A DIALOGVE Philosophicall WHEREIN NATVRES SECRET CLOSET IS OPENED AND THE CAVSE OF ALL MOTION IN NATVRE SHEWED OVT OF MATTER AND Forme tending to mount mans minde from Nature to Supernaturall and Celestiall promotion And how all things exist in the number of three Together with the wittie inuention of an Artificiall perpetuall motion presented to the Kings most excellent Maiestie All which are discoursed betweene two speakers Philadelph and Theophrast brought together by Thomas Tymme Professour of Diuinitie SYRACH 43.32 There are hidden greater things then these be and we haue seene but a fewe of his workes LONDON Printed by T. S. for Clement Knight and are to be solde at his Shop in Paules Church-yard at the signe of the Holy-Lambe 1612. To the Right Honourable Sir Edward Coke Lord Chiefe Iustice of his Maiesties Court of Common Pleas Thomas Tymme wisheth all happinesse in this life and in the world to come true felicitie in Christ Iesus AS that famous Zeuxis another Apelles intending to limme in her naturall colours the picture of Iuno selected fiue of the most beautifull Virgins that were in all Agrigent that from the comely feature of those in each part he might portray a compleate and most amiable picture so in like manner right Honourable I purposing to set Dame Nature vpon the Stage of the world in each limme well fashioned out of Matter and Forme haue taken her lineaments from the Art and wisedome of the more learned sort of Philosophers that in all her parts so well as I could she might stand faire and well composed to the common view of such especially as can discerne and iudge a property not common to all For euery plummet is not for euery sound nor euery line for all leauels neither is it possible out of euery blocke to make the sculpture of Mercurie no more then it is possible for euery one without a conuenient Bucket to draw water from the depth of Iacobs Well But your Lordship being in all humane Science profoundly learned and of mature Iudgement as hath appeared by effect can with Protogenes discipher Apelles worke by the draught of one onely line and can by your sublimed wisedome discerne the misterie of Matter and Forme And to the end your Honour may the better feele my meaning herein I haue reduced as it were innumerable beames to one Sunne and many Riuers to one Fountaine abridging large discourses into a conuenient compendium and methode But seeing no Pomegranat can be so faire but that some one imperfect and rotten kernell may be found therein I humbly beseech your Honour to deale with such occurent faults as Lapidaries are wont to deale with precious stones who to hide a cracke or flaw doe set the same more deepe in gold So my right Honourable Lord let your Noble name and High reputation of learning and sage prudence shaddow and adorne my imperfections in this Treatise Wherein albeit you finde not an Eagles nest no more then Theseus did notwithstanding through faire promises he had long looked for it yet happily your Honour at the least shall finde a Wrenne and then at the last you may say you haue a Bird. Now fearing least I paesse the due limits of proportion as did the Myndians who made their gates greater then their Towne I cease to stay your Lordship from your Honourable affaires crauing pardon for this my boldnesse and beseeching God to increase your dayes and yeeres with desired health to your ioy and comfort and to the good of this Church and Common-wealth of great Britaine Your Honours most humble Thomas Tymme To the Reader THE Almighty Creatour of the Heauens and the Earth Christian Reader hath set before our eyes two most principall Bookes the one of Nature the other of his written Word By these we know that God was before all times infinitely one comprehending all things that now be in himselfe and being the beginning of Time created those things in number measure and waight adorning his worke most wonderfully with these three Instruments as with the first Formes And formed thus this vniuersall frame after the similitude of Vnitie in circular compasse in pure and meere simplicitie The wisedome of Natures booke men commonly call Naturall Philosophie which serueth to allure to the contemplation of that great and incomprehensible God that wee might glorifie him in the greatnesse of his worke For the ruled Motions of the Orbes the wonderfull workmanship of so many starrie Tents the connexion agreement force vertue and beauty of the Elements the scituation firmenesse and spreading of the Earth amidst the waters and so many sundry natures and creatures in the world are so manie interpreters to teach vs that God is the efficient cause of them and that he is manifested in them and by them as their finall cause to whom also they tend Yea the Naturall Motions which belong to all creatures euen to Vegetables casting their rootes downewards and their sprouts vpwards doe therein set forth the power and wisedome of the omnipotent Creator But the Mirrour wherein we may yet better behold God is Man a little World in whom shineth and is imprinted a Diuine Essence the like whereof is not to be found in any visible creature besides How necessarie is it then for men to consider the workes of God in his creatures And how much more necessarie is it to beholde their owne person and nature wherein there are almost as many meruailous workes of God as there are in the whole frame besides For what will it profit a man to measure the Vniuersall to compasse the whole Elementarie Region to know the things in them and their nature and in the meane time to be ignorant of himselfe For albeit a generall knowledge of all the creatures of this visible world will greatly helpe to leade man to the knowledge of God the Creator yet he shall neuer be able to know him well if with all he know not himselfe Plato searching by the meanes of Motion what was the substance nature and immortalitie of mans Soule attained to the vnderstanding of the Diuine Essence Aristotle also taking the same way acknowledgeth that he knew God vnder the name of the first Mouer who is perpetuall and immoueable But the wisedome Supernaturall called Theologie reuealed in the written word of God being farre more excellent then all naturall Philosophie sublimeth our spirits through the light of the diuine Spirit to mount as it were by Iacobs ladder with Phoenix wings from the things of Nature to Celestiall and Diuine things whereby we haue a light and bright vnderstanding If man had not sinned the booke of Nature would haue sufficed to haue kept him alwaies in the knowledge obedience of God his Creator For then he should himselfe haue carried that Booke whole perfect imprinted in his heart and minde neither should his Soule haue needed any other Teacher to know it selfe but it selfe should haue clearely beheld and contemplated it selfe so long as she
yet Temperament doth not comprehend in it alone the efficacie of all functions but of those onely which after a certaine manner doe retaine 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 doe excell which because they are superiour they challenge vnto them all the efficiencie of temperament in such wise that whatsoeuer is effected by it the same is said to be perfected by them albeit the rest are not idle For that which we perceiue to be hot doth heate albeit more faintly then fire And that which is hot and dry doth both heate 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 haue the forces of the Element but if it be tempered with the mixture of the contrary it shall still containe the same forces albeit obscure and inferiour For the repugnancie of the contrary may hinder the forces of the predominant quality excesse but it cannot vtterly suppresse and quaile the nature and strength thereof Therfore it is necessary that the power of the predominant Element doe abide and domineere in the temperament albeit the same power be weaker oppressed which enclining alwaies to the accustomed nature can produce no effect out of another different kinde And to perswade you that the rules goe thus it seemeth good to me to vse a more subtill reason The true mixture is of bodies the temperament is of qualities onely But contrary qualities doe not mutually passe into themselues or one into another saith Aristotle For heate doth not passe into colde nor moistnesse into drinesse or contrariwise but the subiect body onely doth suffer change For heate is not subiect to colde nor colde to heate but that which is subiect to either is Matter Therfore if ye thinke that contraries cannot passe into themselues how shall it come to passe that a new power or quality should arise out of the contemperament of the chiefe qualities which hauing gotten a different nature doth nothing sauour or taste those chiefe qualities Wherefore it is necessarie that the forces which arise out of the principall qualities doe immitate the nature of the superiour and ruling quality Philadelph I see verely the reasons of this conclusion Tell me therfore I pray you what force of effecting doe you thinke hath the matter gotten at the last For seeing it is rude without forme only subiect to beare the formes of things it effecteth nothing at all but suffereth endureth all order of change Theophrast I doe 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 diuers places sheweth that of the foure first qualities two that is to say Heate and Colde are actiue and are therefore called efficient the other two that is to say Moyst and Dry are called passiue so in like manner concerning the beginnings of nature Fire and Ayre are as causes efficient but water and earth are as the matter patient That same Aristotle pronounceth those things which are more potent and excellent in strength simply efficients but Water and Earth which are lesse potent hee maketh the