause of the Sea flowing and ebbing, is foreign or external. And this also is of two sorts. One subterraneal, which is as fire under a boiling pot. For the earth hath more fire in it, then hath water: which fire lieth hidden in stones till it be beaten out with steel. This subterraneal fire doth also cause the motion of the Sea, being of substance liquid, fluible, movable, and altogether a passive subject to acting fire. And when it beginneth to run any way, the precedent part thereof, by reason of the continuation & cleaving together, is thrust forward by the follower, according to this sentence, Vndam unila sequitur, one water followeth another. Thus the Sea passeth to and again from one Gulf to another. For there are two Gulfs caused by two vast continents, the one comprehending all Asia, Africa, and Europe, and that other America. Which two continents divide the whole Sea into two parts of the world, opposite one to the other, East and West. These two Gulfs rest at no time, but like as Sea monsters do, they breath to and again, until the one have engorged the other so full, that it is compelled to pay unto his lender back again that which is borrowed. And thus the Sea having a natural impotency to stay itself in rest, suffereth a certain reciprocal motion into and out of itself, without intermission: which motion Aristotle calleth Talantosin.  
The other external heat, causing the ebbing and flowing of the Sea, is that which proceedeth from the Moon, which Aueroes calleth the Lady and Mistress of the Sea, who by her beams and influences maketh the Sea hot, and by the same heat doth beget exhalations in it, wherewith when the Sea swelleth, it floweth to the shore and Sea banks, fulfilling the Havens with Tide. And the same exhalations being diminished and abated, the Sea again setteth in itself. Therefore when by the moons ascension and approaching to the South, her light and heat is increased, then doth she make the waters to swell and flow. But when she descendeth and inclineth to the Horizon, her heat being by little and little diminished, the waters do fall and abate. Thus all these causes working together, the Sea doth move in weight, number, and measure, according to the ordinance of the Almighty.  Philadelph. 
Lewes Vertomannus, in his book concerning Navigation into East India, affirmeth, that the floods there have contrary courses to those of ours, concerning increasing and decreasing. Because there (saith he) they increase in the wane of the Moon: but here with us in the full.  theophra. 
If the report of Vertomannus be true, then are all the times and seasons by the motion of the Heavens in the Hemisphere, contrary unto those of ours in this Hemisphere, in such wise, that as the people inhabiting there, are Antipodes unto us; so also with them it is Summer, when Winter with us: and night with them when day with us: and then no marvel if it be there with them a full Sea, when the Moon is in the wane, and low water in the full Moon, contrary to the floods and ebbs here.  Philadelph. 
Let it be as you say and suppose. Whereas you said before that the Sea hath sometime a turbulent and raging motion: what is the reason thereof?  theophra. 
There are two causes of such motion. One is certain exhalations bred in the Sea, causing winds to break forth from thence. And sometime a multitude of dry exhalations drawn up from the Earth into the air, causing stormy winds, which break the course of the Sea to the greatamazement of Mariners, and peril of Ships. Who yet are so suddenly taken in such storms, but that they have forewarnings thereof by certain tokens precedent: as by the roaring of the Sea in a great calm: by the sporting and playing of Dolphins and Porpoyses above the waters: and by certain visible fires, called S. Helen, S. Nicholas, and S. Clare, which are wont to hang on the Masts of the Ships, dazzling the eyes of such as are there. After which fires, and other show tokens, there followeth undoubtedly in very short time, great and intolerable tempest.  Philadelph. 
What fires are they which you so name and sanctify. Are they not Spirits?  theophra. 
They are no spirits, but natural things, proceeding of natural causes, and are engendered of certain exhalations. Of these Hieronimus Cardanus writeth after this manner. There are two manner of Fires engendered of exhalations, whereof one is hurtful, the other without hurt. That which is hurtful is fire indeed, engendered of evil and venomous vapours, which in continuance of time, take fire, as apt matters to be kindled. The other kind is no true fire, but like the matter that is in such old putrefied wood, as giveth the shining of fire, without the substance and quality thereof. Of the true kind of fire is the fireball, commonly called S. Helen, which is sometime seen about the Masts of Ships, being of such fiery nature, that sometime it melteth brazen vessels, and is a token of drowning, for as much as this chanceth only in great tempests, for the vapour or exhalation whereof this fire is engendered, cannot be compact in form of fire, but is of a gross vapour, and by a great power of wind put together, and is therefore a token of imminent peril. As on the contrary part, the like Fires, called in old time, Castor and Pollux, and now named the two lights of S. Peter and S. Nicholas, which for the most part fall on the cables of the Ships, leaping from one to another, with a certain flattering noise like birds, are a token of security and of the tempest overpassed. For they are but vapours cleaving to the Cables, which in success of time the fire passing from one to another, appear in the similitude of a light candle. They are a token of security, because they are little, not slow or gross, whereby they might all have joined together in one, & thereby have been the more malicious, and lasted longer: whereas being many and but little, they are the sooner consumed. Thus far Cardanus.  Philadelph. 
I have not heard of these Sea-fires before. But I have read of certain whirlpools, into the which what Ship so ever cometh, it is swallowed up, and the fragments of the lost Ship are seldom cast up again. What is the reason of this whirlpools motion.  theophra. 
