matter cherishes and rules it and produces every creature introducing into every one it s own form but being that this work-master had need of fire to soften and to prepare the matter variously for various uses God produced it For V God said let there be light and there was light ver 3. this is described as the third principle of the World meerly active whereby the matter was made visible and divisible into forms the light I say perfecting all things which are and are made in the World therefore it is added VI And God saw the light that it was good ver 4 that is he saw that all things would now proceed in order for that light being produced in a great masse began presently to display its threefold virtue of illuminating moving it selfe and heating and by turning about the World to heat and rarifie the matter and so to divide it for hence followed first of all from the brightnesse of that light the difference of nights and days VII He divided the light from darkness and called the light day and the darknesse he called night and the evening and morning were the first day ver â— that is that light when it had turn'd it self round compassed the World with that motion made day and night The second effect of light was from heat namely that which way soever it pass'd it rarified and purified the matter but it condensed it on both sides upward and downward whence came the division of the Elements this Moses expresses in these words VIII And God said let there be a Firmament that it may divide betwixt the waâ—er above and the waters below ver 6. God said that is he ordained how it should be let there be a Firmament that is let that light stretch forth the matter and let the thicker part of the matter melting and flying from the light thereof make waters on this side and on that above as they are the term of the visible World but below as they are a matter apt to produce other creatures under which the earth as thick dregs came together that was done the second day XI Therefore God said let the waters be gathered together under heaven into one place and let the dry land appear and it was so and God called the dry land earth and the gathering together of the waters he called seas and he saw that it was good ver 9 10. and so on the third day there came the foure greatest bodies of the World out of the matter already produced Aether that is the Firmament or Heaven Aire Water and Earth all as yet void of lesser creatures therefore said God X Let the earth bud forth the green herb and trees bearing seed or fruit every one according to his kinde ver 11. this was done the same third day when as now the heat of Coelestiall light having wrought more effectually began to beget fat vapours on the earth whereinto that living spirit of the World insinuating it self began to cause plants to grow up in various formes according as it pleased the Creator this is the truest original and manner of generation of plants hitherto that they are form'd by the spirit with the help of heat but as the heavens did not always equally effuse the same heat but according to the various form of the World one while more midly another while more strongly the fourth day God disposed that same light of heaven otherwise then hitherto it had been namely forming from that one great masse thereof divers lucid Globes greater and lesser which being called stars he placed here and there in the Firmament higher and lower with an unequall motion to distinguish the times and this Moses describes v. 14 15 c. thus XI And God said let there be light made in the Firmament of heaven that they may divide the day and the night and may be for signes and for seasons and for days and for years that they may shine in the Firmament and enlighten the earth therefore God made two great lights and the starres c. This done then after all the face of the World began to appear beautifull and the heat of heaven more temperate began to temper the matter of inferiour things together after a new manner so that the spirit of life now began to form more perfect creatures namely moving plants which we call animals of which Moses thus XII God said also let the waters bring forth creeping things having a soul of life and flying things upon the earth c. v. 20. the waters were first commanded to produce living creatures because it is a softer Element then earth first reptiles as earth-wormes and other worms c. because they are as it were the rudiment of nature also swiming things and flying things that is fishes and birds animals of a more light compaction that was done on the fift day with a most goodly spectacle to the Angels but on the sixth day God commanded earthly animals to come forth namely of a more solid structure which was presently done when the spirit of the World distributed it self variously through the matter of the clay for thus Moses XIII God said let the earth produce creatures having life according to their kind beasts and serpents and beasts of the field and it was sâ— v. 24. so now the heaven of heavens had for inhabitants the Angels the visible heaven the starres the air birds the water fishes the earth beasts there was yet a ruler wanting for these inferiour things namely a rationall creature or an Angel visibly clothed for whose sake those visible things were produced Therefore at the last when God was to produce him he is said by Moses to have taken counsel in these words XIV Then God said let us make man after our own image and likenesse who may rule over the fishes of the sea and the fouls of the air and beasts and all the earth c. Therefore he created man out of the dust of the earth and breathed in his face the breath of life c. v. 26. and cap. 2. v. 7. so man was made like to the other living creatures by a contemperation of matter spirit and light and to God and the Angels through the inspiration of the mind a most exquisite summarie of the world and thus the structure of the Universe ought to proceed so as to begin with the most simple creature and end in that which is most compound but both of them rationall that it might appear that God created these onely for himself but all the intermediate for these Lastly that all things are from God and for God flow out from him and reflow to him But that all these things might continue in their essence as they were disposed by the wisdome of God he put into every thing a virtue which they call Nature to conserve themselves in their effence yea to multiply whence the continuation of the creatures unto this very day and
