bursts out of the gun and breaks the air So air is very subtile in its parts and wil enter into the very pores of the thing and by reason of its moisture and heat wil make a thing swel and so rarifies it and makes it occupy a greater place Water we say being rare becomes air and air being dense becomes water the form of the one getting uper hand then the form of the other contracts it self and so becomâ— condensate as the other form extends it self and so becomes rare not that it becomes rare but that by the act of the form t is made to occupy a greater place Heat is common to both fire and air but fire is first because 't is more formal and less material for the same portion of the matter takes a greater place hath a more active form and here ergo the matter doth less reagere and the body of the fire may be bigger than the body of the earth but not in proportion so a pottle of fire is more than a pint of earth Calidus is that in which there is more formale than materiale ignis is that which hath most materiale least formale in constant natures hence t is the highest of al other elements and there keeps the highest place Yet I cannot say t is meerly light for the highest heavens are above it ergo lighter than it also t is of a most equal temper and light yet so as not burning but per accidens Neither did Cardane need to think that the heavens should burne up if there was that element of fire for it doth urere and comburere only per accidens as t is condensated for the higest heavens it cannot burn for the parts cannot burn for the parts cannot be seperated because they are congenita Again the highest heavens are most subtile and solid ergo wil not burn but in carbone the fire is apparent for t is condensated and because of its subtility t is not per se seeable but only in materiae crassitie So we see in our fire that when our shins are burnt fire comes unto them for tâ—s not air as some think for why then should we not roast meat in the air And yet the fire coming to our shins is not seeable though feelable ergo much less seeable in its own element yet it wil appear in a glass being held at our shins so in a glass window being gathered together and beames sent down by the sun and in hot countrys where the beams come down perpendicularly they make a great heat Some think these beams are not real but be sent down by the sun and beget lumen in the air but then what becomes of that lumen when the sun goes down but gather the sun beams into a glass and they will burn ergo they are fire again air will not burn ergo it is not it The fire is that where the form doth most extend the matter of all inconstant natures and so is most moist hot dry The air is that which is most and hot here the form is not altogether so active and ergo the matter is not so extended again here the act being less hence t is not so hot as the fire neither is the matter ergo so acted upon and ergo is neither so dry as the fire again t is most moist for the form cannot dry it because of the heat in it and hence t is most diffuse and ergo most moist and most moistning hence t is that air will so replere any thing that there be no vacuum Frigidum is water or earth cold is in both these by reason their forms are not so active and their matter is more abundant and more and this appeares in divers extending of the same matter having divers forms So if the same matter have the form of water it will be cold if of air it will be moist if of fire it will be hot ergo these qualities are from the greater and lesser act of the form These elements are cold because they have more matter or less form So they say the Moon is cold because she takes up vapours and yet not able to take them up to the fire leaves them and they become cold so put luke-warme water to scalding water and it will be more cold because it dulleth the forms act of the scalding water Now in the elements there is one common matter to them all now that one is more subtil and another more dense t is from the forms act upon the matter neither the forms act alone nor the mattes alone but both together cause these qualities which indeed are rather acts than qualities So the fire doth act continually Now as the form doth act inwardly upon the matter so we say t is habitual as it is acted by them both outwardly and so more sensibly so we call it an act So the vegetative foul doth continually vegetate And in these I say there is more matter less form hence the form is clogged with the matter that it cannot act and so t is dull as a beetle against a wool sack Frigidum where there is more matter than form that is the proportion of the matter is greater than the proportion of the forme Hence t is probable that the first matter was equally devided into four elements and that one had at the first as much as an other but afterwards according as the form did extend or contract them so came one to be greater than the other aut contra But here it may be Objected Is the water greater than the earth or was it as great as the earth Yes the water was greater than the earth for quantity so at Noe's flood we read how high it was above the highest hils again we know it overflowed the whole earth though God now for the preservation of his creatures which were to live upon the earth hath devided the waters and hath placed some of them above in the firmament and some of them below on the earth and but for the waters in hollow places in the earth the diameter of the earth would be a great deal less And that the hils are so many cisterns to hold water t is plain because water comes out of hils and the earth is full of water so the river Niger runneth under the earth so the river Aesopus runneth under the mediterrane sea so that though some object that the sea is but in some parts some 2 miles deep yet there are many waters under the earth Frigidum est aqua et terra Water first where there is more matter less form but not in proportion with the earth Hence because of the abundance of their matter these elements are seeable the other elements being hot are not seeable and that with great reason namely that we might more perfectly and more cleerly see the things that move in them which we could not have done so well had they been seeable as in water we