I have likewise read that in the Norwegian Sea, are three islands, namely, Lofoth, Langanes, and Vastrad. The Sea that runneth between these islands, is called Muscostrom, which signifieth boiling. The Sea when it floweth here, is swallowed into certain Gulfs or Caves, and is blown out again at the ebb, with no less violence than the streams of rivers, which fall from the mountains. The reason why they are swallowed up, which chance to fall in with this or the like Sea, is the eddy water, which whirling round about with the violent fall of the Sea, which before was penned in with the islands, maketh a great Indraught, which violently sucketh and swalloweth suddenly. This is the wonderful power of Nature, passing the fabulous Sympleiades, and the fearful Malea, with the dangerous places of Silla and Charybdis, and all other miracles that Nature hath wrought in any other Sea hitherto known unto men.  
Now friend Philadelph, to the end you may the better understand what hath been spoken before concerning the motion of the celestial Orbs; and also that you may plainly see as in a glass, how the Region of Fire, and Air, under the Moon, do compass about the Earth and Sea: as also for the better perceiving of things to be spoken hereafter: behold this Mathematical Figure following.   figure showing motion of celestial orbs 
This outermost circle of this figure of all the Spheres (which is infinite) doth represent the habitacle of God, who was before all time and place.  
Time and Place began when this created World began to be.   

CHAP. III.  Philadelph. 
FOr so much as the Earth and Sea, make but one globous body, united and combined together, I pray you describe the form thereof unto me.  theophra. 
The globous body of the Earth, in comparison of the heavens circumference, is a very small body, less than the Sun, and bigger than the Moon, extending itself within a small distance of the fiery Region, and in that regard is a great body.  Philadelph. 
Doth not this Earth, being a spungeous body, suck into it, and partake of the Salt that is in the Sea? which if it do so, in my opinion, it should procure barrenness to the Earth.  theophra. 
You have forgotten (it seemeth) what I said before, where I showed you that the Salt of the Sea containeth in it the radical Balsam of Nature; and being so, it is the cause of the generation, first of most precious pearls in the shells of fishes, and of Coral, springing out of the bowels of hard stones and rocks, spreading forth branches like a Tree.  
Salt is so far from making the Earth barren, that it fructifieth the same, making it fat, and giving it power to be fruitful. Salt increaseth and giveth a vegetating and growing virtue with seed in every terrene thing. For what other thing is it which maketh the Earth fat, and bringeth to pass that one grain multipheth into an hundred, but a certain stercoration, and spreading of dung and urine of men, and beasts upon the eatrh, which compassed is full of Salt? What other thing openeth the earth, and maketh it to sprout in the beginning of the spring time, after that the Sun is exalted into the sign of Aries, (which sign is the fall of Saturn, and the house of Mars, signs altogether fiery) but the sublimations and elevations of the Spirit of Salt? This is that which giveth heat and quickeneth: which maketh to grow, and which joyeth and decketh the fields and the meadows with grass and flowers, and which produceth that most ample and universal vigour and virtue.  Philadelph. 
It seemeth then that the natural Salt of the earth hath in it a vital and nourishing heat, whereby not only the Caves and hollow places, but also Springs of water are made warm; as that famous Spring which atiseth in one of the five islands of Molucca, called Bachian: where the water issueth out hot in the beginning, but is very cold when it hath stood a while in another place. This water springeth from the mountains, on the which the fragrant Clove-trees do grow.  theophra. 
Such are those sulphurous Springs also which arise out of the Earth in the City of , which are so much the more hot, by how much the Winter in cold is more vehement. And this doth yet further appear by this example, that the mountains of Norway and Sweathen are fruitful in metals, in the which Silver and Copper are concocted and melted in veins, which scarcely can be done in fiery furnaces.  
In Iseland also toward the Sea coast, are four Springs of water, of most divers and contrary nature. The first whereof, by reason of his perpetual and fervent heat, suddenly turneth all bodies that are cast therein, into stones, reserving nevertheless their first forms and shape. The second is of intolerable coldness. The third is sweeter than honey, and most pleasant to quench thirst. And the fourth is plain poison, pestilent, and deadly. But this is to be observed that in these springs, is such abundance of Brimstone, that 1000 pound weight thereof is bought for the tenth part of a Ducat. For the truth of these things read Ziglerus, in his book of the North Regions.  Philadelph. 
You tell of strange things, and report matter of marvel.  theophra. 
But to make you marvel more, the same Ziglerus reporteth that in Iseland are three mountains of a marvelous height, the tops whereof, albeit they be covered with snow, yet are the neither parts of them of like nature to the mount Aetna, in the Island of Cicilie, boiling with continual flames of Fire, & casting forth Brimstone. One of these mountains is called Helga: the other Mons Crucis: and the third is named Hecla: whose flames, neither consume Flax nor Tow (matters most apt to take fire) not yet are quenched with water: & with like force as the shot of great artillery is driven forth by violence of fire, even so by the commixion and repugnancy of fire, cold, and brimstone, great stones are here cast out into the air. The Inhabitants of the Island do think that in this mount Hecla, is the place where the evil souls of their people are tormented. Thus Philadelph you may see, that the Earth is not without a natural Sulphur & Salt, which Salt by heat causeth both motion and generation, not only of Trees, Plants, Herbs, and Flowers, with fruits of singular virtue and beauty, wherewith the Earth is garnished (serving not only for necessity, but also for pleasure) but hath also in the bowels thereof many excellent natures, as Salts and Sulphurs, of sundry sorts, minerals, and metals in such plenty, that it may seem a storehouse of infinite riches, ordained by God, for man, for whom he prepared this habitacle before he created him. And albeit this Globouse body of the earth is not Spherical, or perfectly round, yet it tendeth to Sphaericitie, being contracted by hills and dales in the parts thereof.  Philadelph. 