this Moses intimated adding touching animals XV And God said increase and multiply v. 22. by the virtue of which command and words let there be made let it produce let it put forth c. Things are made and endure hitherto and would remain if God would without end unto aeternity Gods omnipotency concurring no longer immediately unto particular things as before but nature it self always spreading forth her vertue through all things which thing derogates nothing from the Providence of God nay rather it renders his great power wisdome goodnes more illustrate for it comes from his great goodness that the greatest and the least things are so disposed to their ends that nothing can be or be made in vain from his wisdome that such an industry is put into nature to dispose all things to their eâ—ds so that it never happens to erre unlesse it be hindred lastly from his power that such an immutable durability can be put into the universe through such a changeable mutabilitie of particulars so that the World is as it were aeternall Therefore the veins of the strength artifice and order of this nature must be more throughly searched that those things which we have here in few words hinted out of Moses may be more illustrated by the constant testâ—mony of Scripture reason and senses and a way made to observe one thing out of another An Appendix to the first Chapter We have said that it may be gathered out of those words of Moses In the beginning God created the heaven that the invisible World was the beginning of the works of God that is the heaven of heavens with the Angels Now that by this heaven is to be understood the heaven of heavens and the Invisible or Angelicall World appeares plain I. Out of Scripture which 1 mentions the heaven of heavens every where but their production no where unlesse it be here 2 Moses testifies that the invisible heavens were stretched out the second day and the fourth day adorned with starres therefore another heaven must necessarily be understood in this place namely a heaven that was finished in the same moment for that the particle autem inferres hee created the heavens and the earth terra autem but the earth was without form c. III This reason evinces the same those things which are made by God are made in order now an orderly processe in operation is this that a progresse be made from more simple things to compound things therefore as the most compound creature man was last produced so the most simple and immateriall creatures Heaven and the Angels first of all III And what would we have more God himself testifies expresly that when he made the earth the Angels stood by him as spectators for so saith he to Job Where wast thou when I founded the earth when the morning starres sang together and all the sonnes of God shouted Job 38. 4 7. calling the Angels morning starres because they were a spirituall beam and that newly risen sonnes of God because they were made after the image of God therefore when we hear that the earth was founded the first day it must needs be that the Angels were produced before the earth And if the Angels then certainly the dwellings of the Angels the heaven of heavens and that in full perfection with all their hosts as it were in one moment aud this is the cause why Moses speaks no more of that heaven but descends to the forming of the earth that is the visible World how the Creator took unto himself six dayes to digest it as we will also now descend CHAP. II. Of the visible Principles of the World matter spirit and light WE have seene God shewing us how the World arose out of the Abysse of nihilitie let us now see how it standeth that so by seeing we may learn to see and by feeling to feel the very truth of things And here are three principles of visible things held out unto us matter spirit and light that they were produced the first day as three great but rude Masses and out of those variously wrought came forth various kinds of creatures therefore we must enquire further whether these three principles of all bodies have a true being and be yet existent least any errour be perhaps committed at the very entrance by any negligence whatsoever but now seeing that no more doubts of matter and light this onely comes to be prooved that by that spirit which hovered upon the face of the waters a certain universall spirit of the world is to be understood which puts life and vigour into all things created for the newnesse of this opinion in physicks and the interpretation of that place by Divines with one consent of the person of the holy spirit give occasion of doubting But Chryâ—ostome as Aslacus cites him and Danaeus acknowledgeth that in this place a created spirit which is as it were the soul of the world is more rightly to be understood and it is proved strongly I By Scripture which testifieth that a certain vertue was infused by God through the whole world susteining and quickening all things and operating all things in all things which he calleth both a spirit and a soul and sometimes the spirit of God sometimes the spirit of the creatures For example Psal. 104. v. 29. 30. David saith thus when thou receivest their spirit that is the spirit of living creatures and of plants they die and return to their dust but when thou sendest forth thy spirit that is the Spirit of God again they are recreated and the face of the earth is renewed but Job 27. 3. says thus as long as my soul shall be in me and the spirit of God in my nostrils see the soul of man and the spirit of God are put for the same which place compared with the saying of Elihu the spirit of God hath made me and the breath of the Omnipotent hath put life into me c. 33. v. 4. opens the true meaning of Moses namely that the spirit of God stirring upon the waters produced the spirit or soul of the world which puts life into all living things Now that this is disposed through all things appears out of Ezechiel where God promising the spirit of life unto the dry bones Ezech. 17. v. 5 14. which he cals his Spirit bids it to come from the four Winds v. 9 therefore Augustine lib. imperf sup Gen. ad lit and Basil in Hexamero call this spirit the soule of the world And Aristotle as Sennertus testifies says that the spirit of life is a living and genitall essence diffused through all things but the testimony of Elihu is most observable who speaks thus Who hath placed the whole World If he namely God should set his heart upon it and should gather unto himself the spirit thereof and the breath thereof or his spirit and his breath For the Hebrew affix is rendred both ways all flesh would die together and man would
return unto dust Job 34. v. 13 14. So if God should take his spirit out of the World every living thing would die 2 By reason and sense it is certainly evident that herbs and animals spring out of a humide matter even without seed But whence had these life I pray you but from that diffused soul of the World wee finde by experience that bread wine and water yea aire are vitall to those that feed upon them but whence have they that vital force I pray you if not from this diffused soule but now if a certaine spirit be diffused in that manner through all things it follows necessarily that it was created in the begining in its whole masse even as the matter the light were first produced in that its great and undigested masse so that there was no need that any thing should be created afterwards but be compounded of those three and distinguished with forms which God intimated in Esay 42. v. 5. where declaring himself the Creator of all things he divides them into three parts namely into the heavens that is light the earth that is matter and a quickning spirit and just so in Zachary 12. v. 1. let us therefore hereafter beware so great an absurdity that I may not say blasphemy as to put the person of the Holy Ghost amongst the creatures Now there may three reasons of this thing be given why Moses called that quickning spirit produced in the beginning the Spirit of God Namely that it is taken in that sense wherein els-where it is spoken of â—he mountains of God Psal. 36. v. 7. and trees of God Psal. 104. v. 16. and Ninive was called a citie of God that is by reason of their greatness and dignity 2. Because it was produced immediatly by