cannot so perfectly see fish Water is most cold and moist by reason of the forms act being more active than the form of earth But how then is it most cold Because though the form act more than the form of earth yet the matter doth so strongly reagere that 't is more sensibly cold because of the greater action and passion even as when a ball or a stone is cast forcibly unto me if I meet it with my hand it doth more sensibly agere than if I take it gent ly in my hand 'T is also moist because it being exceedingly cold is also moist and moisture causeth softness so that softness is a quality arising from moisture and is properly of the air and secondly of the water The earth is most dry because the form of it is so little active cannot extend it ergo to make it fluid and so it makes it dry Fire is more fluid than the earth but not so dry air having heat which doth extend moisture makes it most moist but not dry Again t is cold but not actually as water because the form doth not act so much upon it as the form of water upon water Again hence the earth is most solid and least porous of any of the elements Again the earth is most dark and opake of all the elements the air and water are capable of light and opacitie because the creatures that live in them have a sensible life and should have light and darkness night and day Thus much of the elements simply considered as they are elements now there is not only an apposition of them but a kind of imperfect misture for they cannot give sapor and such other qualities as they have but as they are mista Ergo we shall hear of them again in the meteors as also of the regions of the air and of mare and of other rivers which are meteors Elementarium Elementare est quod ex elementis est Ergo for its matter 't is made immediately of the materiale principium and for the forme of it 't is made proximè ex formis elementorum Obj. But then the forms of things should be composed Answ So they are even as the body is composed of many parts which are composed of many similar parts which contain both matter and form Again Mistio est miscibilium alteratorum unio Ergo 't is mistio that makes a thing unum then must the forms be mista and so composite for that makes the thing unum Now for those that say the forms of things are from the influences I would ask them What it is that unites the matter and form together for in Logick we know there is nothing betwixt the matter and the form Some say that spirit is the vinculum of the soul and body yea but the soul is not the form and again what shall unite them in a stone where there is no such spirit Object 2. Some deny the forms of the elements to be in the mist But if they be not how do they return into the elements again and again 't is granted by all that the qualities are there ergo their forms must be there and the elements are actu in the mist yea and are agents there as we shall hear hereafter in mistione Now the greatest objection I find against this is this say they How can things without life cause things to live There may be a vivens of them because anima vegetiva and sensitiva are nourished by nutriment for spiritus vitalis is the vegetative soul which is nourished by humidum radicale and hath air predominating in it and spirit us animalis is that sensitive soul which is nourished by moisture and heat and hath fire predominating in it and the common people do use to say that these do vanescere in auras and the spiritus animalis is made of the vital spirit and the vital spirit is made of a natural spirit which ariseth from the meat which we eat ergo if these can nourish and keep life they can also cause life If they shall say the vital spirit is not made of the natural then it must be made of nothing and so should be eternal in nature Keckerman saith the elements are corpora incompleta which is most false for they should not exist but in composites but they do in themselves for they are effects I rather chuse this word elementarium than mistum because mistum is but an adjunct to it Elementarium est quod est ex elementis and so the first matter but at the second hand and hence it appears that the elements go into the mistum But the greatest Objection that ever I met with concerning this is that How can things which have not life cause life Yes For life is but an act and a composite act Again life is preserved and maintained by the elements ergo may be caused by them so the animal spirits are made of the vital and the vital of the elements not only as they are acts but also as they are membra for there is no other soul in Plants and Beasts for they are next to the reasonable soul Now if they shall say these spirits vital and animal be not made of the elements but of some other thing I would ask them Of what of the spirits which are in the meat Then the forms of Plants and Beasts must be made of the forms of Herbs and of such things as they feed on if they will say they be made of the influences they are then either accidents which cannot be forms or substances if substances then they should be portions of the matter and forme of the Stars and then the stars should not remain the same thing Mistio they say is alteratorum unio so that in the framing of the forms of things there must be an alteration and another forme distinct from any of these forms from whence it did arise even as in a Chest made of boards I cannot in propriety of speech call them boards but a Chest made of these boards So in the things that are mist I cannot say the elements forms are their forms but t is a mist forme composed of the elements which are incomplete in the mist So that true 't is there is an alteration but a generation also though generation will not serve the turn because there is not a corruption of the elements which make the things neither indeed do generation and corruption go alwayes together for when a chicken is made of an egg there is not a corruption but a perfecting of the egg neither is there acquisitio novae formae but veteris perfectio And the elements are members of the elementaries but a part of fire is not a membrum of fire but part of the matter and form of fire Now here is the chief question How these are in the mist First of all the elements by the mutual action and passion of their matter and forme are holden together
and make one simple thing and now these have one common matter but distinct forms and so are opposite which will ergo fight together and one flie the other except there be something to hold them together hence it appears there must be more things than one in a mist Now contraries will soon destroy one another except they have some stickler as I suppose air comes to earth and makes it clammy then the water comes to temperate earths driness that it cannot overcome the airs moisture then the fire comes to water to maintain airs heat so that there is a discors concordia and a concors discordia and then all the forms must so act as one doth not dominare over another as 't is in things imperfectly mixed which do not ergo long continue so that the forms act must here needs be abated Again the matter is but one ergo it is natures care to keep every little particle of the matter with its form there temperately acting And being so close and so divided hence 't is that they are far beyond the acies of our eyes to see them which is plain in natural things and so in artificial things we see sometimes cloath made of wooll of so many colours which are so finely mingled in the cloath that we can hardly distinguish all the colours And these parts in the mist are so diminute that indeed they come next to penetratio corporum Elementarium est proximè ex elementis For we find that they are resolved into the elements ergo made of them again they are nourished by the elements ergo made of them both for matter and forme Which is thus proved for they are both in mistis and of the matter is not made forme nor of the forme matter again those things which have life their life is maintained by the elements and if it be a good reasoning to say the body is nourished by the elements ergo made