me Etiamsi anima adhuc in me est because my Soule is yet within me And it was said of Eutichus which being a sleepe at S. Pauls Sermon fell downe as dead Anima eius est in ipso his soule is yet in him that is there is yet breath in his body that he may be reuiued againe Also sometime Anima is taken for nothing so said the Prophet We haue conceiued and beene in trauaile et peperimus Spiritum and we haue brought forth a Soule Finally the Spirit is taken for the regenerated soule so saith the Apostle Pneuma lusteth against the flesh And S. Augustine in diuers places calleth the soule by no better name then Flatus which signifieth no more then a breath or blast Deus fecit saith hee omnem flatum God made euery blast meaning euery soule And it is written God breathed into Adam the breath of life Therefore these two words being thus confounded in the Scripture how can you make them appeare to be two distinct essences Theophrast All that you haue alleadged is nothing at all against the distinction of the essences of soule and spirit albeit the one sometime hath the name of the other For admit that the soule sometime signifieth life and spirit because it is the principall spirit that giueth life and is also immortall yet doth it not therefore follow that the Aethereall spirit which is transitorie ioyned therewith as a bond to keepe it in the body is of the same essence And where to serue your purpose you english the word anima to signifie spirit or breath and againe spirit to signifie soule as in these places Anima eius est in ipso there is yet breath in his body and peperimus spiritum we haue brought forth a soule you deale not faithfully in translating calling that spirit which is soule and that soule which signifieth spirit It cannot be denied but that so long as the soule is in the body there remaineth also that breathing spirit with it and no longer then breath tarrieth will the soule abide in the Heart and Braine not because they are all of one essence but because the spirit is a meane to conioyne the soule and body together for a time according to the saying of the Psalmist Thou takest away their spirit or breath and they die This was the instrumentall spirit which God vsed in the conioyning of the reasonable and immortall soule with Adams body when hee is said by Moses to breath it into him And as for the place in the Galathians The spirit lusteth against the flesh no man doubteth but that it is spoken of the regenerate soule which is a more excellent essence then that by which man breatheth What absurdity I pray you can follow if it be granted that the soule and spirit are two distinct essences none in my iudgement but being denied many Atheisticall and absurd conclusions may be made against the immortality of the soule Seeing therefore the word of God putteth difference in the denominations of either I see no reason but that also the difference in essence may well stand It is not denied but that the soule of man hath diuers denominations For sometime it is called anima because it giueth life as is already shewed to the body by a naturall vnion For the soule is more excellent then the spirit being alwaies one and like it selfe It is sometime called Animus Apo tou anemou that is to say of the winde or spirit because the most swift cogitation thereof is like in speedy motion to the winde reaching in a moment from Earth to Heauen and sometime it is called Mens of Mene that is to say of the Moone because mans minde is changed by course of time as is the Moone through his naturall imperfection Philadelph Shew me I pray you the difference which is betweene the soule and spirit of man concerning substance and quality Theophrast The Soule of man is an immortall heate most subtill mouing by it selfe and the cause of the bodies motion It is capable of Science aspiring to a way like to it selfe and to a substance of her owne affinitie and leauing the terrestrials it seeketh to attaine that which is highest of all partaking of the Heauenly Diuinity often contemplating the super-celestiall place and standeth alone the moderatour of all things To conclude the soule of man is a simple incorporate and immortall substance according to Galens opinion But because Hipocrates confesseth that he can finde no certaine opinion vpon which hee may build concerning the substance of the Soule Melius est de occultis dubitare quam de incertis litigare It is better to doubt concerning hidden things then to contend about things vncertaine Philadelph I will not desire to be wise beyond sobriety but will keepe my selfe within the limits of modestie yet if it may stand with modest sobriety let me entreate you to say somewhat concerning the substance quality of Spirit Theophrast Spirit naturall is an Aethereall substance differing from the materiall body and humors thereof Hipocrates calleth the same a stirring spirit not for the thinnesse and subtilty of the substance but because the same hath a great force and passage as hath the winde In regard that this spirit stirreth vp such motions it seemeth to