God not as now it is when that spirit passeth from one subject to another 3 Because it was a peculiar act of the holy Ghost For the Analogie of our Faith teacheth us to believe that the production of the matter out of nothing is a work of Gods Omnipotencie and is attributed to the Father that the production of light by which the World received splendour and order is a work of wisdome attributed to the Son John 1. v. 3 4. and lastly that the virtue infused into the creatures is a work of his goodnesse which is attributed to the Holy Ghost Psal. 143. v 10. and so must that place Psal. 33. v. 9 6. be altogether understood for it will not bear any other sense he spake and they were made he commanded and they came forth the heavens were established by the Word of God and all the virtue of them by the spirit of his mouth Also wee must note Gen. 1. v. 1 2 3. that three words are added to the three principles he created he said and he moved himself that they may be signs of his absolute Power of his Word and of his spirit Also we must note this that in both those places the Holy Ghost with his work is placed in the midst as also in Esay 40. v. 13. because he is the spirit the love and the mutuall bond of both but this we speak after the manner of men Let it stand therefore for certain that all the principles were created the first day every one in its masse and that all things were afterwards composed out of them which may be declared to children for their more full understanding by a similitude thus an Apothecary or Confectioner being to make odoriferous Balls takes Sugar in stead of matter Rose-water or Syrrup or some other sweet liquour for tincture or conditure last of all taking some of this lumpe thus made hee imprints certain shapes upon his work So also God first prepared his matter then tempered it with a living spirit then brought light into it which by its heat and motion might mix and temper both together and bring it to certain forms also even as a Mechanick must have matter and two hands to work withall the one hand to hold and the other to work with so in the framing of the world there was need first of matter then of a spirit to frame the matter and lastly of light or heat to inactuate the matter under the hand of the spirit and what need many words we see in every stone hearb and living creature first a certain quantity of matter secondly a certain inward virtue whereby it is generated it groweth it spreads abroad its savour and its odour and its healing virtue thirdly a form or a certain disposition of parts with divers changes which come from the heat working within For Matter is a principle meerly passive Light meerly active Spirit indifferent for in respect of the matter it is active in respect of the light passive The difinitions of the principles Matter is a corpulent substance of it self rude and dark constituting bodies Spirit is a subtile substance of it self living invisible and insensible dwelling and growing in bodies Light is a substance of it self visible and moveable lucid penetrating the matter and preparing it to receive the spirits and so forming out the bodies Therefore by how much the more Matter any thing hath it hath somuch y e more Dulnes obscurity immobility as the earth Vigour and durability as an Angell Form mobility as the Sun Spirit Light Note also that matter is the first entitie in the World ' Spirit the first living thing Light the first moving thing so that every body in the World is of the matter by the light in the spirit which he would have to be his image from whom by whom in whom are all things blessed for evermore Amen Rom. 11. v. 36. Of the nature of matter TRuly said one No diligence can be too much in searchingout the beginning of things for when the principles are rightly set down an infinite number of conclusions will follow of their own accord and the science wil encrease it self in infinitum which the creation of things doth also shew For God having produced the principles the first day and wrought them together with most excellent skil made afterward so great variety of things to proceed from them that both men and Angels may be astonished Therefore let us not thinke over much to frame our thoughts yet of all the principles of the World apart Let the following Aphorisms be of the matter I The first matter of the World was a vapour or a fume For what means that description of Moses else when he calls it earth waters the deep darkness a thing void and without form and it appears also by reason for seeing that the lesser bodies of the World Clouds Water Stones Metals and all things growing on the earth are made of vapours coagulated as shall appeare most evidently hereafter why not the whole World also certainly the matter of the whole can be nothing else but that which is found to be the matter of the parts II The first matter of the
matter of the world reduced into fluidity The nature of it is to be fluid and moistning VII The earth is the most grosse part of the matter as it were the dregs and setling gathered together at the bottom The nature of it is to be dry and immoveable VIII The elements therefore are all one matter of the world distinguished by degrees of density and rarity For where the light is wheeled about there the matter is most rarefied and pure below that more grosse then grosse and fluid at length in the bottome dregs and a thick setling Therefore this is a meer gradation For earth is nothing else but thickned and hardned water water nothing but thickned air air subtilized water water liquified earth But from this difference of density rarity there ariseth another difference of the same elements namely in regard of motion and rest heat and cold The water is moveable For it flows the air more yet for it transfuseth it self here and there the skie doth nothing but whirle about most swiftly that perpetually Also the heaven by reason of its perpetuall motion is hot yea burneth perpetually the earth by reason of its perpetual rest is cold perpetually except where it is warmed by the fire of heaven coming upon it or inclosed in it IX The elements are transmutable into one another That is because the heat raised in the matter may extend and condense it In the water and air we see that come daily to passe For who knoweth not that water doth evaporate and is turned into air that water is made again of vapour the rain teacheth us But we may also procure the same mutation in our hand or in vulgar Alembicks in which waters or wines are distilled Let theie be an Alembicks void of all matter filled onely with air To the long pipe of this that hangeth out apply some narrow mouthed glasse and stop the pipes mouth carefully that no air may any way get forth you shall see that when it cannot dilate it selse locally it will be coagulated into water in the utmost and coldest corner of it that is in the glasse You shall see I say that glasse sweat and distill drops into which the air heated and rarified in the Alembick contracted it selfe But remove away the fire you shall see those drops vanish by little and little and return into air X Aristotle thought that the Elements were in a tenfold proportion to one another but later men have found them near an hundred-fold That is that of one drop of earth is made by rarifaction ten drops of water and of one of water ten of air The truth of the latter assertion is easie to