of them 't is as good to prove the forme to be made of their forms also again natural vital and animal spirits are the souls of Plants and Beasts and are made of the elements the natural are made in the liver the vital in the heart and the animal in the head and if animal be an univocum genus to homo and brutum it must be all in them and the same in them both for univocum is idemre and ratione Mistio is more than alteratio and yet we cannot call it generatio because there is not corruptio which is veteris formae amissio but both matter and form are turned into the elements and for the matter they have one common matter and they have a camposite form arising from the forms of elements an it still remaineth in the same part of the matter that it was in the simple Now in the mist the forms must subigere which is by action and passion so that there are contraries in every mist and in mists there must not be a proportion of the elements in quantity but in act Consider ergo in every mistion 1. that there be a proportion of the elements according to act 2. that these parts are so imminute and almost indivisible that they cannot be seen though all the parts in the mist are not equally minute for the more formal elements as they are more subtil in themselves so also more minute in the mist And good reason t is that these should be so because these must act and subdue one another so to earth which is the as it were comes to air and there exceding drought and exceeding moisture fight together and the air doth as it were rarifie the earth now these two being contraries will soon destroy one another if there be not a stickler to take up the controversie betwixt them scilicet water as before and to it fire and so these make a knot of good fellows Now these parts thus fastned one upon another according as they hold together such shall be the continuance of the mist And these acts of the forms of these minute parts may be compared to so many pins or nayls which hold things together as in the mist we see that fire cannot get out because t is nailed in by water nor air for t is pinned in by earth Now for that question how the forms become one since it remains in the same matter wherin it was before T is made one by the mutual act and catching hold one part of another and so in them makes one form And according to the qualitys of their acts shall the continuance of the mist be as when we see two men of equal strenght wrastle together they will strugle together a great while before either of them fall so in the elements from this mistion comes temperature as we may see in hot water being but indifferently warme is neither so cold as to cool nor so hot as to burn Temperamentum is the respect or reference of these qualities in the mist for the forms of the elements remaining in the mist and acting there must needs have qualities to proceed from them Yet these acts of the elements in the mist are not in eodem gradu in the mist that they are in the elements for they are restrained one by another neither all mista in that proportion that one should answer another exactly for then there could be but one kind of misture Temperametū est ad pondus vel adjustitiam For that ad pondus there can be no such found in the world for this would never corrupt temperamentum where there is excess of one quality or two of one quality is simple which is calidum where the hot elements exceed the cold or frigidum where the cold elements exceed the hot of two qualities is composite but these 2 qualities must not be contraries for they would destroy one another but they must be more remiss and from the exceeding act not in extremity of these qualities as in pepper ginger c. have the things their denomination Now there cannot be a temperature wherein three do exceed for then the fourth would be destroyed And here we see there are nine temperatures first that ad pondus of which sort indeed as before there is none to be found yet we do imagine it for the better understanding of the rest then that wherin one only quality exceeds and that 's of 4 sorts or that wherein 2 qualities exceed which is of 4 sorts also Now these temperaments have their degrees which though there be infinit of them yet four only observed As in grammer from the letters arise varieties of sillabls and so words so from the temperament in nature arise so many similars for these temperaments are firstly of similars ergo the similars being many have not the same temperature with the whole sor first t is of the fimiliars then of the organical and lastly of the whole Now there is also temperature of one thing in regard of another
method there comes to be contiguity of every thing so that there cannot be vacuum for then the world should not be one and so we should make two worlds and make nothing something And though Gods wisdom Power and other Attributes be and in God yet he would have them appear instar omnium and to be sufficient for all things and so he made them many to shew the variety of this wisdom Now again as they are many in themselves yet they must be but one to shew that the variety of this wisdom is but one in him And they are in one method and so make one world So we say in Logick and 't is sometimes true That the cause and the effect be like and so is God and the world So the world is but one and is round as being the most capacious figure of all now 't is one not in continuity for then it should but have one quantity and so one forme but as before in contiguity as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an heap but an orderly heap and so is but one in method And hence every thing desireth its place and order by the rule of method which commands that naturâ prior must praecedere ergo the outmost things must first be made and ergo they must have more forme than matter that they may ascend and so by order from the highest nature goeth down to the lowest And for those Philosophers which make Nature to be God I doubt it and methinks 't is like their opinion which made the God-head the form of every thing But we must not wrong God but acknowledge the principia to be causes of things and give them their effects for they say in that such qualities such a thing 't is from God But as a man doth write with pen so God hath made a creature which worketh of it self even as the Pen writeth but is governed by God even as the pen by the writer So that natures work is when the two causes do work according to Gods Logicum artificium and Nature is the cause of natural effects and is to be distinguished from God So that here we see the disposition and order of every thing So when I see a Tree bring forth fruit I conclude there is Logick and yet neither tree nor fruit hath reason ergo there is one greater that hath reason which methinks were sufficient to convert any Atheist And from this order of things comes contiguity for there must be no vacuum as before since that would be a breach of method So we see Water and Earth will go up even into the element of Fire for the preservation of the unity of this world And if there should be a vacuum it must needs be something or nothing then in the world or out of the world if out