matter of compound and thicke bodies and calleth the qualities of these drinesse and moistnesse Liuing creatures saith he doe liue and conuerse onely in the earth and in the water and not in the Aire 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 moistnesse and earth the body of drinesse because amongst moist and dry things they are most passiue Hereof I gather that moistnesse and drinesse are patible qualities and that earth and water wherein is much moistnesse and drinesse are the matter of naturall bodies Therefore for good considerations we do call the same the vertue and quality of matter which Aristotle is wont to call the secundarie qualities arising from the patible and also calleth them corporall effects as are hard and soft thicke and thinne tough and brittle light and sharpe 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 subtill manner but when he considereth their substance then he affirmeth all of them to be patible and the matter of naturall bodies whereof all creatures which are in the vniuersall frame of this world consist This therefore is the matter of mixt bodies which being compunded of the matter of the elements and of the vertue of their qualities hath the same forces which I called secundarie and from whence all that is soft hard thick and thinne proceedeth And this is the cause why our meates doe nourish quicker or slower and why they haue vertue 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 doe one while proceede from the qualities of the elements and sometime from their matter and yet neuerthelesse the forces both of the qualities and matter doe apparantly come from the elements themselues Theophrast They seeme to proceede in deede from both if as well the one as the other seeme Elementarie but yet except those forces which proceede from the qualities be discerned from those which the matter yeeldeth there will no doubt be great ambiguity in things and much confusion which if you thinke good to cleare and auoid you shall driue 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 proceede with the third sort of forces namely of that which concerneth forme Theophrast If the forme of a naturall thing which is the perfection of the whole be farre more excellent than either the matter or the temperament who I pray you is so mad and so blinde in the contemplation of things as to thinke that matter and temperament haue their forces and effects and that forme should be idle and nothing auaileable in the power of acting That the accidents should haue in it a naturall effecting power and the substance which of all other is most chiefe should be destitute of all acting power to doe any thing which to thinke is too absurd I for my part attribute so much force to the formes of bodies that I verely thinke that all those effects which we behold in the things created doe chiefly and especially proceede from them And the rather I am of this opinion because Aristotle confirmeth the same For he opposing himselfe against certaine Philosophers which deduced the powers of naturall bodies from
hot and colde thinking that all things were made of these and by these makeeh it plaine by demonstration that those qualities are onely instruments of a certaine more superiour and principall cause which hee hath expressed by the name of nature For whosoeuer shall affirme that these secundarie qualities haue the prerogatiue in themselues to worke and shall attribute the cause power as it were of acting to the Axe or such like instrument and so the forme and perfection of the thing reiected shall passe by the true cause imputing that to the actions of the Instrument which neuerthelesse should remaine idle if they were not moued stirred vp by the force of forme the same I say shall much forget himselfe Philadelph If there be so great force power in forme that to the same chiefly all motion and action must be imputed then shall wee be enduced to thinke that the functions and qualities which euen now you referred to temperament and matter take not their originall by themselues but first from forme What cause haue you then to determine that they proceede from temperament and matter Theophrast They which soare no higher then the wing of common sense doe carie them will affirme that such functions and qualities spring from matter and temperament albeit forme hath the first place and preheminence we following these mens low pitch of conceit affirme that those qualities proceede from Matter and Temperament because they are effected by these as by instruments But what qualities and faculties I simply pronounce to be of forme those I affirme to haue no neede of the helpe of Instrument Philadelph Goe to then Are not matter and temperament which you propund as Instruments certaine furtherances forces of the efficient forme Theophrast No verely But as in any artificiall worke the Caruer or Smith is he which is the first and principall agent and who hath the power and faculty of acting which is his Art and strength of body but the Artificers instrument as Axe or Hammer is but an helper and in the instrument there is as it were a certaine borrowed helpe or force not which worketh but by which the worke is the better effected and to this end the well fashioned and sharpe Toole is a great furtherance euen so in like manner almost in the naturall working of things whereby they are brought to passe Forme is the first and chiefe efficient hauing in it the effecting power But Matter and Temperament are as helping instruments of the efficient cause and either of these to wit Matter and Temperament haue their power and faculty and an apt constitution by which the effect may more easely be brought to passe Therefore in euerie naturall body there are three efficient causes namely Forme Matter and Temperament euery of which haue their peculiar force whereby it worketh strongly or after a weake manner Forme of it selfe is the beginning of working neither doth it borrow any thing of the Instrument to haue being or the nature of beginning which commeth afterward as by accessarie meanes Forme therefore had the power and faculty of acting before such time as it acted by the Instrument euen as the Caruer before he worke any thing with his Toole hath ability and Art to effect the which faculty he taketh not from his Toole or Instrument Whereby it appeareth that the faculty which is naturally in euerie forme and which is called the property thereof is farre different from Matter and Temperament in force and vertue for a Caruer or Painter by his Science onely which is his faculty without the helpe of any Instrument can make an Image in his minde so in like manner the forme of a thing effecteth the thing without the helpe of Matter and Temperament And forasmuch as these three are mixed and conioyned in euery naturall body Formes can scarsly shew forth their forces apart and by themselues in effect but that therewith Matter and Temperament will expresse their supplie But on the contrary part Matter and Temperament cannot shew forth themselues without forme so that these in their seuerall kindes must be distinguished and not confounded CHAP. V. Philadelph YOur ternarie of Forme Matter and Temperament putteth me in minde of three principles which that great and ancient Philosopher Hermes Trismegistus hath deliuered that is to say Salt Sulphur and Mercurie which three hee appointeth as the onely naturall beginnings of all things created which agreeth not with Aristotles foure Elementarie principles How can these two opinions so different in number stand together Theophrast Aristotle had reason to appoint a quaternarie of Elements according to the number of the foure qualities hot colde drie and moyst as the first principles of all things as is to be seene in his second booke of Generation of liuing creatures Yet forasmuch as one can beget nothing of himselfe but three therfore three doe make one body by a compound made by a three-fold efficacie of the diuine word For God in the beginning as Moses testifieth made of nothing a Chaos deepe or waters which we please to call it animated with his spirit who being the great workmaister in the creation separated first light from darknesse and this Ethereall Heauen which we beholde as a quarta essentia or fourth eflence or most pure spirit or most spiritual simple created body Then be deuided waters from waters that is to lay the more subtill aterie and Mercuriall liquor from the more thicke clammy oyle-like or Sulfurous liquor After that Moses telleth vs that God separated from the more grosse waters the Earth which standeth apart by it selfe like Salt And thus in the bosome of the world God encluded these three simple bodies Salt Sulphur and Mercurie as the first formes of things Philadelph Doe the Philosophers the followers of Hermes exclude the Element of Fire in the composition of bodies elemented Theophrast In Genesis it is euidently to be seene that there is made mention of Heauen Earth and Water onely but of Fire and Aire no mention at all because these two are encluded vnder the other as vnder Heauen Fire and vnder the superiour waters Aire so that hereby it is plaine that there is no other fierie element but Heauen a fourth essence separated out of the more subtill matter and forme of the three elements which being so separated and extracted is no other thing but a pure Aetheriall and most simple fire most perfect and farre different from the three Elements as imperfect which Fire is the Author of all formes powers and actions in all the inferiour things of nature as the first in degree among the second causes and carieth it selfe like a Father toward his off-spring Philadelph What are the essences of these three Fire Aire and Earth Theophrast The first which is fire is a substance containing in it life and motion or the soule of the Elements The second which is Aire is a substance which hath in it the nourishing foment of life and the