be demonstrated thus Let one take a bladder of an oxe or an hog and having cleansed it anoint it with oile to stop the pores that the air may not get out To the neck of this but having first crushed out all the air let him tie the neck of some little glasse with about an hundreth part of the water which the bladder might contein Let this instrument be set in the hot sun or in a very hot stove where the water is by the heat turned into air it will appear that the bladder will be full But bring the same bladder swelled with air into the cold you shall see it the vapour turning again into water fall again Note The same hundreth proportion or near upon is also observed among colours for one drop of ink or red will colour an hundred drops of water not on the contrary and that because blacknesse represents the earth in density whitenesse the heaven in rarity But this very proportion varies because the air is in it selfe somtimes thicker and grosser somtimes more rare and thin XI The matter of all the elements as it is made up of Atomes so it is turned again into Atomes by so much the more subtlely as it is the more subtle in its masse For example the earth and every dry and hard thing is brought into a dust almost indivisible which may be sifted through a sieve but cannot penetrate The water may both be strained and penetrate For example through vessels of earth and wood yea and of lead as chap. 4. aphorisme 13. We have set down an example Air and fire penetrate also through thicker bodies as heat through furnaces XII The elements are the four greatest bodies of the world of which others are generated That the lesser bodies of the world which are infinite in number and in forms are really compounded of the elements resolution shewes For when they are corrupted they return into the elements And sense teacheth For all things have some grossenesse from the earth some liquour from the water some spirituosity from the air some heat from heaven and because all things that live are nourished by these they are thence called Elementa quasi Alimenta as if you should say nourishment as in Bohemian ziwel or ziwent XIII The Elementary matter occupies a place in the world according to its degree of density and rarity For the earth resteth at the bottome the water swims upon that the air fleets above the water and lastly the skie is in the highest place you shall see the like spectacle if you pour clay water wine especially sublimated and oile into a glasse for every one of these will occupie a place accotding to its nature XIV Therefore the Elements make the four visible regions or sphears of the world For the earth is a globe which the water naturally encompasseth round the air it the skie the air after the same manner as in an egge the yelk is encompassed with the white and that with the skin and shell XV Of the Elements there are two extreams the skie and earth as many 〈◊〉 air and water They are called extream aad mean both in regard of their sites and of their accidents For the skie is in the highest place most thin and hot the earth in the lowest most thick and cold Skie the first moveable earth the first resting The air and water as they partake of the extreams so of their accidents being somtimes either lesse thick or thin moving or still hot or cold XVI But because the Elements were prepared not for an idle spectacle but for strong operation upon one another the Creatour did somewhat change that order and commanded two sorts of water to be made and two sorts of fire XVII For part of the water is placed above the highest part of the skie and on the contrary part of the fire is taken from the skie and shut up into the bowels of the earth Both these may seem paradoxes and therefore need demonstration And as touching the waters it is manifest by the testimony of Moses That God made the second day the Expansum of the heaven which might divide betwixt the waters which are under the Expansum the waters above the Expansum Gen. 1. 6 7 8. What can be more clear now whereas
lime Lastly great fires are nourished with water We see also that there is sometime hot sometime cold water not onely in rivers but also breaking out of fountains according as it is affected yet it may not be dissembled in the mean time that air is more prone to heat by reason of its rarity water to coldnesse by reason of its thicknesse XXVII The water at first covered the earth round about but on the third day of the creation it was gathered into certain channels which are called Seas Lakes Pooles Rivers c. That this was done at the command of of God Moses testifies in these words Let the waters be gathered together into one place that the dry land may appear Gen. 1. v. 9. but David relating the processe of the creation describes the manner also Ps. 1â—4 v 6 7 8 9. That thunders were raised by which the Mountains ascended the valleys descended but the waters were carried steep down into their channels and that in this sort a bound was set them that they might not return to cover the earth Whence it is very likely that that discovery of the surface of the earth was made by an earthquake but that the earthquake was produced by the fire sunk into the earth which giving battle to the cold there conglobated shook the earth and either caused it to swell variously or rent it asunder Whence those risings aâ—â— fallings in the surface of the earth that is mountains and valleys were made but within caves and many hollow places This done the waters of their own accord betook themselves from those swelling eminencies to thc low and hollow places This pious conjecture will stand so long as no more probable sense can be given of this Scripture And what need many words common sense testifies that mountains are certainly elevated valleys and plains depressed therefore of necessity that was sometime so ordered but not in the first foundation of the earth the second day for then the grosser parts of the matter flowing about poised themselves equally about the center therefore it was about the third day when the face of the earth appeared and the waters flowed into their channels But besides perhaps God doth therefore permit earthquakes yet to be sometimes and by them mountatains and valleys and rivers to be changed that we may not be without a pattern how it was done at the first XXVIII The water then is divided into Seas Lakes Rivers and Fountains XXIX The sea is an universall receptacle oâ—â—â—aters into which all the rivers of the earth unburthen themselves Which uery thing is an argument that the sea is lower then the earth for rivers run down not up again XXX The sea is one in it self because it insinuates it self into the Continent here and there as it were with strong arms it hath gotten severall names in severall places That great Sea encompassing the earth is called the Ocean those armes dividing the Continent Bayes or Gulfs For all those gulfes are joyned to the Ocean except the Caspian or Hyrcanian Sea in Asia yet that is thought to have channells within the earth whereby it joyned to the Ocean XXXI The Sea is cf unequall depth commonly srom an hundred to a thousand paces yet in some places they say that the bottome cannot be found Hence the sea is called an Abysse It is probable that the superficies of the earth covered with the water is as unequal as this of ours standing out of the water namely that in some places are most