of the world then it were not all things if in the world then a part of the world then as before in ens it should be ens if in the world and not ens then the world must be two And from method 't is that the Load-stone desireth to stand North and South and so doth every thing yea naturally not guided by counsel desire natale solum And when we do transplant trees 't is a monster and against nature and so that one woman should nurse an other womans child And one woman may have three children though she have but two dugs so that she have milk for them And from sympathy it is that the iron goeth to the load-stone for 't is his food ergo his preserving cause and the stone may act through a Table For descensus What is the reason that fire cometh down Common Philosophers ascribe it to plate which belongeth to subjectum but 't is place which is order and belongeth to method and that is the next cause though the final cause be as before ne detur vacuum So when I cast a stone that it flies 't is propria forma the reason why it flies from me is that it doth pati and ergo doth flie his enemy The common Philosophers ascribe it to the air which in very deed doth hinder it as themselves shall confess for cast a stone upward and when it falleth down again what is the reason it moveth faster when 't is near the center than when t is farther off but because when t is near the center there is less resistance of the air than there was above So what is the reason we take force to strike with an Ax and that goes farther than if we set it upon a thing and lay great weight on it because the wood can resist the Ax well enough Now we lift up our hands because all the vital spirits in the legs and other parts of the body come to inable that part which acteth most and the higher it goeth the more forciblly it cometh for that it is more able to resist the air as also there is a double motion natural and violent and it will come down more easily because it is a natural motion not upward so well because t is violent unto it So a thing that hangs down that part moveth most which is farthest from the center for that it suffereth violence So what 's the reason that put salt Beef into the Sea and it will be fresh but put fresh in and it will be salt because t is the nature of salt to constringe and that 's the reason salt Beef occupieth less place than fresh doth now its pores being filled with salt the salt water cannot get in but only the fine water pierceth in and so takes away the salt but if it be fresh the pores be so open that the salt water entreth in and so it becometh salt Materiale est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in naturâ primum substratum and this is fons passionis Formale est essentia in naturâ prîmum superstratum as before and this is fons actionis And from these principia many things in nature may be made manifest As from hence things natural have finitness of essence which belongeth to every nature and thence limits of quantity as the Angels have and thence they are alwayes under some figure thence also have they limits of place and so Zanchius saith an Angel is in his own place Again if every natural thing have these principia then t is principiatum ergo tis in tempore and had a beginning hence nature must have an efficient ergo not eternal and this efficient only can turn the constant nature into nothing but they are not resolvable per se because they are proxima to nothing in their kind otherwise if nature should resolve them it could work a miracle which is above nature for nature found them created and must so leave them for creatio and annihilatio are not effects of nature but above it Hence the soul of man could not be created by nature for then either of something or nothing not of nothing
the forme was before the effect so was their matter before their forme and every effect is motu but in God So in the Creation of an Angel both matter and forme moves together yet first the matter and then the forme So first we apprehend the substratum and then the superstatum as imagine in such a point the matter and forme begins and after as the matter runs on so the forme runs along with it So we may see it more plainly in the generation and corruption of the Elements for even as the one corrupteth so presently follows that which is generated So when I hold both my hands together and move them they both move and yet the one moves first so for the creation of Angels So that there is a priority and posteriority and yet a simul and nature where it finds them there it must leave them and it finds their principia congenita ergo it cannot resolve them hence cannot they be divided Again they must be most valid and strong that they may prevail over the inconstant natures as also that they may do the work of the Lord as it should be done Yet there is resistentia and raptus betwixt them and the inconstant natures Again they are actuosissimae for they must prevail with the inconstant natures hence they have most forme and least matter hence they are most light and so have the highest place Again most subtile and rare hence is their great extension and little contraction most subtile hence their matter most pure and finely spun Our Divines say the matter of the highest heavens and of the elements is all one but I would rather call the highest heavens a quintae essentia with Aristotle for t is not commiscible as the Elements are Object But they have one genus namely nature ergo the same matter Answ There is a community of them but not in their next genus ergo not in their matter Coelum or Intelligentiae As of the inconstant natures some have life and some have not so likewise of the constant some live and some do not Coelum is first for t is the others place ergo their subject which is before the adjunct This Coelum first consisteth of parts which shine most brightly for there is neither Sun Moon nor Stars and there must not be darkness but these parts are as I may say perfused with a most excellent light Which is after a sort resembled unto us in gems and pretious stones These parts are foris or intus foris is tectum or solum tectum est quod tegit omnia est extimum Neither is our Saviour Christs body highest of any thing for there is this tectum above it And this must needs be the greatest and best figured that is most round and t is in spatio tanquam in loco yet differing from other things because t is not externally limitted by any other thing but only in spatio Solum is that which is gone upon Intus is aura coelestis which is most pure and most desaecated from other things Intelligentiae In Divinity they are called Angels of their office and place and their matter is the fame with the highest heavens as those creatures which live in the earth have most earth in them and those that are in the water air or fire have most water air and fire And the Angels have least matter and most forme of any hence are they most subtile hence in their greatest condensation so fine that we cannot see them And these have reason whereby they see most accutely all other things for they are made for God and mans use They have Will also for where there is Reason there must be