Seeing the Sea which is combined and joined with the Earth, hath motion, it seemeth to some that the Earth hath also perpetual motion. And of this opinion is Nicholaus Cusanus (as appeareth in his book De docta ignorantia) and Copernicus accordeth with him, as is to be seen in his book of Revolutions: who for their purpose allege these reasons. First, that we should rather attribute motion to the contained, then to the containing; to the thing placed, then to that which affordeth place. Secondly, that it is conceit and imagination which maketh us think that the Heavens do move, rather than any truth of such motion indeed. For that the motion of the Earth cannot be perceived, but by a certain comparison of the fixed. As for example, if a man perceive not the ebbing and flowing of the water, being in a Ship at Sea, where he seethe no landmarks, how shall he perceive that the Ship doth move? After the same manner, a man being upon the Earth, and seeing neither Sun, Moon, nor Star, it seemeth unto him that he is in a centre immovable, and that all other things do move. Thirdly, that it is very unlike, that the vast and huge compass of the Heavens should make revolution once in 24. hours space, rather than the Earth, being but as a prick in comparison thereof. Fourthly, that the wandering Stars be always more near to the Earth toward the evening (as when they are opposite to the Sun, the Earth coming between them and the Sun) and further from the Earth at Sun setting, when they are hidden about the Sun, at what time we have the Sun between them and the Earth. Whereby (saith Copernicus') it plainly appeareth, that we have the Sun for our fixed centre, rather than the Earth. Fiftly, that it is a condition far more noble and divine to be immovable, then to be moving and unstable, which quality of motion and instability better agreeth with the Earth, then with the Heavens. Other reasons are alleged, which being of no great importance, for brevity I omit. These may suffice being the more principal, by which they maintain the motion of the Earth: which reasons seem to me pregnant and invincible.  theophra. 
Then it seemeth you will prefer novelty before Antiquity. For Ptolemy, that great Atlas of the world, and Prince of the Astronomers, with the more part of ancient Philosophers, have ever been of opinion that the Heavens do move, and that the Earth is firmly fixed. Therefore I say unto you with S. Augustine, Qui errantem laudat, errorem confirmat, et qui adulatur ad errorem allicit: that is, who so praiseth him that erreth, confirmeth the error, and he which flattereth, allureth to error. It is said of Ixion, that he took a cloud for juno: So, the more part of men embrace lies for truth, falsehood for certainty, and ignorance for knowledge. Men have laboured to draw out of the shallow fords of their own brain, the deep and unsearchable mysteries of God. Aristotle, a man of singular wit, notwithstanding his great learning and knowledge in human Sciences, attained not to the thousand part in the knowledge of those things which are laid up in the Clofet of Nature. Yet having an insatiable desire thereto, at the last, because he could not perceive the reason why the Sea caused seven Tides in one day, at the sttraight of Nigront, he cast himself into the Sea, uttering these words, Quoniam Aristoteles mare capere non potest, capeat Aristotelem mare: that is, because Aristotle cannot comprehend the Sea, let the Sea comprehend Aristotle. A just judgement upon man, when he seeketh to be wise without God and his word.  
Solomon saith, Man cannot find out the work that is done under the Sun: Man laboureth to seek it but cannot find it. The Sciences invented by man's wit, are more varying then the skin of the Chameleon; more contrary than the Elements: more perilous than the Sea: more light than the winds: more intricate than a labyrinth: and more obscure than darkness.  Philadelph. 
It is true which you say, yet have you not answered the reasons of Copernicus and Cusanus, whose opinions are also confirmed by Heraclides, Ecphantes, and by Nicetus Syracusanus, and some others.  theophra. 
My digression from your question is not altogether impertinent and from the matter. But now I come to answer Cusanus and Copernicus, with reasons not taken out of human Philosophy, which (as I have said) is uncertain, the greatest Philosophers disagreeing among themselves, which caused in their Schools divers Sects, as the Scaeptickes, Pyrrhonickes, Academics, Peripatetics, Platonists, Stoics, Epicures, Pythagorians, and others, who as in opinion, so also they differed in name. I say I will bring you no deceitful Philosophy, but that which is divine and infallible, proceeding from the wisdom and mouth of that great God, who is the Creator of the Heavens and Earth, who only is true, and every mortal man a liar. Hear therefore what the Prophet David being divinely inspired speaketh, concerning the motion of the Sun in his Sphere: He cometh forth (saith he) as a Bridegroom out of his Tabernacle, and rejoiceth as a mighty man to run his course: his going out is from the end of the Heaven, and his circuit is to the end of the same, and nothing is hid from the heat thereof.  
If the Sun and Moon moved not in their Spheres, jeshua should in vain have required of the Lord the stay of their motions, till he were avenged of his enemies, saying: Sun stay thou in Gibeon, and thou Moon in the valley of Aialon. The which came to pass as a miracle, contrary to the course of Nature: and the Sun abode, and the Moon stood still, etc. So that one day was so long as two natural days at that time. It was also supernatural and a miracle, that the Sun contrary to his natural motion and course, was retrograde in his Sphere, going backward ten degrees, as appeared by the shadow of Ahazes Dioll. But as touching the Earth, it hath no motion at all naturally as hath the Heavens. For, God (saith the Prophet) hath founded it upon the Seas, and established it upon the floods, so that it should never move. The Earth accidentally may have some violent motion, when God is angry with man for sin, at which time, the Earth shall tremble and quake, and the foundations of the mountains shall move and shake. Let therefore these Divine warranties and evidences of sacred Scripture suffice to confound man's vain invention, & fond imagination concerning the stability of the Heavens, and motion of the Earth. And to make plain the demonstration unto you, that the Heavens move, and not the earth, I will set before you a memorable Model and Pattern, representing the motion of the Heavens about the fixed earth made by Art in the imitation of Nature, by a Gentleman of Holland, named Cornelius Drebble, which instrument is perpetually in motion, without the means of Steel, Springs, & weights.  Philadelph. 