spacious plaines in other places valleys and depths and in other places mountains and hils which if they stand above the water are called Islands but if they be hidden under the water shelves XXXII The water of the Ocean faileth not because huge rivers and showres continually flow into it neither doth it cverflow becruse it doth always evaporrte upwards in so many parts of it Of the earth XXXIII The earth is the most dense bedy of the world as it were the dregs and setling of the whole matter And therefore gross opacous cold heavy XXXIV It hangeth in the middle of the universe encompassed with air on every-side For being that it is on every side encompassed with the heaven and is forced by the heat thereof on every side it hath not whither to go or where to rest but in the aequilibrium of the universe XXXV The earth is every way round For the forme which at the first it received from the light of heaven wheeling about it it yet retaineth except that in some places it is elevated into mountains and hils by the thunder which was sent into its bowels the third day in other places again it is pressed down into valleys and plains for the running down of the rivers but that doth not notably hinder the globosity thereof XXXVI The better part of the superficies of the earth is yet covered with water the lesser part stands out of the water where it is called dry land or continent or if it be a small portion an Island There are seven Continents of the earth Europe Asia Africa America Peruviana America Mexicana Magellanica or Terra Australis and Terra Borealis but there are Islands innumerable XXXVII The earth is in its outward face in some places plain in others mountainous but within in some places solid in others hollow That appears in Mountains and Mines of metal where is to be seen here stones or clay very close compact there dens and most deep caves and endlesse passages which must needs be thought to have been the work of the thunder sent into the earth the third day of the creation which penetrating and piercing its bowels so tore them Now there are in the earth not only spacious caves and holes but an infinite number of straighter veins and as it were pores which is plain enough by experience XXXVIII The cavities of the earth are full of water air fire For being that there are cavernes passages and pores they must needs be filled and that with a thin matter Of air no man will doubt But that there are waters in the cavernes under ground appeares in the mines of mettall and is proved by the testimony of the Scripture which in the history of the deluge saith that all the fountains of the great deep were broken up Gen. 7. v. 11. Lastly that there is fire under the earth we have already seen Aphorism 16. which it is credible is the relicks of the lightning raised within the bowels of the earth the third day of the Creation Psalm 1â—4 v. 7. left there for the working of minerals but nourished with sulphureous and bituminous matter spread through the bowels of the earth CHAP. VII Of Vapours IF the Light of Heaven had wrought nothing else upon the matter but melt it together into the formes of the Elements as it was variously rarified or densified the world had remained void of other living creatures But it ceaseth not passing through the
us by forcing compressing rarifying or densifying that may be shewn to children by ocular experiments for if you drive the air with a fan doth it not give a blast if you presse it when it is drawn into the bellows doth it not breath through the pipe if you lay an apple or an egge into the fire doth not the rarified humour break forth with a blast but this last will be better seen in a bowle of brasse which hath but one hole put to the fire especially if you drop in some drops of water For the air shut in with the water when they feel the heat will presently evaporate and thrust themselves out with a violent blast Which may be also seen if you put a burning wax candle into a pot well stopped having a small hole left at the side c. The fourth way is by condensation of air if for example you lay the foresaid bowle of brasse very hot upon ice and force the thin air included to be condensed again with cold you shall perceive it to draw it again from without to fill up the hollownesse of the bowle Therefore so many ways winds are made under heaven either because the air is rarified with the heat of the Sun and spreads it self or because it contracts it self with being cold and attracts from elsewhere to fill up the spaces or because a cloud scattered or falling downward or else blasts somewhere breaking out of the earth compresse the air and make it diffuse or lastly because one part of the air being moved drives others before it for here you must remember what was said before 1 that a drop of water turned into air requires an hundred times more space 2 that the air is a very liquid and moveable element and therefore being but lightly pushed gives back a long way but yet it is plain that all those motions of the air take their first rise from vapours Now because the world is a great globe it affordeth great store of blasts also both the heat of the sun above and the parching of the fire under ground begetting various vapours Hence it is understood why after a great fire there arises a wind presently even in the still air namely because much solid matter wood and stone c. is resolved into vapours and the air round about is attenuated by the heat of the fire that it must of necessity spread it self and seek a larger room XIII Winds in some countreys are certain comming at a certain time of the year and from a certain coast others are free comming from any place Note they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much to say as annuall which are caused either by the mountainousnesse of the tract neer adjoyning wherein the snows are then dissolved or to be sure some other causes by reason of which vapours are then progenerated there in great abundance But you must note that those etesian winds are for the most part weak and gentle and yield to the free winds Note 2 There is also another kind of set wind common to the whole world namely a perpetuall fluxe of the whole air from the east to the west For that there is such a wind 1 they that sail about the aequator testifie 2 in the seas of Europe when a particular wind ceaseth they say also that a certain gentle gale is perceived from the east 3 and therefore Marriners are constantly of opinion that the navigation from east to west is speediliest performed 4 lastly with us in a clear and still skie the highest clouds are seene for the most part to be carried from East to West therefore wee need not doubt of this generall wind if so be any one will call it a wind For it proceeds not from exhalations but from the heaven which by its wheeling round carries the air perpetually about swiftly above here nigh the earth where the clouds are almost insensibly yet under the aequator as being in a greater Circle very notably Whence this Probleme may be profitably noted why the East wind dries but the West moistens namely because that being carried along with the air attenuates it the more but this striving against the air condenseth it XIV A gentle wind is called aura a gale a vehement wind overthrowing all it meets with procella a tempest if winded into it self turbo a whirlewind It is plain that sundry