Will. And thirdly they have local motion which is by extension as the Sun beams And in the good Angels there is no superiority and inferiority but in the evil Beelzebub is said to be the chief which is but only the opposing of him to Christ of Bagnal Zebub They are most active of any thing having most forme and least matter of any thing and they are cum ratione voluntate active because they have the greatest charge of any creature cum ratione that they may do wisely cum voluntate that they may do it cheerful and so they are said to do the Will of God speedily willingly and wittingly They have least matter hence can they so extend it and hence they are so subtile Again they are most active per materiam hence most swift in motion which motion is by extension and so by this celerity contracted again Some Philosophers hold That the Angels move the heavens and their reason is because their motion is so wonderful But so they may say the Angels move a Plant because it brings forth an apple which is so wounderful Now these Angels having so subtile matter hence in their greatest condensation they are far beyond the edge of our eye to see them hence are they called spiritual from their subtility And as the highest heavens are Olympus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most shining so are the Angels Olympus was a very high hill and there was thundering and lightning in the top of it now they thought it was above the clouds and so the Sun made it so bright Again the Angels are so strong hence t is that the enemy can break down trees and houses and cast down steeples so the Soul of man is swift and is not as some think in one part principally but in every part of man and according as the body encreaseth so doth it extend it self Hence also an Angel being so strong can carry a man as he did Philip. The Angels do understand a thing as we do mediately else they should do it by a miracle for they cannot see Gods idea but when he pleaseth and God hath genised every thing ergo they must analyse it and that by the same Logick that we do yea and they do labour and observe by induction of singulars as we do And they can see and hear so they attend in the Church at Sermons and so Paul meaneth in the Corinthians when he saith We should use decency for offending the good Angels for so he meaneth it neither can do be understood of the Ministers for he did not need to speak it of himself Again did not the Serpent speak to man and woman in the garden Yes but that was with a Serpents tongue Yea but with that he would not speak Inconstans natura is elementum elementatum Elementum est ex prae existente or rather praesubsistente materiâ Hence comes generatio corruptio for the constant natures have onely an ortus but not an interitus because their principia were congenita but these inconstant natures have both generation corruption and hence are they called inconstant And here because the matter was before the forme hence it may be resolveable again hence t is that the constant natures do prevail with the inconstant
as of a man with a Lyon we say the one is hot or cold in respect of the other for because mistum attends elementarium according to the variety of the composition divers qualities arise Now in things composed of similar parts only as worms eels they ergo having their life a-like in every part hence they live after they be cut and they have the like temperament but these things that have organical parts when they are cut in peeces their parts will not live for the life hath one principal seat and is not in every part a-like Now in comparing the temperature of things together if one exceed the other above the common rate we call it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is putrido rottenness when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in heat and moisture where the heat is only able to set it up and make it rotten and so nature is dissolved and this is general to the elementaries and to the air and water so far forth as they be mingled with vapours so we say in sickness-time the air is infected Now temperature ad pondus proves another reason because in nature it would be fit for no office as not to cool because heat is equal to it not to dry because moisture will hinder it or contra There must be inequal proportions of the elements and consequently more temperaments because things are made to diverss ends so that ergo they must have elements predominating in them whereby they may be fitted to such and such ends secondly Temperament must be unequal because they must be mutable and there must be dissolution Ergo the temperature must be unequal and one element too strong for an other And these predominating elements do so much destroy themselves to our sence as they do by our act though they do to our sence also as I can tast ginger and find it hot Where one only doth predominate t is either heat cold moisture or drith for as before according to that for which the thing was made such elements shall it have predominating in it for the attainig of that end so we say the heart is naturally hot for to turn the chylus into chymum so the brain cold per se but accidentally hot which heat is brought from the heart to it by the vital spirits so that according to things ends so must they be made as bones have drith in them predominating because they are the foundation of the body even as the earth is the foundation of the world So again we say the four humours caused in the liver are fluid and ergo have air predominating in them because t is their office to run up and downe to nourish every part and for the humours first our meat and nutriment comes to our stomack and there is turned into chylus and hence it comes into the liver and is turned into chymum and the humours are made of the succus of this nutriment in the liver and of these humors is made semen and that part of the semen which hath most drith in it makes a bone which is a similar part and so of the rest Now in some things there are two qualities predominating in respect of a double use of the thing and these predominting qualities must evermore be disparates not contraries for then they would destroy one another Now man of all things comes neerest to the temperament ad pondus and ergo he is most sure to mark others temperature being compared with mans temperature Crasis and temperamentum are all one But now the degrees of temperature are not infinite but they distinguish them into four only and where any element is predominate above these degrees there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in living creatues is called morbus which Adam was not subject unto and yet had the art of medicina ergo morbus is not the object of medicina hence is putredo now putredo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ in that one quantity must drive out another so as that there be a dissolution but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be without any dissolution again the common philosophers make putredo only where moister predominates and thirdly putredo is where only external qualities uniting with internal do make a dissolution as by external heat united