spirit of the Elements The third is an Earthie and watrie substance both together carying the body of the Elements vnder the name of Earth Philadelph I pray you declare vnto me the complexions and qualities of these three principles Salt Sulphur and Mercurie that I may vnderstand how they agree with those of the Elements Theophrast Mercurie is a sharpe liquor fluible and penetrable and a most pure Aethereall and substantiall body a substance Aierie most subtill quickning and full of spirit the seede of life and an essentiall forme comprehended in Aire Sulphur is a moist sweet oile-like clammy originall which giueth substance to it selfe the nourishment of Fire or of a naturall heate endued with the force of molifying and conioyning together comprehended in water Salt is that dry body saltish meerely earthie representing the nature of Salt endued with wonderfull vertues of dissoluing congealing cleansing emptying and with other infinite qualities comprehended in earth These three principles were called by the fore-said Hermes Spirit Soule and Body Mercurie Spirit Sulphur the Soule and Salt the body The body is ioyned with the spirit by the bond of the Soule Sulphur for that it hath affinitie with both the extreames as a meane coupling them together For Mercurie as is said is liquide thinne and fluible Sulphur is a soft oyle passable Salt is dry thicke and stable the which three are so proportionate together and tempered one with the other that there is a great Analogie conueniencie in this contrariety of beginnings For Sulphur with his humiditie oyle-like ioyneth as a meane the two extreames fixed Salt and flying Mercurie that is to say the drinesse of Salt and the moistnesse of Mercurie are contempered with the viscous humidity of Sulphur the thicknesse of Salt and the subtilty of Mercurie which are contrary are tempered with the fluidity of Sulphur Moreouer Sulphur by his exceeding sweetnesse doth contemper the sharpnesse or sowernesse of Mercurie and the bitternesse of Salt and by his clamminesse doth conioyne the subtill flying of Mercurie with the firmenesse and stability of Salt Thus of these three all naturall bodies are compounded Philadelph You said before that Fire is the Author of all formes and actions in vniuersall nature I pray you shew vnto me after what manner it is so to be reputed Theophrast Fire by his winde and spirit carieth and conuayeth his seeds into the belly of the earth whereby the generation fruit is nourished fostered and groweth and is at the last thrust forth out of the lap and bosome of the Elements This Heauen or Fire albeit it is no complexion in it selfe that is to say neither hot nor colde moist nor dry yet by his naturall disposition it yeeldeth to all things heate and colde moisture and drinesse For so much as there are starres which haue their most colde and moist spirits as the Saturnals and Lunaries others most hot and dry as the Solarie and Martials others hot and moist as the Iouials who by their vertues and complexion wherewith euery starre is endued doe forme fashion and impregnate all these inferiour things in such wise that some indiuiduals are of that condition and complexion which they haue borrowed and taken from their framing or fashioning starre or planet other some of another complexion which they haue obtained according to the condition of other starres For God hath giuen to Heauen most perfect and simple seedes such as are the Planets and Starres which hauing in them vitall faculties and complexions doe powre them forth into the lap of the inferiour Elements animating and forming them Neither doth this Heauen at any time cease frō his working nor the Astrall seeds thereof because their vertues are so abundant that they are neuer exhausted nor yet doe they suffer alteration or diminution of their faculties wherby they may cease from procreating or forming albeit at sometime they doe make more or lesse fruitfull than at other times Hereupon commeth that perpetuall circulation by the benefit whereof the seeds of the Elements or their matter are coupled with the seeds of the starres thrusting their contained seed into the maternall lap that it may forme bring forth a kindly off-spring For as Heauen is said to worke vpon the Earth so also the inferiour Elements doe yeeld and bestow their actions and motions albeit after another manner because Heauen is altogether actiue and nothing passiue being of a Homogeniall and most perfect nature and is therefore incorruptible and immutable vntill the predestinate end of things created Philadelph Are then those three Salt Sulphur and Mercurie the Essentiall and first principles of the Heauen Theophrast God in creating Heauen separated out of the Chaos or confused Masse the most pure from the impure that is to say he reduced the more pure and Aethereall Mercurie the more pure inextinguible starres and lights into a Crystaline Diamontine substance or most simple body which is called Heauen the highest fourth formall Element that from the same the formes as it were seeds might be powred forth as is before shewed into the more grosse Elements to the generation of all things Therefore it cannot be denied but that Heauen doth consist of those three principles albeit most simple but yet of the most pure spirituous and altogether formall If wee will beholde the purity of the Heauen aboue other elements and the constancie thereof looke then vpon those bright and shining fires continually glittering with light to whom the Heauen hath giuen the most pure in extinguible Sulphureus substance whereof they consist For such as the Heauen is in essence such fruits hath it brought forth therein as touching substance out of whose vitall impressions and influences they procreate and bring forth some likenesse of themselues in the more grosse Elements but yet according as the matter is more grosse more thinne more durable more constant or more transitorie And the influences of such fires are Mercuriall spirits but the light and shining brightnesse is Sulphur their fixed Heauens or vitriall Christalline circles is a salt body which circles are so pure shining and fixed that a Diamond which partaketh of the nature of fixed Salt is not of more purity continuance and perpetuity then they are Philadelph What say you to the Element of Aire doth that also consist of Salt Sulphur and Mercurie If it doe shew mee I pray you the manner how Theophrast The beginnings of Aire are all one with the other but yet more grosse lesse pure and lesse spirituous and simple then the beginnings celestiall notwithstanding that they are much more perfect thinne and penetrating than are the waterie and terrestriall Mercuries and Sulphurs and are such that next to Heauen Aire hath the preheminence of actiuitie and power whose powers and effects are to be seene in diuers and sundry winds which are Mercuriall fruits the spirits of the Aierie Element whose Sulphurs also are discerned to be pure and brght in burning Comets which are no
maketh it to sprout in the beginning of the spring time after that the Sunne is exalted into the signe of Aries which signe is the fall of Saturne and the house of Mars signes altogether fierie but the sublimations and eleuations of the Spirit of Salt This is that which giueth heate and quickneth which maketh to grow and which ioyeth and decketh the fields and the medowes with grasse and flowers and which produceth that most ample and vniuersall vigour and vertue Philadelph It seemeth then that the naturall Salt of the earth hath in it a vitall and nourishing heate whereby not onely the Caues and hollow places but also Springs of water are made warme as that famous Spring which atiseth in one of the fiue Ilands of Molucca called Bachian where the water issueth out hot in the beginning but is very colde when it hath stood a while in another place This water springeth from the mountaines on the which the fragrant Cloue-trees doe grow Theophrast Such are those sulphurous Springs also which arise out of the Earth in the Citie of Bathe which are so much the more hot by how much the Winter in colde is more vehement And this doth yet further appeare by this example that the mountaines of Norway and Sweathen are fruitfull in mettals in the which Siluer and Copper are concocted and molten in veines which scarsly can be done in fierie fornaces In Iseland also toward the Sea coast are foure Springs of water of most diuers and contrary nature The first whereof by reason of his perpetuall and feruent heate sodainly turneth all bodies that are cast therein into stones reseruing neuerthelesse their first formes and shape The second is of intollerable coldnesse The third is sweeter then honey and most pleasant to quench thirst And the fourth is plaine poyson pestilent and deadly But this is to be obserued that in these springs is such aboundance of Brimstone that 1000. pound waight thereof is bought for the tenth part of a Ducket For the truth of these things reade Ziglerus in his booke of the North Regions Philadelph You tell of strange things and report matter of meruaile Theophrast But to make you meruaile more the same Ziglerus reporteth that in Iseland are three mountaines of a meruailous height the tops wherof albeit they be couered with snow yet are the neather parts of them of like nature to the mount Aetna in the Iland of Cicilie boyling with continuall flames of Fire casting forth Brimstone One of these mountaines is called Helga the other Mons Crucis and the third is named Hecla whose flames neither consume Flaxe nor Towe matters most apt to take fire not yet are quenched with water with like force as the shot of great