I much desire to see this strange invention. Therefore I pray thee good theophra, set it here before me, and the use thereof.  theophra. 
It is not in my hands to show, but in the custody of king james, to whom it was presented. But yet behold the description thereof here after fixed.  Philadelph. 
What use hath the Globe, marked with the letter A?  theophra. 
It representeth the Earth: and it containeth in the hollow body thereof divers wheels of brass, carried about with moving, two pointers on each side of the Globe do proportion and show forth the times of days, months, and years, like a perpetual Almanac.  Philadelph. 
But doth it also represent and set forth the motions of the Heavens?  theophra. 
It setteth forth these particulars of Celestial motion. First, the hours of the rising and setting of the Sun, from day to day continually. Secondly, hereby is to be seen, what sign the Moon is in every 24. hours. Thirdly, in what degree the Sun is distant from the Moon. Fourthly, how many degrees the Sun and Moon are distant from us every hour of the day and night. Fiftly, in what sign of the Zodiac, the Sun is every month.  Philadelph. 
What doth the circumference represent, which compasseth the Globe about, marked with this letter C?  theophra. 
That circumference is a ring of Crystal Glass, which being hollow, hath in it water, representing the Sea, which water riseth and falleth, as doth the flood, and ebb, twice in 24. hours, according to the course of the tides in those parts, where this Instrument shall be placed. Whereby is to be seen how the Tides keep their course by day or by night.  Philadelph. 
What meaneth the little Globe about the Ring of the glass, signed with this letter B?  theophra. 
That little Globe, as it carrieth the form of a Moon crescent, so it turneth about once in a month, setting forth the increase and decrease of the moons brightness, from the wane to the full, by turning round every month in the year.  Philadelph. 
Can you yield me any reason to persuade me concerning the possibility of the perpetuity of this motion?  theophra. 
You have heard before that fire is the most active and powerful Element, and the cause of all motion in nature. This was well known to Cornelius, by his practice in the untwining of the Elements, and therefore to the effecting of this great work, he extracted a fiery spirit, out of the minerell matter, joining the same with his proper Air, which included in the Axcltree, being hollow, carrieth the wheels, making a continual rotation or revolution, except issue or vent be given to the axle-tree, whereby that imprisoned spirit may get forth. I am bold thus to conjecture, because I did at sundry times pry into the practice of this Gentleman, with whom I was very familiar. Moreover, when as the King our Sovereign, could hardly believe that this motion should be perpetual, except the mystery were revealed unto him: this cunning Bezaleel, in secret manner disclosed to his Majesty the secret, whereupon he applauded the rare invention. The fame hereof caused the Emperor to entreat his most excellent Majesty to licence Cornelius Bezaleel to come to his Court, there to effect the like Instrument for him, sending unto Cornelius a rich chame of gold.  Philadelph. 
It becometh not me to make question concerning the certainty of that, which so mighty Potentates out of the sublimity of their wisdoms have approved, yet me thinketh that time and rust, which corrupteth and weareth out all earthly things, may bring an end to this motion in few years.  theophra. 
To the end time may not wear these wheels by their motion, you must know that they move in such slow measure, that they cannot wear, and the less, for that they are not forced by any poised of weight. It is reported in the preface of Euclydes Elements by john Dee, that he and Hierommus Cardanus saw an instrument of perpetual motion, which was sold for 20. talents of gold, and after presented to Charles the fift Emperor: wherein was one wheel of such invisible motion, that in 70. years only his own period should be finished. Such slow motion cannot wear the wheels. And to the end rust may not cause decay, every Engine belonging to this instrument, is double guilded with fine gold, which preserveth from rust and corruption.  Philadelph. 
This wonderful demonstration of Artificial motion, imitating the motion celestial, about the fixed earth, doth more prevail with me to approve your reasons before alleged, concerning the moving of the Heavens, and the stability of the Earth, then can Copernicus' assertions, which concern the motion of the Earth. I have heard and read of many strange motions artificial, as were the inventions of Boetius, in whose commendation Cassiodorus writeth thus: You know profound things and show marvels, by the disposition of your Art, metals do low in sundry forms: Diomedes picture of brass, doth sound a Trumpet loud: a brazen Serpent hisseth: birds artificial, sing sweetly. Very strange also was the moving of the Images of Mercury: The brazen head which seemed to speak, made by Albertus Magnus: the Dove of wood, which the Mathematician Architas, did make to fly, as Agellius reporteth. Dedalus strange Images, which Plato speaketh of: Vulcan's selfe-movers, whereof Homer hath written: the Iron Fly, made at Noremberge, which being let out of the Artificers hands, did as it were fly about by the guests that were at the Table, and at the last, as though it were weary, returned to his masters hand again. In which City also an artificial Eagle was so ordered to fly aloft in the air toward the Emperor coming thither, that it did accompany him a mighty way. These were ingenious inventions, but none of them are comparable to this perpetual motion here described, which time by trial in ages to come, will much commend.  theophra. 