with internal heat do make a dissolution as by external heat united which internal heat water is expelled and so in wood the heat and the moisture that hold it together being taken away by rhe fire falls into ashes And by reason of this putredo things come to stinke which we call faetor yet where this putredo is but in any degree for there be degrees of it there it doth not stink So moisture external will putrifie as wood in water which we call martor for we have no proper word so drith will cause putrefaction so wood will rot which we call caries so will cold also putrifie by quenching heat so rust is a kind of putrefaction which caused by external moisture united with internal and so makes things as it were ' sweat and becomes rusty And these are the effects of putredo and these are general c. The rest is wanting ETHICAL NOTES DIvinity is the rule to make a man happy And this man in his life hath a double respect First As he is a man alone Secondly As he is sociate and sociate is either in a Family or in a Common-wealth Hence must the distinction of the proles of Theologie go accordingly and all these must tend to happiness now these are proles of Theologie arising from the second part thereof namely from the second table of the law which by reason of man's Fall is almost dasht out of him yet there is so much left in him as is able to shew him that he was made able to please God and secondly to live well So that this work of being a good Divine is wrought in man from several causes for the sanctified man because be hath Faith he keepeth the rules of Ethicks Oeconomicks and Politicks by the spirit of Sanctification but the only civil man which wanteth Faith doth therefore fail in a Divine and so all is spoiled yet he keepeth the rule of Ethicks by the spirit of restraint which spirit keepeth him from those enormous sins which otherwise he would have committed For we are to imagine every one of us by nature committing all kind of sins in that measure as he which is the most sinful committeth the greatest sins that he is given unto So that no man is at liberty in this kind to do so much as one civil act without the spirit of restraint and therfore much less an action of Faith Ethica est ars bene gerendise Ethica is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mos custome or manner it is more frequent in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manners and hence were the
humo here is the material cause and effect but at the second hand when I consider how man is made ab humo and from thence denominate him homo there it is that second Logick So that the first invention onely looks at the thing without consideration of the names the second invention looks both at the thing and at the names So when I denominate homo from that thing justice in him to be justus I mean not the name nor the thing but the name and the thing together for orta a primis perinde sunt ad id quod arguunt sicut prima unde oriuntur ergo there must be both the nature of the first arguments in them and that affectio also So in a distribution if we shall speak of distributio ex effect is as in navi alii malos scandunt alii per fores cursitant c. here malos scandere per fores cursitare sentinam exhaurire are causes and effects firstly but as these nautae are distributed by their effects here is the orta categoria the arising arguing So in a distribution ex causis of integrum into membra the first invention is matter and form the second invention is them two together in the members making up the integrum So in a distribution of the genus into the species as in animali there is essentia corporea plena vitae sensus which are the causes of homo and brutum then there is a symbolum of them when we jumble them together so in a distribution ex adjunctis homo is aeger homo is sanus here is both subjectum and adjunctum but when I make a distribution and say homo est aeger aut sanus this is the second Logick and this is nothing but the consideration of the community of a cause an effect a subject an adjunct for that causeth these distributions so in a definition there is firstly genus which ariseth from matter and form then the second invention of them is the heaping of them together so as they make but one argument namely definitio so in a distribution though there may be more arguments yet are they also heaped together to make one argument namely descriptio quod est suae originis this is true in respect of ortum which made Ramus so define it but I had rather respect the definition of argumentum quod ad aliquid arguendum affectum est and to say artificiale ex se primum primitus and so we shall deliver it as it acteth which is best Primum est simplex seu absolutum aut comparatum I rather say absolutum because absolutum and simplex are more opposed and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed now these simple arguments do look at those that are in artificio rei as they are in their own nature for that is his meaning as when I say the wall is white here I look at the wall as it is simple and absolute in its own nature and in like sort at whiteness as it is simple and absolute in its own nature so that the absolute argument looks evermore at the things as they are absolute in themselves as when I say a chest is made of wood I look at both of them as they are simple in their own nature now the comparate doth not consider the thing absolutely but with another So in a chest if I consider the quantity of it here the chest and its quantity are simple arguments but when I say it is greater than a lesse Chest or contra then they are comparates so that the comparison lyeth as it is respected with some other thing so that the comparative quantity or quality is another thing the absolute greatness or littleness likeness or unlikeness for that which is absolue greatness may be comparative littleness aut contra Absolutum est consentaneum aut dissentaneum Object But how are disagreers in artificio rei Answ True it is that the one part of disagreers is not but the other is so that the absolute consideration hath respect either to the thing wherewith it agreeth aut contra as ratio in respect of it self so it is argumentum simplex seu absolutum in respect of homo it is consentaneum and goes to his constitution consider it with irrationale and there it tels me it will not be that so that which makes fire not to be water is in the artificio of fire so that which causeth dissention is in the artificio of that thing that is dissentaneum so that the same thing is consentaneum and dissentaneum consentaneum if we look at the thing wherein it is dissentaneum if we look at another thing that it is not so in black and white there is that in black which makes it to be black and there is moreover that in black which makes it not to be white so that the same thing in divers respects is consentanie and dissentanie so that white or black considered with the wall may be consentanie consider it with that which dissents from it so it is dissentaneum and all these must we see if we will see any thing throughly First we must see the affectio in artificio rei then primitus then absolute then consentanie