artillarie is driuen forth by violence of fire euen so by the commixion and repugnancie of fire colde and brimstone great stones are here cast out into the ayre The Inhabitants of the Iland doe thinke that in this mount Hecla is the place where the euill soules of their people are tormented Thus Philadelph you may see that the Earth is not without a naturall Sulphur Salt which Salt by heate causeth both motion and generation not onely of Trees Plants Hearbs and Flowers with fruits of singular vertue and beauty wherewith the Earth is garnished seruing not onely 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 mettals in such plenty that it may seeme a store-house of infinite riches ordained by God for man for whom hee prepared this habitacle before he created him And albeit this Globouse body of the earth is not Sphaericall or perfectly round yet it tendeth to Sphaericitie being contracted by hils and dales in the parts thereof Philadelph Seeing the Sea which is combined and ioyned with the Earth hath motion it seemeth to some that the Earth hath also perpetuall motion And of this opinion is Nicholaus Cusanus as appeareth in his booke De docta ignorantia and Copernicus accordeth with him as is to be seene in his booke of Reuolutions who for their purpose alleadge 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 conceite and imagination which maketh vs thinke that the Heauens doe moue rather then any truth of such motion indeede For that the motion of the Earth cannot be perceiued but by a certaine comparison of the fixed As for example if a man perceiue not the ebbing and flowing of the water being in a Ship at Sea where he seeth no land-marks how shall he perceiue that the Ship doth moue After the same manner a man being vpon the Earth and seeing neither Sunne Moone nor Starre it seemeth vnto him that he is in a center immoueable and that all other things doe moue Thirdly that it is very vnlike that the vast and huge compasse of the Heauens should make reuolution once in 24. houres space rather then the Earth being but as a pricke in comparison thereof Fourthly that the wandring Starres be alwaies more neere to the Earth toward the euening as when they are opposite to the Sunne the Earth comming betweene them and the Sunne and further from the Earth at Sunne setting when they are hidden about the Sunne at what time we haue the Sunne betweene them and the Earth Whereby saith Copernicus it plainely appeareth that we haue the Sunne for our fixed center rather then the Earth Fiftly that it is a condition farre more noble and diuine to be immoueable then to be mouing and vnstable which quality of motion and instability better agreeth with the Earth then with the Heauens Other reasons are aleadged which being of no great importance for breuity I omit These may suffice being the more principall by which they maintaine the motion of the Earth which reasons seeme to mee pregnant and inuincible Theophrast Then it seemeth you will preferre nouelty before Antiquity For Ptolome that great Atlas of the world and Prince of the Astronomers with the more part of auncient Philosophers haue euer beene of opinion that the Heauens doe moue and that the Earth is firmely fixed Therefore I say vnto 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 errour and hee which flattereth allureth to error It is said of Ixion that he tooke a cloud for Iuno So the more part of men embrace lyes for truth falshood for certainty and ignorance for knowledge Men haue laboured to draw out of the shallow Fordes of their owne braine the deepe and vnsearchable misteries of GOD. Aristotle a man of singular wit notwithstanding his great learning and knowledge in humane Sciences attained not to the thousand part in the knowledge of those things which are laide vp in the Clofet of
they may account themselues miserable Theophrast The tribulations and afflictions which Gods children doe suffer in this life maketh them not miserable because by them as by a way Acts 14.22 they enter into the Kingdome of Heauen The Saints and children of God doe most gloriously shine in tribulation whereby also they are assured of Gods loue For they know that if they be not vnder chastisement whereof all Gods children are partakers they are bastards not sonnes 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 loue of God in Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword and so forth Rom. 8.35 I am perswaded 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 vs from the loue of God which is in Christ Iesus our Lord. For all things proceede happily to them that loue God And this is an especiall comfort to them that their afflictions shall not be perpetuall 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 strawe To a worldly and carnall minde which looketh vpon nothing but vpon the prosperitie of the wicked affliction seemeth vnfit for Gods children and therefore repining at their miserie haue said Doe they that dwell at Babilon any better that they should haue the dominion of Sion Thou sufferest them that sinne and destroyest thy owne people But wee must haue an eye to the wisedome of God herein who hath made the way to celestiall felicitie very hard and vnpleasant least men being detained with the pleasures of this life should be stayed from their heauenly course and therefore hee sendeth vpon them tribulation to make them more speedily to come vnto him For thus he dealt with his olde people the children of Israel laying on their backes the great affliction vnder Pharaoh that they might the more earnestly desire the land of promise before Abraham had a setled rest he liued a Pilgrimes life before Dauid enioyed the Kingdome he was a long time persecuted by Saul before Iacob was enriched he was in seruitude to Laban 14. yeeres before Ioseph had the rule in Egipt he was cast into prison before the Israelites came into the land of Promise they wandred fortie yeeres in the Wildernesse Thus you may see the good end of affliction which is like vnto Aarons rod being rightly vsed it is Gods rod sent for our good but if it be cast vnder foote and despised it will be a serpent and sting vs. Philadelph In what points doth the felicitie to come consist Theophrast The true felicitie of that Heauenly and most blessed life to come consisteth in these things First in the restoring of all the chiefe things in Nature to a farre greater and more high perfection then now they haue Rom 8.19 of the which S. Paul writeth thus The feruent desire of the creature waiteth when the sonnes of God shall be reuealed Because the creature is subiect vnto vanitie not of it owne will but by reason of him that hath subdued it vnder hope Because the creature shall be deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God For we know that euery creaure groaneth with vs also and trauaileth in paine together vnto this present Also in his Epistles to the Ephesians and Colossians he saith that all things whether in Heauen 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 Heauens and Earth which are now are kept by the same word in store and reserued vnto fire against the day of iudgement And afterward he saith Verse 13. The Heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be brent and being on fire shall be dissolued But we looke for new Heauens and a new earth wherein dwelleth righteousnesse By which words I gather that when Christ our Lord shall come to iudgement in the last period of time the foure Elements whereof all creatures consist hauing in them matter both combustible and incombustible as the Heauen shall by the wonderfull power of God be changed For the combustible hauing in it a corrupt and drossie matter which maketh them subiect to corruption shall in that great and generall refining day be purged through fire and then God will make new Heauens and a new Earth bring all things to a Christaline clearenesse and will make the foure Elements perfect simple and fixed in themselues that all things may be brought to a Quintessence of eternitie So that the world as touching the Nature thereof and substance shall not perish but be made new to a greater perfection then now it hath In regard whereof S. Iohn compareth it to a Citie which is made of pure golde with a great and high wall of the precious stone called Iaspis the wall whereof had also twelue foundations made of 12. precious stones Also 12. gates made of 12. rich stones called Margarites and euery gate was an entire Margarit The streetes of the Citie were paued with gold enterlaide also with pearles and precious stones The light of the Citie was the clearenesse and shining of Christ himselfe sitting in the middest thereof from whose seat proceeded a riuer of water as cleare as Christall to refresh the Citie and on both sides of the bankes there grew the Tree of life giuing out continuall fruit There was no night in that Citie nor any defiled thing entered therein but they saith he that are within shall liue for euer and euer By this description S. Iohn giueth vs to vnderstand that so great is the felicitie prepared for vs in the Kingdome of Heauen 1 Cor. 2. that the eye hath not seene neither the eare heard nor the heart of man conceiued what things God hath prepared for those that loue him Apoc. 2. The Kingdome and Citie shall in amplenesse and beautie be farre beyond the reach of mans reason to comprehend Yet the ample greatnesse may partly be conceiued by the view of the starres For if the least of them be of such greatnesse as all the Princes of the world haue not within their power so much compasse and space and yet an innumerable multitude of starres haue place in the firmament where there remaineth still roome space for many moe how great then is the amplenesse and capasitie of the Heauen it selfe Verely we may say with Baruch O Israel Baru 3.24 how great is the house of God and