These great mysteries were attained by spending more oil than wine: by taking more pains then following pleasure.   

CHAP. FOUR  Philadelph. 
WHereas before in your discourse, you have showed after what manner this inferior world is governed by the superior, and also how all things that are procreated, receive their form from thence: now to ascend upward again, I pray you declare unto me in such plain sort as you can, in what sense and meaning Aristotle maketh one thing, which is the first of all, and moving all, to be the cause of all their beings so procreated. For if Heaven be the giver of Form to every creature, what need is there of such an obscure and tedious search? And what will it avail to show the causes of things, from that most hidden original.  theophra. 
Aristotle was of opinion, that there are two worlds: one, which is this visible, compound, and corporeate world: and the other an incorporate world, which we cannot see: wholly replenished with Forms, simples, and free from all mixture, body, and dimension, the most happy and blessed house of God, and of all his Saints: the Archtipe and exemplar of this inferior and transitory world, which he briefly comprehendeth in these words. It is manifest, that without the compass, and above the created Heavens there is neither place, emptiness, nor time. Wherefore those things which be there, are neither apt to be in place, neither doth time cause them to be old, neither is there mutation of any of them, which are set and placed above the uttermost conversion, called Primum mobile. But being subject to no transmutations, nor affections, do enjoy the best and most sufficient life in the universal eternity. And their best life is contemplation, than the which there can be nothing more sweet, and delectable. Upon these words of Aristotle, I conclude, that from this one thing cometh all things procreated, as is showed you before.  Philadelph. 
What manner thing is that eternity, wherein the Saints of God have life?  theophra. 
It is an everlasting being, or (if you please) you may call it a Sempiternity, which in very deed is God. For by that name Aristotle said, he knew God, as these words of his declare; In Deo vita nimirum aevamque continuum atque perpetuum inest, hoc enim ipse est Deus: That is God, wherein is life and a continual and everlasting being. And lest it might seem novelty, and an absurd thing to attribute this name unto God, Aristotle saith, that this name was divinely given by the Ancients. For as the end which comprehendeth the time of the life of every thing, is called age, and a long lasting time: so the end of the universal created Heavens, and the end which containeth the whole infinite time, is an everlasting being and eternity, for it is immortal and divine. And how infinite God's knowledge of all things is, it hereby appeareth, that God's whole life is a working of the mind: for God is his own act, and that act which is by itself, is his best and perpetual life. If the action of the mind (which is a contemplation) be the perpetual life of God, who then will make any question, but that Aristotle attributed the knowledge of all things unto God? For he verily is the knowledge of all things, his own action, and his own life, whom Aristotle demonstrateth to be the most chief and superexcellent God, to be perpetual, perfect, immovable, indivisible, that cannot be defined by greatness, nor by parts subject to no alteration nor affection, as to whom nothing is in any sort contrary. And at the last he concludeth this demonstration of these things upon this reason: namely, that in motions it is necessary, that at the last we come to something which moveth and is not moved, which self and same is perpetual, and both substance and act also. And he is the very same whom before he called the first of all things, moving all things. Whatsoever Minds and Forms are above the Heaven, Citizens of that Olympic habitacle, if they have not the same form that God hath, yet have they such a condition, state, and dignity, as is next unto it in degree.  Philadelph. 
What degree and dignity is that which these heavenly Citizens enjoy?  theophra. 
It is the state of perfect blessedness, and the fruition of true felicity in the life to come.  Philadelph. 
But the Philosophers were of opinion that the chief good and felicity, consisted in the good things of this life: as in strength, health, beauty, pleasure, and such other good things of the body. Also in contemplation, in fortitude, constancy, patience, temperance, wisdom, and other virtues, and good things of the Mind: finally, in liberty, riches, honours, friends, and in such like goods of Fortune. And it seemeth to me, that this is a happy man which is blessed with these.  theophra. 
The Heathen Philosophers which had not the knowledge of God by his word, could not define any thing certain concerning true felicity: in so much that Saint Augustine saith, that there are reckoned up 288. opinions concerning felicity. Wherefore rejecting the imaginations of men, let us that have a greater light of knowledge, know and be assured, that true felicity cannot stand in the vain and transitory things of this life: whereof Solon (one of the greatest wise men of Greece) said to Croesus, when he boasted of his substance, riches, pleasures, and power of his Kingdom, these words: No man is happy before his death. Whereby he did put him in mind, that all these things were casual, and subject to change, and might easily be taken from him, and he cast down into greater calamity. Wherein Solon was not deceived. For Croesus, being overcome by Cyrus, saw all that he had quite overthrown: So in like manner, who but Marius for a time in Rome? but soon was he dejected, and Sylla got the fame. Sylla stood not long, but Pompey had the honour: and soon after Caesar. Lucianus by a notable Epigram representeth this, in setting before us a territory or plot of ground, which one while belonged to Archimenides, another while to Menippus, and after that by course of Fortune to others. Valerius the Emperor being captive to Saporus King of Persia, was constrained to serve in stead of a mounting block, so often as Saporus took his horseback. I have seen (saith Sirach) servants on horseback, 
Eccle. 10.7.  and Princes walking as servants on the ground. Senacharth, Holofernes, Samson, Solomon, and many more, had their days of prosperity and pleasure, which soon came to an end. A day is but a short time, such is the continuance of man's pomp. 