then absolute quod consentit cum re therefore this is clearly in artificio rei and so is dissentaneum too that consentit hence we see consideration to be general between things and they are made so for else they would never make up one whole as all creatures make up the world for it is concordia discors and discordia concors that makes all things Now as there is consention in all things so also there is dissention for else all things should be one thus the Lord made all things to shew forth his wisdom and mighty power that all things should consent together and yet be many Consentaneum est absolute aut modo quodam For some things agree absolutely others but after a sort absolutum is absolutely required for the being of the thing the other is but complemental so that here he tels us if we would see any thing first look what is in artificio rei then look what is primitus there then what is absolute then what is consentanie then what is simply required to the being of the thing Absolute that is so agreeing to the thing that if the one be not there the other will not be there contra as if any one cause be wanting there will be no effect if there be a concurring of all the causes then an effect if no cause no effect contra if an effect then all the causes if no effect no concurrence of causes so that this absolute agreement doth put a necessity of each others being now absolute and modo quodam are definitions of themselves for he wanted words and therefore delivered the definitum by the definitio so that to ask a definition of absolute or
as subjectum doth intimate a thing laid underneath so the adjunct doth intimate a thing laid upon it so that the adjunct doth depend and hang upon the subject as upon a hook or as one thing tyed to another thus have we heard the subjects argument to be so as if his adjunct be removed from him or he from his adjunct yet he stands firm in his causes Now for the manners Anima est subjectum scientiae ignore antiae virtutis vitii quia haec praeter essentiam accedunt Anima is a spiritual thing so are these adjuncts scientia ignorantia c. of the same kind too now these take hold one of another quodam modo ergo if they be removed yet the soul remains intire ergo it is but subjectum of them scientia c. Now are but adjoyned to it the anima his esse is not of their esse aut contra Some are of opinion as Scaliger that the Angels and mens souls esse and agere are the same but then their actus should be perpetual again then they have no adjuncts then no causes then God ergo they have their qualities Again it is a most sound and sure argument that they are creatures not God because they are finite ergo have causes ergo are effects ergo have adjuncts Object But how are these joyned to the soul it hath two faculties reason and will now the faculties of the understanding are the intellectual vertues when it can promptly and readily perform its act as when it is prompt and ready in inventing then it is inteligentia when it is prompt in seeking out truths then it is sciâ—ntia when it is ready in discoursing then it is sapientia c. so that these intellectual vertues are habits of the faculty of reason and lye in the promptness of its act so by vertues he meanes moral veâ—tue not intellectual and that is of the will For when the will can promptly perform the act of bountifulness or justice then it is in like sort liberality or justice and so for the rest and the contrary makes 〈◊〉 ergo these are but adjuncts quia praeter essentiam accident that is these come over and above the essâ—â—ce The soul is tanquam tabula abrasa and these vertues come afterward Corpus sanitatis morbi roboris infirmitatis pulchritudinis deformitatis The soul had his spiritual adjuncts the body hath his proper adjuncts also and this definition of his teacheth us to look at the proper adjuncts of things So sanitas is a proper adjunct to the body for there ariseth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence comes sanitas and morbus robur ariseth principally from the bones and sinews beauty ariseth from the freshness of blood and the analogie and proportion of the parts for if there be comely visage and not blood it is not beauty we call it good favour but not fair but here it is opposed to deformity and contains not onely well favour which stands in the symmetry of the parts one to another which belongs to Physick but colour which belongs to blood Homo subjectum est divitiarum paupertatis honoris infamiae vestitus comitatus Here homo hath his adjuncts general both to soul and body now here we see that subjects and adjuncts are not as the common Schools take them namely onely substances to be subjects and accidents adjuncts for accidents may be subjects contra ergo that distribution of ens into substantia and accidens will not follow in any Art but here and they aâ—e special kinds of subjects and adjuncts Locus est subjectum rei locatae Locus is a modus of subjectum the Schools both ancient and of latter time have maintained locus to belong to natural Philosophy because say they it ariseth from every thing in nature Now first true it is that there is nothing but it is res naturalis even reason speech quantity c. are res naturales and it doth not therefore follow because it is res naturalis ergo it belongs to nature for it is a meer affection and it is taken away if we take away the locatum and as causa may be no causa effectum no effectum so may locus be no locus Again cannot things in Art be in place as well as things in nature are not Angels finite and terminated and locus if we take it properly is nothing but subjectum rei locatae as in causa there was the thing causa as it causeth so there is locus as there is the thing receiving as when I say such a one is in my chamber here I consider my chamber not as it is in his building but as it is receiving him Again if it should not be in Logick it should rather be in Geometry than in Nature for limitation of place is next and immediately from the limitation of quantity and there we hear of locus as there is repletio loci locus here is put for the space of that place by a metonimy of subject for the adjunct Est subjectum Here that which we heard of in adjuncts is res locata because it doth apply that special kind of adjunct that answers to this subject locus Now it is not essential to the thing ergo is but complemental again that which is now in one place may remove to another place ergo is not absolutely consenting to the thing and thus we see it must needs belong to Logick as being but in respect they say onely corpus is in loco descriptive and not spirits they are but in ubi or in loco designatione but what is this but a rule of Geometry where we hear of completio loci by corpus and therefore Aristotle brings locus to quantity Then again they question whether the space that contains a thing be locus or no. Answ Space belongs to nature and is nothing but the measure that doth fill the place and is nothing but that quadrangula sex complent locum or a pint will receive a pint and therefore to receive is to measure the space I confess you may name it in Nature but not define it Sic Philosophi divinis entibus licet parte magnitudine carentibus attribuunt locum So the Philosophers give place to the intelligences whereas he making them to move the heavens saith they are on the superficies of them Licet parte magnitudine carentibus Here he speaks according to the common conceits in Schools but I marvel how he or any other can say so Scaliger saith they are in divine predicament of quantity but not in this gross predicament of quantity and they have a figure In what figure were Angels first created An. In what figure was water first made they can take any figure as water can but I think they were first made in the figure of roundness So Aristotle saith they were made as puncta So is fire round for that is figura capacissima