know you will not denie it you must then confesse that the essences of naturall things doe much differ among themselues how then can you make those substantiall essences of things to be differences from matter which is common to all things or how shall euery thing take and deriue the proper essence of his kinde from that rude and common beginning of all things Philadelph I see not how Theophrast If there be diuers orders and differences of kindes among things which consist of nature if euery thing hath his proper nature there must be some other thing appointed besides that common matter by which euery particular thing may haue his forme and particular nature Philadelph This must needes be Theophrast But that thing whatsoeuer it be which giueth essence to the whole must needes be some excellent thing and farre more excellent than matter Philadelph What else for thereof euery thing hath his name Theophrast And this is the very same which thou art wont to call the forme of a thing Philadelph Not onely I but all for the most part are wont so to call it Theophrast Forme must needes be the first and chiefe part of all things Philadelph I make no doubt to affirme the same of second bodies but not so of the Elements of which there is a farre different consideration for the species of these is a quality Theophrast You doe roame as it were in a certaine maze I shewed you before that after one and the same manner the forme of euery simple or compound substance is a substance but let vs come to euery one particularly and vnfold their natures A plant or mettall is indebted to his forme that the one is a plant and that the other is mettall and so of all others it may be said of what kinde so euer they be Is this true or no Philadelph All men say so Theophrast Then must needes the Element take the reason of being an Element from forme onely Philadelph This also is confessed Theophrast But an Element is a substance by forme and a substance of this kind For that it may be a substance of this or that kinde 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 Theophrast From whence then hath it such being Philadelph From forme Theophrast Therefore this forme of the Element by which fire is fire and differeth from this is a substance Philadelph How Theophrast For if fire be granted to be a substance as you confesse it is that same which giueth and causeth it to be fire is also a substance Philadelph It must needes follow Theophrast The same is the reason of fire which you denie not whereby it commeth to pafie necessarily to be concluded that both the forme of fire and also of euery other Element is a substance Therefore when by definition we will comprehend an Element or other substance we doe not define it with a figure with colour with beautie or turpitude but with the same substance from whence euery thing naturall hath taken his effence and that is forme which concludeth the definition of any thing Moreouer as a plant differeth by varietie and dissimilitude of forme from mettall and a liuing creature from a plant so also an Element which also is a substance differeth from other substances by a certaine naturall and in-set substance proper vnto it For as no accidents can accomplish and perfect the essence of a substance so no more can that essentiall difference of things be made of an accident because it cannot change the essence of a naturall thing Seeing then in all other substances that which disseuereth and discerneth one from another is substance how can it be that it should not doe the like in Elements which are true substances Philadelph Euery substance that is comprehended by the essences is compounded of substance and forme as out of his parts The simple matter of the Element is a matter of the similar bodie compounded of the Elements The matter of the dissimilar body is manifold euen as all such things as Art hath made out of the matter of mettall stone or wood haue a certaine forme and ornament from Art The Element which is a simple body hath for his subiect a simple matter wholy without forme and destitute of all fashion But a compound mixt and naturall body cannot haue a simple subiect for we see that a body of one sort or fashion euery way like vnto it selfe which the Grecians call similar which of all the compounds is most simple by many degrees hath a subiect mixed and encreased out of the foure Elements as Golde Stone or Iron for it was granted afore that the matter of a mixed body is deriued from the foure Elements which reseruing their formes doe abide in a mixed body for if their formes should vtterly perish then should there be in very deed a destruction and no mixture at all Moreouer beholding and considering a body of many formes and of a diuers nature as this Rose or that pleasing Lawrell Tree I plainely discerne by the beholding of the eye which is the surest demonstration that the subiect hath a bodie consisting of many vnlike parts as one of the roote one of the barke another of the wood another of the marrow or sap another of the leaues and another of the berries Furthermore that there is a greater difference betweene a vegetiue and the subiect of a liuiing creature because besides the diuersitie of parts it hath conformation and a manifold figure or shape Theophrast My good friend Philadelph you haue spoken truly and profitably of a matter knowne to be true by common sense and experience whereof if any man demaund a reason beside sense and experience if he consider the offices and actions of things liuing he shall see the sinewes the bones and the flesh to haue such different faculties and vse that he will affirme their natures and essences to be much different Moreouer these similar parts as they are compounded in themselues haue certaine proper temperaments which being kept sound and pure it is likely that their natures which are partakers of the same temperament doe remaine vncorrupt for what can dissolue them their temperament being pure Thus it is plaine that in the composition of a liuing creature the bones the sinewes the flesh the filmes and other similar parts doe differ not onely in colour thicknesse and in other qualities and feature but also in the naturall temperament proper essence and in forme if any man thinke that these are not sufficient to set forth the differences of things by what other reason I pray you will he distinguish their essences â—or what bodies can he bethinke him of whose essence is more then that of theirs and yet no man will denie but that these haue their substance except he be come to that madnesse or contentious disposition that hee dare say
proportion is not a substance but the soule is a substance moreouer the soule is before the body and farre more excellent being the Queene of the same moderating and mouing it But the Harmony comes after his instrument whether it be Harpe or Violl neither hath it any commaund in the same it neither moueth nor moderateth it and so soone as by any occasion the consent of the well tuned strings is dissolued and ended the Harmony is also dissolued and vpon euery change by note it is either higher or lower but in the mixture and temperament of the parts it is otherwise For the soule appeareth not nor is any other then it was vpon the alteration of the temperature thereof And whereas the body is sometime changed vpon offence yet for all that the soule abideth albeit we see that the Harmony is distempered and out of course and euery temperament may at will be changed but no man can change his soule 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 kinde and likenesse in each point Forme is a certaine composition of formes of the same kinde and that haue similitude among themselues which seeme to be so apt and knit together in themselues that they conspire together in one and doe agree without discord for it is ridiculous to thinke that the Soule or Forme doth consist of the bond and composition of the different parts as doth the subiect body But it must needes be that there is one simple Forme of the whole compound which differing from the Formes of the simple parts keepeth them sound whole and incorrupted in the totall This is proued by the large testimony of Aristotle in his sixt of Metaphisickes in these words or to this effect That which consisteth of any thing is so compounded that the whole vniuersall is one not like a heape but as a sillable a sillable is not the element it selfe neither is it the same that a and b is no more is flesh fire and earth The Elements dissolued these are not flesh nor sillable but the Elements are earth and fire therefore a sillable is not an Element or principle a vocall letter and mute but a certaine other thing so in like manner flesh is not onely fire and earth or hot and colde but also another thing Many other places Aristotle hath wherein he expoundeth himselfe more plainely But when he disputeth against Empedocles concerning the soule he sheweth why there is some new beginning and cause brought to the formes of simples affirming that simples especially such as are contrarie cannot be contained and conioyne in one except it be as it were by a very straight bond least they being dispersed should be soone distracted and so returne thither from whence euery of them proceeded Moreouer he writing concerning the soule against Plato sheweth by the same reason that if those things which are many and different doe conioyne into one and the same it must needes be that they are constrained so to conioyne by the force of another and to be contained least they passe away Whereby it is plainely vnderstood that as the body albeit compounded of many yet we call it one so we must say that the forme thereof is one and a simple forme Thus you see