2 Reg. 5.27.  Gihesi is in health and clean to day, to morrow a foul Leper. The rich Glutton is secure to day, but at night leaveth life and all. It is not always day with us, the night of affliction must come upon the Sons of men. Consider the most flourishing City that have been in the world, Babylon, Niniveh, Troy, Jerusalem, and others more, and behold, they have undergone alteration and change: and some of them have been utterly razed, and made a heap of stones. Nunc seges (saith Virgil) ubi Treia fuit. But what should I stand to speak of the alteration and ruin of Cities, when as whole Monarchies have been turned upside down. The first Commanders of the world were the Assyrians; they being vanquished, the Babylonians and Medes were monarchs: both these subdued, the Persians were Emperors: after the Persians, came the Macedonians: and at last the Romans. True therefore it is which Tacitus hath uttered, in these words. Quae nunc vetustissima creduntur nova fuerunt: et quod hody exemplis tuemur, inter exempla futurum est: Those things which are believed to be most ancient, were new: and it will come to pass hereafter, that the thing which we defend at this day with examples, shall be an example itself. But that which is more than all that hath been spoken, the whole earth in the first world, garnished with the plenty of all creatures, was subject to alteration, and was overwhelmed with Noah's flood, whereby it was made so naked, that the Dove found not where to rest the sole of her foot.  Philadelph. 
If felicity doth not consist in any thing appertaining to this life, wherein then doth it consist?  theophra. 
First, it consisteth in the true knowledge of God, and of his eternal Son Christ jesus: for this is eternal life (saith our Saviour) that men know thee the only very God, and whom thou hast sent jesus Christ. Upon which words S. Augustine writeth thus: Infoelix qui omnia novit, et te nescit, Unhappy is that man which knoweth all things, and knoweth not thee. And the Psalmist pronounceth them blessed, which out of the knowledge of God bring forth holiness of life, saying: Blessed are they which are undefiled in the way. Upon which words also Augustine saith: I know what thou wouldst have, thou seekest for blessedness: if therefore thou wilt be blessed, be thou immaculate. Blessedness also consisteth in the free grace and mercy of God, in not imputing to us our sins, according to this sentence: Blessed are they whose iniquities are forgiven, and whose sins are covered: Blessed is that man to whom the Lord imputeth no sin. 
Rom. 3.23.  For, all have sinned, and are by nature the children of wrath: but are justified freely by his grace, through the redemption that is in Christ jesus.  Philadelph. 
Then it seemeth that this is a good evidence of a Christian man's felicity, if he know God aright, and live in holiness of life, according to the commandments of God.  theophra. 
A true Christian, hath beside these a further assurance of his blessedness and felicity: for that he hath already in this transitory life, the fruition of true felicity in Christ, by a certain participation. For, as the Apostle saith, By hope we are saved. So that even now already we enjoy tranquillity of conscience. 
Rom. 8.24.  For we are assured that there is no damnation to those that are in Christ jesus, which walk not after the flesh, but after the spirit. Moreover, whereas afore our reconciliation through Christ, we were as enemies unto God, & most hateful unto him: now through faith in Christ and our free justification, we are at peace with God. Also being regenerate by the holy Ghost, we are endued with excellent virtues, especially with brotherly charity, than the which there is nothing more excellent in the world. 
Gen. 5.24. 2 Pet. 1.10. Rom. 8.15. Gal. 4.6.  Thus walking in holiness of life (as did Henoch with God) we by our good works do make our election sure to our own conscience, the spirit of God testifying to our conscience and spirit, that we are the Sons of God, whereby we have boldness to call him Father: he that carrieth the picture of a man in his hand, may be said to have in his hand a man, albeit there is no such Essence: So man may be said to have here already the fruition of eternal life, because they apprehend it by faith, and live in expectation thereof, carrying in their minds the Image of eternity. 
Gal. 2.20.  I live (saith the Apostle) by the faith in Christ jesus.  Philadelph. 
But the tribulations and afflictions which Gods children do suffer in this life, is a sore temptation, and many times shaketh their faith, and daunteth their spirit, so that in stead of happiness here, they may account themselves miserable.  theophra. 
The tribulations and afflictions which Gods children do suffer in this life, maketh them not miserable, because by them as by a way, 
Acts 14.22.  they enter into the Kingdom of Heaven. The Saints and children of God do most gloriously shine in tribulation, whereby also they are assured of God's love. For they know that if they be not under chastisement, whereof all Gods children are partakers, they are bastards & not sons: therefore tribulation worketh in them patience: patience, experience: 
Heb. 12.  experience, hope: and hope maketh not ashamed. This maketh them to say confidently with the Apostle, 
Rom. 5.3.  Who shall separate me from the love of God in Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? and so forth. 