haue affinity with the body and in respect it cannot be seene it may be thought to come neere to an incorporable substance whereby it may be denied to be a meane betweene both to partake of either Philadelph Thus then we must conclude that man consisteth in the number of Three that is to say of Body Soule and Spirit that the Spirit is as it were the chariot of the soule the heate of this soule is celestiall and diuine Theophrast It is true I so hold and determine till I can be better enformed and I wish you not to make any doubt of this distinction albeit as you haue before alleadged that by some soule and spirit are confounded made as one and forget not this excellent sentence of Isiodore Mens dum corpus viuificat anima est dum vult animus est dum spirat spiritus est dum recolit memoria est dum rectum iudicat ratio est dum aliquid sentit sensus est That is the mentall spirit when it quickneth the body then it is the soule when it willeth then it is the mind when it recordeth it is memory when it iudgeth right then it is reason when it doth breath then it is spirit when it feeleth by any of the fiue wits then it is common sense Philadelph Let me yet a little further trouble you in recalling you to the place of Salomon where it is said thus As the beast dieth so also man dieth Eccle. 3.9 for they haue all one breath or spirit and there is no excellencie of the man aboue the beast for all is vanity who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downward to
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
they appeare in them than in vegetable things For the vegetables whereon the beasts doe feede being more crude are concocted in them and are turned into their substance whereby they are made more perfect and of greater efficacie In vegetables there are onely the vegetatiues but in beasts there is not onely the vegetating facultie but also the sensitiue and are therefore of a more noble and better nature The Sulphur appeareth in them by their grease tallowe and by their vnctuous oylely marrow and fatnesse apt to burne their Salts are represented by their bones and more solide parts euen as their Mercuries doe appeare in their bloud and in the other humours and vaparous substances all which singular parts are not therefore called Mercurie Sulphur and Salt without the coniunction of the three beginnings together but in Mercurials Mercurie in Sulphurus Sulphur in the Saltish Salt hath the greatest command Out of the which three beginnings of minerals vegetables and animals diuers oyles liquors and Salts apt for mans vse both to nourish and also to heale and cure may by Chymicall Art be extracted Philadelph For as much as Salt Sulphur and Mercurie are the essences and beginnings of all things I would gladly heare after what manner man is compounded of them who as he is the most excellent creature vnder the cope of Heauen so me seemeth his composition should be far more excellent than that of others Theophrast In man as in a little world are contained these three beginnings after as different and manifold manner as they are in the great world but more spirituous far better For man is called a compendium of the greater world And therefore Gregory Nazianzene in the beginning of his booke concerning the making of man saith God therefore made man after all other things that he might expresse in him as in a small table all that he had made at large For as the vniuersall frame of this world is deuided into three parts into Intellectuall Elementarie and Caelestiall the meane betweene which is the Caelestiall which doth conioyne the other two not onely most different but also cleane contrary that is to say that supreame intellectuall wholy formall and spirituall and the Elementarie which is materiall and corporate so in man the like triple world is to be considered as lt is distributed into the parts notwithstanding most strictly knit together and vnited that is to say the Head the Breast and Belly which is inferiour to the other two comprehendeth those parts which are appointed for generation and nourishment correspondent to the lower Elementarie world The middle part which is the breast where the heart is seated the fountaine of the bodies motion of life and of heate resemble that celestiall middle world which is the beginning of life of heate and of all motion wherein the sonne hath the preheminence as the hart in the breast But the highest supreame part which is the head wherein is the braine containeth the originall of vnderstanding and is the seat of treason like vnto the supreame intellectuall world which is the Angelicall world For by this part man is made partaker of the celestiall nature and of vnderstanding of the sensitiue and vegetating Soule and of all the celestiall functions formall and incorruptible whereas otherwise his Elementarie world is altogether grosse materiall and terrestriall Philadelph I haue obserued one thing in your whole discourse hitherto that all the things in Nature are comprehended in the number of three according to that triple proportion