it followeth necessarily that the formes of compound bodies must be simple Philadelph Alexander saith that the body worketh by the soule euen as the earth by her waight is caried downward as if the soule were the Instrument of the acting body Theophrast But Aristotle is of a contrary opinion affirming that the bodies of all things as well of liuing things as of plants are the Instruments of the soule and were made for the same Philadelph Alexander subiecteth the soule and the whole forme of a thing to the body and maketh it inferiour to the same Theophrast But Aristotle and all the best Philosophers appoint the soule to be more excellent and farre superiour Philadelph Alexander teacheth that the body is the cause and beginning of all action and motion Theophrast But Aristotle collecting reasons against Empedocles sheweth why forme which he simply calleth nature is the cause and the beginning of the motion of all things To which of these will you encline 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 finde more strong and euident then those of Alexander then embrace them Philadelph I rather subscribe to Aristotle then to Alexander but be it as you say that the forme of euery thing is a certaine simple substance and that it is the chiefe efficient cause of functions and faculties and more excellent then the body which it vseth as an instrument to execute those functions and offices yet neuerthelesse that same forme seemeth to come from the temperament of the body as a certaine simple force proceeding from temper and an accorded harmony of the subiect bodies Theophrast Is not that which Alexander calleth the forme of a naturall thing a substance I make no question but that Alexander and your selfe will and doe confesse it Which granted you will not denie that the temperature of the mixed Elements and the whole state and power of the subiect arising here-hence to be in the kinde of qualities Philadelph It must needes be so Theophrast But a substance cannot arise from one or moe qualities Philadelph It cannot in any wise Theophrast How then can it be that the forme of a thing should proceede from the mixture and temperament of qualities and that qualities alone should ingender a substance without the concourse and helpe 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 formes as are the Elements Theophrast But Alexander hath referred the formes of Elements vnto a kinde of qualities by reason whereof he maketh the forme 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 formes of Elements in an ambiguous and doubtfull kinde What letteth then but that the forme of the whole compound may spring from the formes of simple subiects Theophrast Because so the forme shall not be simple but as the body is compound so also the forme shall be compound Philadelph I perceiue that as yet you vnderstand not any meaning Theophrast Why so Philadelph Because I am of opinion that a simple forme may arise out of the temperature of the subiect formes which albeit it be simple yet it may comprehend as it were in her bosome the formes of all things Theophrast Then all things whatsoeuer haue flowed together to the procreation of a naturall thing whether simple or compound bodies the same before such time as
perpetuall fires and Sulphurs as are the starres degenerating from the nature of them as from purity and simplicity into a more grosse and impure forme And as concerning Earth in Aire it is so subtill and thin that it is very hard to beseene being diffused throughout the whole Region of the Aire Which Salt sheweth not it selfe to mans eye but in Dewes and Frosts and in Manna In Honey which Bees doe gather from flowers wherein there is no other thing but Salt Sulphur and Mercurie of the Aire which by a skilfull Chymist are separated from it with great admiration Yea the rusticke Coridon findeth this to be true by his experience in that he can separate the matter of the Bees worke into waxe a matter sulphurous into Honey which is a Mercuriall essence and into drosse representing the terrestriall Salt The very same beginnings of Aire may also be seene in Meteors in Lightnings in Corruscations in Thundrings and in such like which are ingendred in the Aire For in that fierie flame which breaketh forth is Sulphur in the windie spirit thereof is Mercurie and in the stone and thunderbolt is Salt fixed Thus that superiour separated into an Aethereall and ayrie Heauen hath his three beginnings Salt Sulphur and Mercurie yet neuerthelesse very different in simplicity and purity Philadelph These demonstrations perswade much but shew mee I pray you whether the things of this inferiour Globe consist in essence of the same number of three Salt Sulphur and Mercurie Theophrast These three beginnings doe more plainely shew themselues in this inferiour Globe by reason of their more grosse matter which is to our sight more sensible For out of the Element of Water the iuyces and metalline substances doe daily breake forth in sight the vapours of whose moisture or more spirituous iuyce doe set forth Mercurie the more dry exhalations Sulphur and their coagulated and congealed matter Salt Of the which Salts Nature doth offer vnto vs diuers sorts as Allom Coperas Vitriol Salt Gem Salt Armoniacke Salt Peeter and many others She giueth also vnto vs many kindes of Sulphurs as Brimstone Bitumen Pitch Tarre and such like Also diuers sorts of Mercuries Moreouer in the Sea there are Mercuriall Airie and Sulphurus spirits whose Meteors in Castor and Pollux and tn other kindled fires by reason of their sundry Sulphurs and exhalations doe 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 vnto a spunge and sucking the same continually into it produceth the afore mentioned Salts beside store of minerals and mettals as the mother and first originall Philadelph For as much as these three first beginnings are in the Heauen in the Aire and in the Water as you haue shewed I haue no reason to doubt but that by a farre greater likelihood the same are to be found in the earth and to be made no lesse apparant seeing the earth of all other Elements is the most fruitfull and plentifull Therefore discourse vnto me I pray you concerning the Salt Sulphur and Mercurie of Plants and Trees Theophrast The Mercurial spirits of the Earth shew themselues in the leaues and fruits the Sulphurs in the flowers seeds and kernels the Salt in the wood barke and roots and yet so that euery of those three parts of the Tree or Plant seuerally by themselues haue in them their peculiar Salt Sulphur and Mercurie without which they cannot consist how simple so euer they be For whatsoeuer hath being within the whole compasse of Nature it doth consist of these three essences And albeit some Trees and Plants are said to be Mercuriall some Sulphurus and some Saltish it commeth hereof because the Mercuriall doe containe more Mercurie the Sulphurus more Sulphur and the Saltish more Salt in them then others For some Trees are to be seene more full of Rosine and Sulphurus matter than other some as the Pyne and Firre Trees which are alwaies greene on the coldest mountaines because they abound with their Sulphurus beginning the principall vitall instrument of their growing For there are some other plants as the Laurell the Trees of Orenges Lymonds and Cytrones which continue long greene and yet subiect to colde because their Sulphur is not so easely dispersed as is the Sulphur of the Firre Trees which are Rosine and are therefore of a threefold more constant life furnished against the iniurie of times Furthermore all spice Trees and odoriferous hearbs are Sulphurus and as there are sundry sorts of Trees of this kinde so are there an infinite sort of Sulphurs whereof I cannot stand now to entreate The plants hearbs which more abound with Salt than others are to be discerned by their taste such are Celadine Nettle Aron Radish Mustard-seede Porret Leekes Garlicke Onions Ramsons Persiccaria and such like which also by the plenty of their Salt doe prescrue themselues from the colde of Winter As for other plants abounding with Mercurie none are comparable to Rosa solis Philadelph Are those three beginnings to be found in animals or liuing creatures that haue sense also as they are in vegetable plants and such like Theophrast I tolde you before that there is nothing in Nature but it consisteth of these three euen the very fowles of the Aire and fishes that liue in the water and wormes of the Earth In the Egge whereof the fowle taketh his beginning these are seuerally to be seene the white of the Egge sheweth the Aethereall Mercurie wherein is the seede and the Aethereall spirit the Author of generation hauing in it the generating power whereof the bird is chiefly procreated The yolke of the Egge which is the nourishment of the bird is the true Sulphur But the thinne skinne 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 blacknesse and then freed from the combustible Sulphur therein by artificiall calculation it will endure all force of fire a property belonging to the most fixed Salts This Salt duly prepared is very fit to dissolue the stone and to auoide it As these three are in the Egge so doe they passe into the bird for Mercurie is in the bloud and flesh Sulphur in the fat and Salt in the Ligamens sinewes bones and more solide parts and the same beginnings are more airie and subtill in birds then in fishes and terrestrials as for example the oylely substance of birds which is the Sulphur is alwaies of more thinne parts than that of fishes or of beasts The same may be said of fishes which albeit they be procreated nourished in the colde water yet doe they not want their hot and burning fatnesse Also that there is in them Mercurie and Salt no man well aduised will denie All Terrestriall liuing creatures doe consist in like sort of these three beginnings but in a more noble degree of perfection