Rom. 8.35.  I am persuaded (saith he) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. For all things proceed happily, to them that love God. And this is an especial comfort to them, that their afflictions shall not be perpetual, as shall be those of the wicked, whose rod shall not come into the lot of the righteous: 
Psal. 125.3.  for affliction shall destroy the wicked: Moab shall be threshed as straw. To a worldly and carnal mind, which looketh upon nothing but upon the prosperity of the wicked, affliction seemeth unfit for God's children, and therefore repining at their misery, have said: Do they that dwell at Babylon any better that they should have the dominion of Zion? Thou sufferest them that sin, and destroyest thy own people. But we must have an eye to the wisdom of God herein, who hath made the way to celestial felicity very hard and unpleasant, least men being detained with the pleasures of this life, should be stayed from their heavenly course, and therefore he sendeth upon them tribulation, to make them more speedily to come unto him. For thus he dealt with his old people, the children of Israel, laying on their backs the great affliction under Pharaoh, that they might the more earnestly desire the land of promise: before Abraham had a settled rest, he lived a Pilgrims life: before David enjoyed the Kingdom, he was a long time persecuted by Saul: before jacob was enriched, he was in servitude to Laban 14. years: before joseph had the rule in Egypt, he was cast into prison: before the Israelites came into the land of Promise, they wandered forty years in the Wilderness. Thus you may see the good end of affliction, which is like unto Aaron's rod, being rightly used, it is God's rod sent for our good: but if it be cast under foot and despised, it will be a serpent, and sting us.  Philadelph. 
In what points doth the felicity to come consist?  theophra. 
The true felicity of that Heavenly and most blessed life to come, consisteth in these things. First, in the restoring of all the chief things in Nature to a far greater, and more high perfection then now they have, 
Rom 8.19.  of the which S. Paul writeth thus. The fervent desire of the creature waiteth, when the sons of God shall be revealed. Because the creature is subject unto vanity, not of it own will, but by reason of him that hath subdued it under hope. Because the creature shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God. For we know that every creaure groaneth with us also, and travaileth in pain together unto this present. Also in his Epistles to the Ephesians, and Colossians, he saith: that all things whether in Heaven or in Earth, shall be restored in Christ. And the Apostle S. Peter, 
2 Pet. 3.7.  speaking of the same restoring, writeth thus: 
Verse. 10.  The Heavens and Earth which are now, are kept by the same word in store, and reserved unto fire, against the day of judgement. And afterward, he saith: 
Verse. 13.  The Heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth, with the works that are therein, shall be brent, and being on fire shall be dissolved. But we look for new Heavens, and a new earth, wherein dwelleth righteousness. By which words I gather, that when Christ our Lord shall come to judgement, in the last period of time, the four Elements (whereof all creatures consist) having in them matter both combustible, and incombustible, as the Heaven, shall by the wonderful power of God, be changed. For the combustible having in it a corrupt and drossy matter, which maketh them subject to corruption, shall in that great and general refining day be purged through fire, and then God will make new Heavens and a new Earth, & bring all things to a Crystalline clearness, and will make the four Elements perfect, simple, and fixed in themselves, that all things may be brought to a Quintessence of eternity: So that the world, as touching the Nature thereof, and substance, shall not perish, but be made new, to a greater perfection than now it hath. In regard whereof, S. john compareth it to a City, which is made of pure gold, with a great and high wall of the precious stone called jaspis: the wall whereof had also twelve foundations, made of 12. precious stones. Also 12. gates, made of 12. rich stones, called Margarites, and every gate was an entire Margarit: The streets of the City were paved with gold, enterlaide also with pearls and precious stones. The light of the City was the clearness and shining of Christ himself, sitting in the midst thereof: from whose seat proceeded a river of water, as clear as Crystal, to refresh the City, and on both sides of the banks, there grew the Tree of life, giving out continual fruit. There was no night in that City, nor any defiled thing entered therein, but they (saith he) that are within, shall live for ever and ever. By this description S. john giveth us to understand, that so great is the felicity prepared for us in the Kingdom of Heaven, 
1 Cor. 2.  that the eye hath not seen, neither the ear heard, nor the heart of man conceived what things God hath prepared for those that love him. 
Apoc. 2.  The Kingdom and City, shall in ampleness and beauty be far beyond the reach of man's reason to comprehend. Yet the ample greatness may partly be conceived by the view of the stars. For if the least of them be of such greatness, as all the Princes of the world have not within their power, so much compass and space, and yet an innumerable multitude of stars, have place in the firmament, where there remaineth still room & space for many more: how great then is the ampleness and capacity of the Heaven itself? Verily, we may say with Baruch: O Israel, 
Baru. 3.24.  how great is the house of God, and how large is the place of his possession? Another point beside the greatness of the place where we shall dwell for ever, which will increase our happiness, is, that in the same there shall be no manner of evil that may bring to God's children, sorrow, pain, or annoy, so as it shall be verified which is said in the Psalm: There shall no evil happen unto thee, neither shall any plague come nigh thy dwelling: In this Kingdom, God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed. A third point which shall increase our felicity, will be the exceeding resplendent glory of the glorified bodies, and creatures in that Kingdom. For if one Angel is much more glorious, than all that we can now see with our bodily eyes: what a thing will it be, and how glorious a sight, to behold the whole host of Angels, with their blessedness, beside the divine Majesty and glory of our God? whose glory shall make us to shine as the Sun in the Kingdom of our Father. And then having such glorified bodies after their own likeness, we shall see God as he is, and behold him face to face. And therefore S. Augustine saith: This only sight of God is our happiness; and therefore it is only promised to the pure in heart. O what a joy shall it be, when at one view we behold the most high and glorious Trinity, and all mysteries whatsoever are in God for what shall not he see, who seethe him that seethe all things? Then shall man's mind have perpetual rest and peace, neither shall it desire any further understanding, when he hath all before his eyes, that may be understood. Then shall man's mind be quiet, when he enjoyeth that felicity, wherein all other things, as in a fountain and Ocean of all happiness, are contained. Then shall faith have her perfect work: Hope shall enjoy that which she long desired, but Charity shall abide for ever. Then shall be sung continual praises unto the Lamb, and the song although it be always sung, yet it shall be ever new.  Philadelph. 