vvinds may arise in sundry places together according as matter of exhalations is afforded here and there and occasion to turn it self hither or thither Therefore if they flovv both one vvay the wind doubled is the stronger if sideways or obliquely the stronger carries away the weaker with it and there is a change of the wind which we see done often yea daily but when they come opposite to one another and fall one against another they make a storme or tempest vvhich is a fight of the vvinds till the strongest overcome and is carried vvith a horrible violence bearing dovvn all before it But contrary vvinds of aequall strength make a vvhirlvvind vvhen neither vvill give sidevvay but both vvhirl upvvards vvith a violent gyration Of the sea-tide XV The sea-tide is the daily fluxe of the sea to the shore and refluxe back again The sea hath its fluxes lesse unconstant then the air for it flows onely to the shores and back again the same vvay and tvvice a a day it flowes up and twice it ebbs again The end thereof vvithout doubt is to keepe the vvaters of the Sea from putrefying by that continuall motion But the efficient cause thereof heretofore accounted amongst the secrets of nature comes novv to be searched out of the truest grounds of naturall Philosophy and more accurate observations XVI The cause of the sea-tide are vapours within wherewith the sea swelling diffuseth it self and falling settles down again For this tide is like to the boiling of vvater seething at the fire vvhich is nothing but the stirring of the vapours raised in the vvaters by the force of the heat For it is impossible that the vvater should not be resolved into vapours by the heat impossible that the vapours should not seek a passage upvvards to their connaturals yet impossible that they should have an easie passage out of the vvater being that the superficies of the vvater yea the vvhole masse thereof being a diffused liquor like liquid glasse hath fewer pores than the earth or wood or a stone therefore it is impossible that the water should not swel rise up dash it self against the sides of the kettle and at length break in a thousand openings and give the heat dancing evapourating a passage out by reason of the vapour raised multiplied vvithin and striving upvvard all vvhich vve see in a boiling pot â—n the same manner the sea svvels by reason of the vapour that is multiplyed in the bottome of its gulfes and lifts up it self into a tumour of necessity spreads it self to the
some modern Divines interpret it of the waters of the clouds that is too cold They say that Jer. 10. 13. The rain waters are signified by the name of the water in heaven and therefore here also But I answer 1 That the waters in heaven are one thing and the waters above heaven another Rain might be called water in heaven because the air was by the Hebrews called the first heaven but it cannot be called the waters above heaven as these of which Moses speaks 2 That the waters of the clouds are not waters in act but vapours but Moses speaks of waters For he sayes expresly that in the first seven dayes there was no rain cap. 2. ver 5. but he sayes that those waters above the Expansum were presently made the second day therefore they are some thing else then rain water 3 He sayes that the waters were seperated from the waters but the waters of the clouds are not separated from the waters of the sea and of rivers For they are perpetually mingled vapours ascending rain descending 4 He sayes that the Expansum was in the middest betwixt the waters and the waters but how can that be said of the clouds which are below the Expansum and reach not to the thousandth part of its altitude Lastly Psalm 148 placeth the waters above the heaven next of all to the Heaven of Heavens v. 4. but reckons up clouds and rain afterwards among the creatures of the earth ver 8. what need we any other interpretation Reason perswades the same thing most strongly For setting down the principles of the world in that order wherein we see them set down by Moses it was necessary that the matter being scattered by the light rolling about should flie hither and thither and coagulate it selfe at the terms of the world on both fides that in the middle where the light went and goes yet there should be pure skie but that on both sides above and below the mathardning it self should grow thick We see it done here below why not above also especially God himself intimating it Let it be so because naturally it cannot be otherwise But that there is fire included in the earth 1 the eructations of fire in Aetra Vesuvius Hecla c. do shew 2 the springs of hot waters every where 3 the progeneration of metals even in cold countreys and other things which can come from nothing else but from fire which shall be looked into in that which follows 4 lastly there is a testimony extant in the book of Job chap. 28. v. 5. Bread commeth out of the earth and under it is turned up as it were fire Let the Reader see Thomas Lydiats disquisition concerning the originall of Fountains and there he shall see it disputed at large and very soundly XVIII The waters above the heaven are there placed for ends known to God but the use of fire under ground is well enough known to us also Yet we may say something of these waters by conjecture As namely that it was meet that there should be visible termes of the visible World and that the heat of the frame ever rolling had need of cooling on the other side also and the like But that of the fire under ground mountains and valleys and caves of the earth are produced and also stones metals and juyces generated and many other things we shall see in that which follows for without heat there is no generation because there is no motion Of the Skie in specie XIX The Skie is the highest Region of the most vast world the dwelling place of the stars XX The Skie is the most liquid part of the whole world and therefore transparent and most moveable For by the motion and heat of the Sun always present it is perpetually attenuated to an exceeding subtlety XXI The whole skie is moved about because that burning and ever flying light of the stars hurries it about with it That appears 1 by reason for if the starres were moved in the heaven immoveable after that manner that birds are carried in the air and fishes in the water that penetration of the heaven would not be without violence neither could it be performed with so great celerity nor with so aequable a course by reason of the resistance Therefore the starres are carried in heaven in all respects as clouds in the air that is with their charriot 2 by sense for we see that our fire carries away with it the matter which it hath caught and attenuated namely vapours smoaks flames why not the heavenly fire also which comets also shew to the eye of which we shall see more chap. 8. 3. The same is to be gathered out of Moses words accurately considered Gen. 1. v. 14. 