comprehend by any certaine reason Yet it is mans duty being set vpon the opâ—n Stage of this world to take a view of all the creatures of God to him knowne to search after such hidden causes therein soberly that he may magnifie the most omnipotent and wise Creatour of Nature CHAP. II. Philadelph YOu hauing spoken afore of the celestiall motions it resteth that you say somewhat concerning Water motion Therefore shew mee now I pray you the cause of the Seas motion wherein I haue observed a great diuersity somtime ebbing and somtime flowing one while calme and another while turbulent Theophrast The Sea in generall hath three degrees of motion the one calme and quiet continually as in that Archipelagus called Mare pacificum and Mare delzur which is seldome troubled with tempest that M. Anthonie Pigafetta sometime Knight of the Rhodes and one that did accompanie Magelanus in his first voyage and enterie into this Sea vpon the first discouery thereof testifieth that hee with his company sailed therein 4000. leagues in the space of three moneths and 20. daies In all which time being without sight of land they had no misfortune of winde nor of any other tempest Another degree of motion is in these parts of the Ocean called the Spanish Seas which doe moue and swell with surging waues like mountaines in such wise that the top Mast of one Ship going before another cannot be seene of the follower being as it were in a valley betweene two water hils In these Seas Ships cannot saile neere together least they fall foule one vpon another Otherwise in these Seas the passage is lesse perillous then in the narrow Seas for that the billowes waues of these goe whole and breake not the Sea in that channell being so deepe that a whole dry-fat of line may with a Lead be sunke therein without finding any bottome A third degree of motion is in that part of the Ocean commonly called the narrow Seas which coasteth Northward vpon England Scotland and Ireland and toward the South vpon Fraunce Flanders and so along the trade toward the the East from the West these Seas are sometime calme sometime by occasion of tempest very rough turbulent for that the passage of the Sea in that channell is interrupted with rockes and sands to the great hazard of them that saile therein Philadelph But for so much as the Sea is euer in motion either ebbing or flowing shew me I pray you the cause of such naturall and inter changeable motion which keepeth time and tide twise in 24. houres from East to West and from West backe againe to the East in the circumference of the whole Globe of the Earth Theophrast I finde in Writers such variety of opinion concerning this motion that I know not certainly what to determine to content you yet to giue you the best satisfaction I can herein you shall haue my conceite which neuerthelesse I submit to the iudgement of the more learned in Natures Schoole I suppose that there are two principall causes of the ebbing and flowing of the Sea The one supernaturall the other naturall The supernaturall and diuine cause is God who in the creation of all things by his spirit which he created as witnesseth Tertullian was the inspirer and animater of the whole vniuersall which Spirit serued the will of the Creatour as an Instrument to giue such motion to the Sea as wee see it hath appointing it bounds which it cannot passe without the will of the most mighty Commaunder Another naturall cause beside that created Spirit whereof Moses speaketh calling it the Spirit of God Iob expresseth by the similitude of Fire put vnder a Pot saying It is God which maketh the Sea to boyle like a Pot. Hereof I gather that there is a naturall fire of two sorts One in-set contained in the Marine Salt for the Sea generally is Salt euen to the North. And Salt as witnesseth Plinie yeeldeth the fatnesse of oyle and oyle by a certaine natiue heate is of property agreeing to fire And Iosephus Quersitanus and Christoferus Parisiensis affirme that Salt is both animall and vegetall hauing life in it as the radicall Balsam of Nature and to be the first mouing thing in the same which maketh to grow and to multiply and therfore serueth for the generation of all things so as with the Poets and ancient Philosophers it may be said that Venus the mother first beginner of all generation is begotten of the salt spume of the male For which cause Venus was called by the Greekes Aligines as affianced to the salt Sea The other naturall Fire the cause of the Sea flowing and ebbing is forraine or externall And this also is of two sorts One subterraneall which is as fire vnder a boyling pot For the earth hath more fire in it then hath water which fire lieth hidden in stones till it be beaten out with steele This subterraneall fire doth also cause the motion of the Sea being of substance liquide fluible moueable and altogether a passiue subiect to acting fire And when it beginneth to runne any way the precedent part therof by reason of the continuation cleauing together is thrust forward by the follower according to this sentence Vndam vnila sequitur one water followeth another Thus the Sea passeth to and againe from one Gulph to another For there are two Gulphes caused by two vast continents the one comprehending all Asia Africa and Europe and that other America Which two continents deuide the whole Sea into two parts of the world opposite one to the other East and West These two Gulphes rest at no time but like as Sea monsters doe they breath to and againe vntill the one haue engorged the other so full that it is compelled to pay vnto his lender backe againe that which is borrowed And thus the Sea hauing a naturall impotencie to stay it selfe in rest suffereth a certaine reciprocall motion into and out of it selfe without intermission which motion Aristotle calleth Talantosin The other externall heate causing the ebbing and flowing of the Sea is that which proceedeth from the Moone which Aueroes calleth the Lady and Mistresse of the Sea who by her beames and influences maketh the Sea hot and by the same heate doth beget exhalations in it wherewith when the Sea swelleth it floweth to the shoare and Sea bankes fulfilling the Hauens with Tide And the same exhalations being diminished and abated the Sea againe setteth in it selfe Therefore when by the Moones ascention and approaching to the South her light and heate is encreased then doth she make the waters to swell and flow But when she descendeth and enclineth to the Horizon her heate being by little and little diminished the waters doe fall and abate Thus all these causes working together the Sea doth moue in waight number and measure according to the ordinance of the Almighty Philadelph Lewes Vertomannus in his booke concerning Nauigation into East India affirmeth that the
flouds there haue contrary courses to those of ours concerning encreasing and decreasing Because there saith he they encrease in the wane of the Moone but here with vs in the full Theophrast If the report of Vertomannus be true then are all the times and seasons by the motion of the Heauens in the Hemisphaere contrary vnto those of ours in this Hemisphaere in such wise that as the people enhabiting there are Antipodes vnto vs so also with them it is Sommer when Winter with vs and night with them when day with vs and then no meruaile if it be there with them a full Sea when the Moone is in the wane and low water in the full Moone contrarie to the flouds and ebbes 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 Theophrast There are two causes of such motion One is certaine exhalations bred in the Sea causing windes to breake forth from thence And sometime a multitude of dry exhalations drawne vp from the Earth into the aire causing stormie windes which breake the course of the Sea to the greatamazement of Marriners and perill of Ships Who yet are so sodainly taken in such stormes but that they haue fore-warnings thereof by certaine tokens precedent as by the roaring of the Sea in a great calme by the sporting and playing of Dolphins and Porpoyses aboue the waters and by certaine visible fires called S. Helen S. Nicholas and S. Clare which are wont to hang on the Mastes of the Ships dazeling the eyes of such as are there After which fires and other shew tokens there followeth vndoubtedly in very short time great and intollerable tempest Philadelph What fires are they which you so name and sanctifie Are they not Spirits Theophrast They are no spirits but naturall things proceeding of naturall causes and are ingendred of certaine exhalations Of these Hieronimus Cardanus writeth after this manner There are two manner of Fires ingendred of exhalations whereof one is hurtfull the other without hurt That which is hurtfull is fire indeede ingendred of euill and venomous vapours which in continuance of time take fire as apt matters to be kindled The other kinde is no true fire but like the matter that is in such olde putrified wood as giueth the shining of fire without the substance and quality thereof Of the true kinde of fire is the fire-ball commonly called S. Helen which is sometime seene about the Masts of Ships being of such fierie nature that sometime it melteth brasen vessels and is a token of drowning for as much as this chaunceth onely in great tempests for the vapour or exhalation whereof this fire is ingendred connot be compact in forme of fire but is of a grosse vapour and by a great power of winde put together and is therefore a token of imminent perill As on the contrary part the like Fires called in olde 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 certaine flattering noise like birds are a token of security and of the tempest ouerpassed For they are but vapours cleauing