O happy and sweet death, which delivereth the soul from this sinful body, as from a wretched and miserable prison, to dwell with Christ in Heaven, 
Phil. 1.23.  which Heavenly meditation moved S. Paul to desire to be dissolved, and to be with Christ. For upon this dissolution it cannot be expressed what joy and pleasure the Souls of the blessed shall have, especially when soul & body shall be united again in the resurrection. O joy above all joys, surmounting all joys, and without which there is no joy. When shall I enter into thee (saith S. Augustine,) when shall I enjoy thee, to see my God that dwelleth in thee! O everlasting Kingdom! O Kingdom of all eternities! O light without end! O peace of God that passeth all understanding, in which the souls of the Saints do rest with thee, and everlasting joy is upon their heads, they possess joy and gladness, and all pain and sorrow is fled from them. O how glorious a Kingdom is thine, O Lord, wherein all the Saints do reign with thee, adorned with light, as with apparel, and having crowns of precious stones upon their heads? O Kingdom of everlasting bliss, where thou O Lord, the hope all Saint's art, and the diadem of perpetual glory, rejoicing them on every side with thy blessed sight. In this Kingdom of thine there is infinite joy, and mirth without sadness: health without sorrow: life without labour: light without darkness: felicity without ceasing, and all goodness without any evil. Where youth flourisheth, that never waxeth old, life that knoweth no end, beauty that never fadeth, love that never vanisheth, health that never diminisheth, joy that never endeth. Where sorrow is never felt, complaint never heard, matter of sadness is never seen, nor evil success is ever feared: because they possess thee O Lord, which art the perfection of their felicity.  
This sweet and Heavenly meditation of S. Augustine, if men would print it in their minds, would very much further them to the seeking of eternal felicity. Where is the zeal and love of our Fathers become, who for the fervent desire they had to enjoy the felicity of the Heavenly Kingdom, lived continually in straightness of life, fared hardly, prayed continually, ●atched carefully, and mortified their flesh, humbled in sackcloth and ashes in tears? Man's life in this world, is like a race, and compared to a warfaring life, wherein there must be running, and fight, and violent motion, to get the crown and triumph. So did S. Paul, who saith: I have fought a good fight, and have finished my course, 
2 Tim. 4.  I have kept the faith, from henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge shall give me at that day: and not to me only, but unto all them also that love his coming. Fight & running are violent actions, and motions to prevail in our purpose and enterprise: So in this spiritual conflict which men are to undergo, against the impediments which may hinder them in their course to true felicity, (as are riches, honours, pleasures, and worldly prosperity) there must be a violent wrestling and striving. Men that have been a long time exercised in worldly affairs only, and have followed carnal delights with full sail, can hardly be reclaimed, to run in the spiritual race, without a certain violent striving against their affections, 
Math. 11.1.  whereby they do as it were by violence pluck unto them the Kingdom of God: for custom breedeth a certain Nature, and to alter Nature great violence is required. Therefore they that in the spiritual conflict, intent to conquer the world, the Devil, and the flesh, must strive to have the Kingdom of God come unto them, by the mighty power of the Spirit, (by whom they are armed) before they can attain to it. For God then reigneth, and ruleth in man, when man pulleth unto him by faith and love the Kingdom of God. And thus the Kingdom of God is said to be within us.  
O that men would seriously consider these things, than would they not labour so earnestly for things of no moment, for the transitory things which are mere vanity, but would rather strive with might and main, to attain to that most happy and blessed life, wherein all eternity and felicity consisteth.  
Thebrotus, having read Plato his book concerning the immortality of the Soul, was so moved therewith, that immediately he cast down himself headlong from a lofty turret, thereby thinking to gain immortality. Shall Plato's Heathen Philosophy so much prevail with an Ethnic, which had no manner feeling of this felicity, that in hope of immortality he bereft himself of life, and shall not the most sweet and comfortable promises of the Gospel of jesus Christ, much more persuade us, which have the true knowledge of him, and of his Heavenly Kingdom, to forsake these vanities, delights and placeres of the world? Remember often that worthy sentence: He 〈…〉 aeternitas: This life is a moment of time, whereof 〈…〉 of death or life to come dependeth. If it be a moment, the 〈◊〉 thereof must needs be momentany, and miserable is that joy which ●●th an end. But the joys of Heaven are so perfect, that nothing can 〈…〉 them, nor taken away from them, and therefore perpetual. 〈…〉 is the most happy and blessed place to resolve, and set our 〈…〉 where no manner of evil shall happen unto us, nor any plague 〈…〉 us. Therefore settle thyself here, and stand fast against all temptation, so shalt thou more cheerfully shake off all carnal burdens, and reereate thyself in this painful race and battle.  Philadelph. 
I thank you for your pains in this consolatory motion to celestial glory, wherein you have much comforted me with the consideration of true felicity. In comparison whereof, I do with my heart confess, that all the joys of this world are but anguish: all mirth, but heaninesse: all delight, but sorrow: all sweetness, but bitterness: and all the beauty of the flesh but grass, deformity, and mere vanity. And thus taking my leave of you, craving pardon for my importune holding you, I commend you and myself to the protection of that great ever-huing God; who keep us in true faith, and fear, and so prepare us for death, that we may enjoy the Heavenly Felicity which is to come.  
FINIS.