17. Of the air XXII The air is the lowest Region of the Expansum the abode of the clouds and birds In Scripture it is signified by the name of the first heaven Yet it penetrates water and earth to fill up their cavities because there is no vacuum XXIII The air is of a middle nature betwixt the heaven and the water in respect of site and qualities Yet it is thicker where it joyns to the earth and water and thinner towards heaven Therefore in the highest tops of some mountains neither men can live nor trees grow because of the thinnesse of the air by reason of which it is neither sufficient for the breathing of living creatures nor for the growth of plants XXIV The air neer the earth in summer is hot by the vehement repercussion of the Suns verticall beams in winter by reason of the obliquity and obtuse reflexion of the beams it cannot be heated above it is always cold yet most in summer when it is pend in on both sides with the heat of the heaven and of the earth Of the water XXV Water is thickned air Washing and and moistning the earth the abode of fishes XXVI Water of its own nature is onely moist and fluid to the rest of the qualities indifferent Obs. 1. The fluidity of the water is such that if you give it never so little declivity it runs But the humidity is unequall according to the degree of rarity and density For a ship sinks not so deep in the sea as in a river because the sea water is thicker and drier Obs. 2 They adde commonly that water is naturally cold by a twofold argument 1 because it cooleth 2 because it extinguisheth fire but I answer it cools not by its coolnesse but by its crudity But it quencheth fire after the same manner as hot water and wine do though they be hot not because they are contrary to fire but because fire is nourished with the thinner parts of the wood but if abundance of water be cast on or any fluid thing even oyl the pores are stopped and the fire is quenched Otherwise fires are made of Bitumen which is not a porous matter that burn in the very water which we see done also in
side neither doth it make any thing against this that the vvater of the sea boiling is not so hot as the water of a boiling pot For here the vast quantity doth not admit of so great heat over such deep gulfes For the water of a kettle heats at the bottome bu the superficies begin to swell and turn about before they heat XVII Vapours within the sea are chiefly generated by by the fire under ground They referre it commonly to the caelestiall fire the Sun and the Moon But that is likely to be as true as that we see a pot of water to boile set in the sun though never so hot For who ever saw that the Sun may lick the superficies of the water and so consume it by little and little and turn it into vapour but nothing can make it boil at the bottome but fire put under it Therefore the cause of the vapours within the sea must of necessity be placed underneath namely that fire under ground which the whole nature of inferiour things demonstrate to be shut up there XVIII The vapours and tides of the sea are provoked by the heat of heaven the Sun A labouring man or a traveller sweats easily enough by his inward heat stirred up by the motion of his body but a great deal more easily in the heat of Summer then in Winter and all of us sooner in a bath then else-where the outward heat provoking the inward In like manner the sea vapours and boiles vvithin but yet after the harmony of the superiour fire which is from the stars Which harmony is seen also in yielding us vvater from the clouds and fountains For in rainy vveather fountains flow more abundantly in dry vveather they dry something both which God intimated Gen. 7. v. 11. and Deut. 28. v. 23. Now the cause is the harmony of fire to fire of the caelestiall to the subterraneous c. as it shall elsewhere appear XIX The Sea flowes twice a day according as the Sun comes and goes For the Sun ascending to the Meridian attracts the vapours of the sea and causes the waters to be elevated and diffused descending to the West it suffers them to fall again Now that the waters swell again at the Sun setting and fall as he hastens to the East the cause is the same which in boyling pots where the hot water is seen to boile and to be elevated not only in that part which is toward the fire but also on the contrary but to fall again on the sides both wayes So the Sea is a caldron which the Sun the worlds fire encompassing makes to swell up on both the opposite parts but to fall in the intermediate parts so that this sea-tide following the Sun goes circularly after a perpetuall law XX The fluxe and refluxe of the sea is varied according to the motion of the Sun and Moon and the site of places For 1 in Winter it is almost insensible the Sun but weakly raising the subterrane vapours 2 When the Moon is in conjunction or opposition to the Sun the seas swell extraordinarily the force of both luminaries being joyned together to affect the inferiour things either joyntly or else oppositely Also the Moon encreasing the flowings are something retarded decreasing they are anticipated which gave occasion to the ancients to think that it was caused by the Moon alone 3 Those sea fluxes and refluxes vary also according to the divers turnings and windings of Countries and Promontories and the shorter or longer coherence of inlets with the Ocean which causeth them to be perceived in some places sooner in others later But enough of the sea tide the earthquake followes XXI An earthquake is the shaking of the superficies of the earth in any countrey arising from subterrane exhalations gathered together in great abundance and seeking a passage out Therefore it ceaseth not till the said exhalations are either scattered through the cavities of the earth or else break forth XXII Earthquakes are sometimes so horrible that they subvert Cities Mountaines Islands with an hideous bellowing howling and crashing Which formidable effects cause us to suspect that those vapours are then mixt like to those by which thunders are caused in a cloud and that not simply by the blast of the exhalations but by their burning so that they are a kinde of subterrane lightnings yet I thought good to make mention of it here together CHAP. VIII Of concrete substances namely Stars Meteors and Minerals I A Concrete thing is a vapour coagulated endued with some form For example soot clouds snow c. Note that this name of concrete and concreture is new yet fit to expresse this degree of creatures which confers nothing but coagulation and figure II The primary cause of concretion of vapours is cold which wheresoever it findeth a vapour condenseth and coagulateth it That appears in Alembicks where the vapour raised by heat and carried into the highest region of it where it is cold resolves it selfe again into water and to that end Distillours now and then wash the uppermost cap of the Alembick with cold water and make the pipes through which the concrete liquour distils to passe through a vessell of water Yet heat helps the concretion of things consuming the thinner part of the concrete and compelling the rest to harden which we see done in the generation of metals III Some concretes are Aethereall others aereall others watery others earthly Namely because some are made in the skie as stars others in the air as clouds c. others in water as a bubble c. others in the earth as stones c. every one of which come to be considered apart IV Aethereal concretes are stars and comets V Stars are fiery globes full of light and heat with which the skie glitters on every side Both the ornament of the world required this that hanging lamps should not be wanting in so lofty a palace as also the necessity of the inferiour world concerning which is the following Aphorisme Now we reckon stars in the rank of concretes because it is certain that they are made of matter and light Stars were produced in so great number upon very great necessity Namely 1 To heat the earth with a various temperature 2 To make the various harmony of times 3 To inspire a various form into the creatures For so great variety could not be induced into the lower world without such variety in coelestiall things VII God placed the greatest number of stars in the highest heaven round about that they might irradiate the earth on every side and carry about their sphear with a rapid motion of heat On which starry sphear take these following Aphorismes 1 That the motion of this sphear is finished in the space of twenty four hours 2 And because that motion is circular it is said to be made upon two hinges or immoveable points in Greek poles of vvhich the one is called the Northern or Artick pole the other the