to write i e. to plow up as they did the wax and so shut up the Tables and these as Tully speaketh had every one his letter-carrier to his Friend and hence came letter-carriers or tabellarii and the Friend had keyes to open the â—ables and so read the letters The next kind of writing was in the rind of the bark of a Beech and there thy wrote with ink and rolled them up Now this rind was like unto parchment and thence came liber which is properly that rind to signifie a Book and our English word Book cometh of that word Beech Buck and to this day most of that which we call Beech is called Buckmast Now concerning the invention of ink which was here first used we read not of it only this that some call it atramentum sutorium and therefore it seems they learned to make it by Coblers and Dyers The next kind of writing was in Parchment made of Sheep skins and Goat skins which was invented in Phrygia at Pergamus in Troy and thence came Pergamena to signifie Parchment The last kind of writing was in Papyr which was first invented in Egypt which was made of a rush called Papyros hence came it to be named Papyrus and Papyr in English hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of biblos that rush Printing was invented a great while after any of these not past some 300 years ago it was invented at Gaud in Picardy where there was a Knight that had his Seal fell into his ink as he was writing a letter and he taking it up something nimbly for foiling his fingers let it fall in again and afterwards lying on the papyr there it left the print of the letters and he seeing that did by that means invent Printing and thus much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a line and before Moses we know there was no writing but only by Hierogliphicks so that lines are not so ancient as hieroglyphicks except we mean such lines as we write from one side of the papyr to the other Now for writing by letters Moses was the first or rather God as we may well think seeing he hath brought all sounds to so few letters though Josephus makes mention of two pillars that were before Moses wherein were written the principles of the Mathematicks and that he saw one of them yet I think he was either deceived or they were after Moses and hactenus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litera for every letter hath lines except one which hath only one and that is jod which signifieth a space because it leaves out a space And hence is Grammatica a Greek word understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it will be a literal art or the art of letters because their language which they were to learn being natural unto them they needed not to go any further than to learn their letters and to spell them so they called it Grammatica literaria as if the whole art of Grammer consisted only in the knowledge of letters So that this name is as much too strait for the thing as a Childs shoo is for Hercules foot but yet we knowing the meaning of the name may still keep it knowing that was the errour of them which gave it not of those who shall afterwards hold it Grammatica is too strait for the letters are the least part of Etymologie and truly if we look at the names of all Arts we shall find that they were named before they were perfected as Dialectiea coloquor an adjunct Rhetorica a fluent Speech Now this Art of Grammer is but one in nature for at the beginning there was but one Speech as but one man till an hundred years after the floud Again Speech is but one in regard of the faculty and also in regard of man so that all the languages in the world are but as so many idioms of the same Grammer and not divers Grammers for one definition of Grammer and one distribution one definition of vox and one distribution of vox numeri sive numero serveth to them all And as in Greek those several Dialects do not mak several Grammers but only divers idioms so do all languages whatsoever make several idioms not several Grammers Now this variety of languages came by the building of Babel for whereas they built a Tower both that might be famous for memory and understanding that God would destroy the World either by Fire or Water therefore thus in their foolish conceits they went about to prevent the power of God first laying brick and using slime for morter to prevent fire and a of Reed and Palm-tree leaves which are very broad and like a target which are there to be seen until this day that they might swim upon the made of this Reed And Herodotus writeth that there were eight Ascents in it and the two lowermost were Furlonges high so that if the rest were so it was a mile high and on the top he saith there was a Temple built which was dedicated to Jupiter Belus Son of Nimrod This Tower they built being loth to disperse themselves abroad over the face of the earth as they were commanded Genesis the first to replenish the earth therefore it pleased God to work that Confusion of Tongues among them to sever them and so make diversity of Countries for according to their Tongues commonly Countries are severed Of these Tongues were first the Mother Tongue then the deducts from it the mother Tongue is Hebrew first in respect of its self for it is most natural for there is not any natural notion but it hath its natural word Again in Hebrew are the fewest words and yet signifie the most things Again it is plain by the Scriptures for the History in Genesis sheweth that the words are Hebrew words as Adam HEvah But objection Why might not God have given them from the Duâ—ch's No for there is no Dutch name so effectual as the Hebrew names be so the Lord called the Heavens Shammajim and there is no name in the world that signifieth so and the Sea Jam there is no tongue that doth term it so from the same reason and until the building of Babylon their names were Hebrew names and the Towns which they built before Babylon had also Hebrew names therefore that Speech was the first We have heard the reason of this name Grammatica which is the definitum now followeth the definition of it i. e. Ars generalis in sermone and so Grammer is Ars benè loquendi First he calleth it Ars for that which is and is for an end must have a constant rule to guide man to that end From this genus many questions may arise as How can Speech be eternal seeing it is proper to man Here we are to know that Speech is a Creature of God and therefore 't was in his eternal decree as all other things and