to the Cables which in successe of time the fire passing from one to another appeare in the similitude of a light candle They are a token of security because they are litle not slow or grosse whereby they might all haue ioyned together in one thereby haue beene the more malicious and lasted longer whereas being many and but little they are the sooner consumed Thus farre Cardanus Philadelph I haue not heard of these Sea-fires before But I haue read of certaine whirle-pooles into the which what Ship so euer commeth it is swallowed vp and the fragments of the lost Ship are seldome cast vp againe What is the reason of this whiâ—le-pooles motion Theophrast I haue likewise read that in the Norwegian Sea are three Ilands namely Lofoth Langanes and Vastrad The Sea that runneth betweene these Ilands is called Muscostrom which signifieth boyling The Sea when it floweth here is swallowed into certaine Gulphes or Caues and is blowne out againe at the ebbe with no lesse violence then the streames of riuers which fall from the mountaines The reason why they are swallowed vp which chance to fall in with this or the like Sea is the eddie water which whirling round about with the violent fall of the Sea which before was pent in with the Ilands maketh a great Indraught which violently sucketh and swalloweth sodainly This is the wonderfull power of Nature passing the fabulous Sympleiades and the fearefull Malea with the dangerous places of Silla and Charibdis and all other miracles that Nature hath wrought in any other Sea hitherto knowne vnto men Now friend Philadelph to the end you may the better vnderstand what hath beene spoken before concerning the motion of the celestiall Orbes and also that you may plainly see as in a glasse how the Region of Fire and Aire vnder the Moone doe compasse about the Earth and Sea as also for the better perceiuing of things to be spoken hereafter behold this Mathematicall Figure following This outtermost circle of this figure of all the Sphaeres 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 vnited and combined together I pray you describe the forme thereof vnto me Theophrast The globous body of the Earth in comparison of the Heauens circumference is a very small body lesse then the Sunne and bigger then the Moone extending it selfe within a small distance of the fierie Region and in that regard is a great body Philadelph Doth not this Earth being a spungeous body sucke into it and partake of the Salt that is in the Sea which if it doe so in my opinion it should procure barrennesse to the Earth Theophrast You haue forgotten it seemeth what I said before where I shewed you that the Salt of the Sea containeth in it the radicall Balsam of Nature and being so it is the cause of the generation first of most pretious pearles in the shels of fishes and of Corall springing out of the bowels of hard stones and rockes spreading forth branches like a Tree Salt is so farre from making the Earth barren that it fructifieth the same making it fat and giuing it power to be fruitfull Salt encreaseth and giueth a vegetating and growing vertue with seede in euery terrene thing For what other thing is it which maketh the Earth fat and bringeth to passe that one graine multipheth into an hundred but a certaine stercoration and spreading of dung and vrine of men and beasts vpon the eatrh which compast is full of Salt What other thing openeth the earth and
that the chiefe good and felicitie consisted in the good things of this life as in strength health beautie pleasure and such other good things of the body Also in contemplation in fortitude constancie patience temperance wisedome and other vertues and good things of the Minde finally in libertie 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 Theophrast The Heathen Philosophers which had not the knowledge of God by his word could not define any thing certaine concerning true felicitie in so much that Saint Augustine saith that there are reckoned vp 288. opinions concerning felicitie Wherefore reiecting the imaginations of men let vs that haue a greater light of knowledge know and be assured that true felicity cannot stand in the vaine and transitorie things of this life whereof Solon one of the greatest wise men of Greece said to Craesus when he boasted of his substance riches pleasures and power of his Kingdome these words No man is happy before his death Whereby he did put him in minde that all these things were casuall and subiect to change and might easely be taken from him and he cast downe into greater calamity Wherein Solon was not deceiued For Craesus being ouercome by Cyrus saw all that he had quite ouerthrowne So in like manner who but Marius for a time in Rome but soone was he deiected and Sylla got the fame Sylla stood not long but Pompey had the honour and soone after Caesar Lucianus by a notable Epigram representeth this in setting before vs a territorie 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 Emperour being captiue to Saporus King of Persia was constrained to serue in stead of a mounting blocke so often as Saporus tooke his horsebacke I haue seene saith Sirach seruants on horsebacke Eccle. 10.7 and Princes walking as seruants on the ground Senacharth Holofernes Sampson Salomon and many moe had their dayes of prosperity and pleasure which soone came to an end A day is but a short time such is the continuance of mans pompe 2 Reg. 5.27 Gihesi is in health and cleane to day to morrow a foule Leaper The rich Glutton is secure to day but at night leaueth life and all It is not alwaies day with vs the night of affliction must come vpon the Sonnes of men Consider the most flourishing Citie that haue beene in the world Babilon Niniuie Troy Hierusalem and others moe and behold they haue vndergone alteration and change and some of them haue beene vtterly raced and made a heape of stones Nunc seges saith Virgil vbi Treia fuit But what should I stand to speake of the alteration and ruine of Cities when as whole Monarchies haue beene turned vpside downe The first Commaunders of the world were the Assirians they being vanquished the Babilonians and Medes were Monarches both these subdued the Persians were Emperours after the Persians came the Macedonians and at last the Romanes True therefore it is which Tacitus hath vttered in these words Quae nunc vetustissima creduntur noua fuerunt et quod hodie exemplis tuemur inter exempla futurum est Those things which are beleeued to be most auncient were new and it will come to passe hereafter that the thing which wee defend at this day with examples shall be an example it selfe But that which is more then all that hath bin spoken the whole earth in the first world garnished with the plenty of all creatures was subiect to alteration and was ouer-whelmed with Noahs floud whereby it was made so naked that the Doue found not where to rest the sole of her foot Philadelph If felicitie doth not consist in any thing appertaining to this life wherein then doth it consist Theophrast First it consisteth in the true knowledge of God and of his eternall Sonne Christ Iesus for this is eternall life saith our Sauiour that men know thee the onely very God and whom thou hast sent Iesus Christ Vpon which words S. Augustine writeth thus Infoelix qui omnia nouit et te nescit Vnhappie 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 holinesse of life saying Blessed are they which are vndefiled in the way Vpon which words also Augustine saith I know what thou wouldest haue thou seekest for blessednesse if therefore thou wilt be blessed be thou immaculate Blessednesse also consisteth in the free grace and mercy of God in not imputing to vs our sinnes according to this sentence Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is that man to whom the Lord imputeth no sinne Rom. 3.23 For all haue sinned and are by nature the children of wrath but are iustified freely by his grace through the redemption that is in Christ Iesus Philadelph Then it seemeth that this is a good euidence of a Christian mans felicitie if he know God aright and liue in holinesse of life according to the commaundements of God Theophrast A true Christian hath besides these a further assurance of his blessednesse and felicity for that he hath already in this transitory life the fruition of true felâ—â—ity in Christ by a certaine participation For as the Apostle saith By hope we are saued So that euen now alreadie wee enioy tranquilitie of conscience Rom. 8.24 For we are assured that there is no damnation to those that are in Christ Iesus which walke not after the flesh but after the spirit Moreouer whereas afore our reconciliation through Christ we were as enemies vnto God most hatefull vnto him now through faith in Christ and our free iustification we are at peace with God Also being regenerate by the holy Ghost we are endued with excellent vertues especially with brotherly charitie then 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 holinesse of life as did Henoch with God we by our good workes doe make our election sure to our owne conscience the spirit of God testifying to our conscience and spirit that we are the Sonnes of God whereby we haue boldnesse to call him Father he that carrieth the picture of a man in his hand may be said to haue in his hand a man albeit there is no such Essence So man may be said to haue here alreadie the fruition of eternall life because they apprehend it by faith and liue in expectation thereof carrying in their mindes the Image of eternitie Gal. 2.20 I liue saith the Apostle by the faith in Christ Iesus Philadelph But the tribulations and afflictions which Gods children doe suffer in this life is a sore temptation and many times shaketh their faith and daunteth their spirit so that in stead of happinesse here