a septenary gradation For we have understood that whatsoever there is besides God it is either an Element or a Vapour or a Concrete or a Plant or an Anâ—â—all or a Man or an Angell and that the whole multitude of creatures is ranked into these seven Classes or great Tribes In every of which there is some eminent virtue flowing from the essence of the Creatour yet every latter including the former For In Elements Being is eminent Vapours Motion Concretes Figure or Quality Plants Life Living creatures Sense Men Reason Angels Understanding See the house which Wisdome hath built her having hewn out her seven pillars Prov. 9. 1. See the seven Stairs which the King of Heaven hath placed in the entry of his inner house Ezek. 40. 22. The six first degrees are of visible creatures the seventh of invisible Angels After the same manner as there were nine dayes wherein God wrought and rested the seventh six Planets in heaven of inferiour light the seventh of extraordinary brightnesse the Sun six baser metals on earth The seventh exceeding all in perfection gold c. And as Salomons Throne had six inferiour steps to every of which there were six inferiour Leoncels adjoyned after all in the seventh place stood the Throne and by it two Lions 1 King 10. 19 20. So the King of eternity when he built him a visible throne of glory erected six visible degrees of corporeous creatures to every of which he added their Leoncels that is their virtues and their powers and last of all about the throne on high he placed the strongest of the creatures the Angels mighty in power Psal. 103. 19 20. But now what mean the seven planets in heaven what mean the seven continents on earth the seven kinds of meteors seven kinds of metalls seven kinds of stones c the seven combinations of tangible qualities the seven differences of taste the seven vitall members in man the seven tones in musick and other things which we meet with throughout all nature yea and in the Scripture the number of seven is every where very much celebrated and sacred For what do the seven dayes of the week point at what are the seven weeks betwixt the Passeover and Pentecost what the seventh year of rest what the seven times seventh of Jubilee what do all these portend I say but that it is the expresse Image of that God whose seven eyes passe through the whole earth Zach. 4. 10. and whose seven spirits are before his Throne Apoc. 1. 4. yea who doth himselfe make a mysticall eighth with every degree of his creatures For in him all things live aud move and have their being which live and move and have a being Acts 17. 28. and he worketh all in all 1 Cor. 12. 6. and all these are as it were him himselfe Eccles. 43. 27. and yet none of them is he himselfe Job 12. 9. 10. but because all these have some effigies of the divine essence and operate that which they operate by virtue thereof hence it is that he being above all without all and beneath all is the true mysticall eighth of all Of whom that Syracides may conclude our meditation though we say much we shall not yet attain thereto The sum of the doctrine is that he is all For what ability have we to praise him For he is greater then all his works The Lord is terrible and very great marvellous is his power Extol the Lord in praise as much as you can For yet he wil be greater then all praise Eecl 43. 30. c. Therefore let every spirit praise the Lord Hallelujah Psal. 150. And thou my soul praise the Lord Psal. 103. 1. Holy holy holy Lord of Hosts Heaven and earth are full of his glory Isai. 6. 3 Hallelujah A Short APPENDIX TO PHYSICKS Touching the Diseases of the Body Mind and Soul and their generall Remedies I. A Disease is the corruption of an Entity in some part thereof and a disposition of it to totall perishing that is death Therefore both the Body Mind and Soul hath its diseases II The diseases of the body are various scarce to be numbred and oft-times mâ—â—t A disease added to a disease is called a ymptome of a disease III A disease of the body is either by solution of that which is continued or by distemper of humours IV Solution of that which is continued is either by a rupture or a wound A rupture is prevented by bewaring falls and violent motion A wound is avoided by shunning of those things which can cleave cut prick rent tear or bruise or hurt anyway and both are to be cured by the Chirurgion N. W. The cure of a Wound is desperate if any vitall member be hurt as the heart the brain the liver the entrals c. For then the vitall actions are hindred and soon after cease 2 If any member be quite lost it cannot be set on again because the spirit hath not wherewithall to passe into the part that is severed V The distempers of the humours and the diseases that come from thence always proceed from some of these 6 causes namely either from 1 Crudity 2 Inflation 3 Distillation 4 Obstruction 5 Putrefaction 6 Inflammation VI Crudity in the body is nutriment not sufficiently concocted namely either Chyle or bloud which comes I from the quality of meat and drink when they are taken too raw flegmatick unwholesome which the concoctive faculty cannot well subdue 2 from the quantity when more meat and drink is put in then it is able to alter and assimilate unto the body For hence undigested and not assimilated humours burthen the body like strangers and not pertaining thereunto 3 For want of exercise when the naturall heat is not stirred up nor strengthened to perform its office lustily in the concoction of meats From such like crudities diverse inconveniences follow For 1 if the crudity be in the stomack it causes loathing of food for so long as the first food is not digested there can be no appetite to any other Again children have an appetite to eat earth chalk coales c. according as the crudities are turned into the likenesse of any matter For like desireth like 2 If there be a viscous crudity adhering in the ventricle or in the guts being warmed it takes spirit and is turned into wormes which gnawing the bowels stir up evill vapours by their motion whence also come phartasies very hurtfull to the head Lastly ctudity under the skin in the bloud and flesh begets palenesse and when it is collected and putrified scabs ulcers c. Crudity is prevented by a temperate diet as to Food Sleep and daily exercises and cured 1 by violent expurgation 2 by strong exercises 3 by the use of tart meats and drinks 4 by comforting the stomack with such things as heat both within and without VII Inflation is much and grosse vapour exhaling from the crudities that are gathered together and stretching the members And