wherein God is said to haue made all things in waight Wisedome 7. number and measure which must needes containe a great misterie which I pray you vnfold vnto me Theophrast There is indeede a great misterie in this point to be considered For first the number of three representeth the most holy and Diuine Trinitie in vnitie It is therefore a most holy and potent number and the number of perfection All dimension consisteth in three in Longitude Latitude and Thicknesse All corporall and spirituall bodies consist of three of Beginning Middle and End All measure of time is in the number of three Past Present and to Come All magnitude is contained in three proportions in Line Superficies and Body Harmonie containeth three Symphonies Diapazon Hemiolion Diatessaron There are but three kindes of liuing creatures Vegetatiue Sensitiue and Intellectuall There are three quaternions of the celestiall signes Fixed Moued and Common There are three faculties in man Naturall Vitall and Rationall And man existeth wholy in the number of three namely of Body Soule and Spirit The Soule hath three principall faculties Reason Memorie and Will Therefore it is true which you obserued that GOD in such generall manner hath numbred the whole worke of his hands by the number of three that no one thing can be shewed in vniuersall Nature which hath not this cognizance of the Diuine Trinitie in vnitie CHAP. VI. Philadelph WHereas you said euen now that man consisteth in the number of Three to wit of Body Soule and Spirit it is plaine that Soule and Spirit haue beene alwaies taken for one thing I pray you therefore heare how they are distinguished Theophrast I cannot otherwise distinguish them then they are already distinguished in the holy Scriptures as in this place where the Author of the Epistle to the Hebrewes writeth thus The word of God saith the Apostle is mightie in operation and sharper then any two edged sword and entreth through euen to the deuiding asunder of the Soule and of the Spirit of the ioynts and of the marrow And in another place hee saith I pray God that your whole Spirit Soule and Body that is to say the whole man which consisteth of these three may be kept blamelesse vnto the comming of our Lord Iesus Christ Salomon also in his booke called Ecclesiastes maketh a distinction betweene Soule and Spirit where he saith And the Soule returne vnto God that gaue it But in another place speaking of the Spirit he saith Man and Beast haue all one spirit or breath By which testimonies it appeareth that Soule and Spirit are not one but too distinct essences ioyned together in one body Philadelph Diuines commonly hold that there is no difference betweene Soule and Spirit affirming that the Greeke words Pneuma and Psuchae that is Spirit and Soule doe signifie one thing Theophrast If Pneuma which signifieth but a breath be the Soule then must the Soule of man and beast be all one thing which to thinke were too irreligious and grosse Philadelph If Soule and Spirit be not all one thing in essence how commeth it to passe that in the scriptures they signifie sometime the life of any thing as here Anima mea est in manibus meis my life is in my hands Sometime anima signifieth the whole man so 76. Soules descended with Iacob into Aegypt Sometime for spirit or breath as when Saul said vnto the Amalechite I pray thee come vpon me and slay
the earth This place seemeth to import that the soule of man is mortall as is that of the beast whereas you said before that the soule is a substance immortall which I verely beleeue yet I pray you open vnto me the meaning of Salomons words Theophrast You must know that Salomon in those words speaketh not of the reasonable and vnderstanding Soule which can neuer die but liueth in expectation of the felicity to come which Soule S. Stephen yeeldeth and commendeth into the hands of God which being so is also free from all torment and paine I say he speaketh not of this Spirit but of that Aierie spirit which serueth to ioyne Soule and Body together during this transitorie life Salomon was not ignorant of the difference betweene these two Spirits and therefore he speaketh of two returnes answerable to them both and to their originals namely of the reasonable Soule to God which gaue it and the naturall Spirit which is common to man and beast alike passeth to aire againe but whether of them passe vpward or downward liuing and breathing in like mixture of aire cannot be discerned by the externall and common sense Philadelph This is a most wonderfull misterie that an essence simple incorporate and immortall as is the soule should be knit to a compound bodie and that Nature so farre vnlike should be brought to such conueniencie and familiarity during their continuance together Theophrast It is indeede a wonderfull worke of God that these three body soule and spirit should be so conioyned in vnity that the soule cannot separate it selfe from the body when it list nor keepe backe it selfe when the time is come to goe to the Creator All passages are shut vp when it is commanded to abide and all the parts are set open when it is appointed to depart And being departed out of the body it liueth still not as it did in the corporall and transitorie body which retained it by breath in the ayre and by an equall mobility which is proper vnto it being subtill swift and eternall It seeth heareth and toucheth and vseth the rest of the senses after a more effectuall manner then afore hauing an intelligence and iudgement not imperfect and in part as afore but knowing all things wholy and spiritually Therefore because it is a simple pure and vncompounded essence it cannot die Hereupon Iustine Martir saith the spirit neuer dieth for death can but touch that part which is animated by the spirit but the soule being the originall and fountaine of life cannot die For that which is animated is one thing and the soule animating is another thing Philadelph Doe you not know that in the Scriptures the soules of the wicked are said to die and that there is often mention made of eternall death how can this be seeing the essence of both those spirits as well of the one as of the other is alike immortall Theophrast Albeit in the Scriptures the soules of the reprobate are said to die it is not to be vnderstood as touching the essence and quality of the soule but in regard of the miserie thereof being forsaken of God and cast out of his presence in whom all happy and blessed life consisteth is left to it selfe in desperation and torments of Hell where it liueth still in essence and substance in vnspeakeable miserie and woe which is a continuall liuing death euer dying and yet neuer dead abiding for euer and euer in that second death with the Diuell and his infernall spirits are you not wearie Philadelph of this long discourse We haue sufficiently according to the manner of Philosophers debated of these things and it is now time to take our dinner if therefore you please to keepe me company you shall be very welcome to my house where in the after-noone we may haue further conference Philadelph I thanke you and doe gladly accept of your courteous offer and the rather because I desire to be enformed further in some things which depend vpon that which hath beene already in question THE AFTER-NOONES CONFERENCE CHAP. I. Philadelph ARistotle beside Matter and Forme whereof hath beene already spoken appointeth Heauen as a third principle to be the procreatour of these but forasmuch as there are diuers Heauens I would gladly learne the distinctions of their motions according to their seuerall Orbes I pray you therefore describe them vnto me Theophrast Astronomers and some Diuines doe deuide the naturall Heanens which were made out of the more noble part of that Chaos or first matter into the number of eleuen euery one being placed in their seuerall degrees one aboue another Whereof the first is a fixed and immoueable Heauen created the first day and was then repleate with holy Angels This Heauen is a body most subtill the first foundation of the world and the greatest in quantity This Heauen as saith Peter Lombard is that which Beda and Strabo call Coelum Empyreum that is to say a fierie Heauen not because any thing is there burnt or consumed but because of the fierie light with the which the same is illuminated And S. Ambrose and Basill are of the same opinion also The second Heauen is the first moueable which maketh the daily motion from the East towards the West returning againe into the East in 24. houres regularly that is no swifter at one time then at another without wearinesse or paine And by that motion this Heauen earrieth with it all the inferiour Heauens This motion is made vpon the poles of the world and this Heauen hath in it no starres The third Heauen is also voide of Starres and is carried about with a double motion The first is according to the motion of the first moueable the second is his owne proper motion from the West towards the East vpon his owne proper poles in two hundred yeeres one degree and 28. minutes This Heauen is called Christaline because it is cleare and transparent It is also of some called the waterie Heauen The fourth Heauen is called the Firmament which is adorned with innumerable Starres These haue no motion by the motion of their Heauen This Heauen hath a triple motion The first is from the East toward the West according to the motion of the first moueable vpon the poles of the world and is finished in the space of a naturall day The second motion is contrary to the first and is from the West toward the East according to the succession of the signes at the motion of the third Heauen in 200. yeeres one degree and 28. minutes The third motion is the trembling motion by which the fourth Heauen is moued vpon two small circles whose poles are the heads of Libra and Aries of the fift Sphaere and the Semidiameter of their circles is foure degrees 18. minutes and 43. seconds This motion is called comming and going The fift Heauen is that of Saturne who moueth himselfe in his circle making reuolution once in 30. yeeres The sixt Heauen is the Sphaere