The
search
of
Causes
,
conteining
a
Theophysicall
Inuestigation
of
the
possibility
of
Transmutatorie
Alchemie
.
CAP.
1.
THE
knowledge
of
trueth
reuealed
vnto
the
first
friends
of
God
,
and
by
succession
from
them
continued
vnto
vs
their
children
,
is
more
perfect
then
the
wisedome
of
any
Philosophy
.
Philosophers
seeke
for
,
and
require
reason
and
necessarie
causes
in
all
things
.
But
we
are
taught
and
assured
,
that
the
beginning
was
without
any
such
cause
as
they
seeke
after
,
or
wee
can
comprehend
.
For
nothing
is
more
true
,
then
that
all
things
were
made
by
an
infinite
power
of
an
incomprehensible
Creator
,
in
that
beginning
of
which
we
haue
no
perfect
knowledge
.
And
because
we
are
taught
that
so
perfect
a
cause
can
do
nothing
not
answerable
to
it selfe
,
we
must
beleeue
that
all
his
workes
be
most
perfect
in
absolute
order
of
Number
,
Weight
,
and
Measure
:
created
,
made
,
and
preserued
,
in
and
vnder
an
vnchangeable
law
of
created
Nature
,
answerable
to
the
archety
pall
and
chiefe
exemplary
cause
of
their
being
and
preseruation
.
Wherefore
to
vnderstand
so
much
,
as
our
imperfection
may
comprehend
,
it
is
necessarie
that
wee
consider
the
degrees
of
this
excellent
wisdome
to
and
in
his
Creatures
,
whereby
all
things
are
,
and
continue
:
And
how
the
essentiall
causes
depend
and
abide
inuiolably
the
same
,
vnto
the
last
determination
of
all
time
and
times
.
CAP.
2.
BEfore
this
creation
there
was
nothing
of
this
naturall
world
,
eyther
in
actuall
existence
,
or
potentiallie
:
Neither
Forme
,
Matter
;
Spirit
,
Bodie
;
Substance
,
Accident
;
Time
,
Place
;
Order
,
Confusion
;
Positiue
,
Priuatiue
;
Absolute
,
Relatiue
;
Abstract
,
Concrete
;
Agent
,
Patient
;
Negation
,
or
Affirmation
:
But
one
onely
the
Ineffable
and
Incomprehensible
Iah
;
diuine
Essence
,
Eternal
,
without
beginning
or
end
,
whose
name
then
was
,
and
in
his
abstract
Essence
euer
shall
be
,
I
Am.
And
since
the
Creation
as
hee
is
God
the
Creator
and
preseruer
,
&c.
Emanuel
,
God
with
vs
,
which
Vs
is
man
,
conteining
in
him
somwhat
by
proportion
from
the
Sonne
of
God
and
man
,
and
from
Angels
,
to
the
insensible
Center
of
the
earth
.
CAP.
3.
THe
difference
or
distance
betweene
Being
and
absolute
not
being
,
is
infinite
:
And
therefore
cannot
be
mediate
,
or
filled
,
but
by
an
infinite
Power
:
But
there
is
nothing
infinite
in
Power
,
sauing
onely
the
vncreated
Power
without
beginning
or
ending
.
Of
whose
counsels
we
may
not
require
cause
or
reason
,
because
they
exceed
reason
,
and
cannot
by
vs
be
comprehended
.
This
power
because
it
is
infinite
,
is
alwaies
the
same
without
change
.
Wherefore
it
is
simply
without
respect
or
relation
Good
and
Goodnesse
:
from
which
all
created
Good
and
Goodnesse
commeth
,
and
on
it
dependeth
.
And
this
created
Good
and
Goodnes
to
it selfe
and
euery
particular
creature
is
respectiue
and
relatiue
.
The
first
absolute
Power
infinite
,
and
infinitely
Good
,
with
his
will
eternally
decreed
a
creation
:
and
with
his
infinite
action
and
spirit
effected
the
same
:
Infinite
in
the
Creator
,
though
determined
and
finite
in
the
Creature
,
Ad
modum
Recipientis
.
So
we
finde
in
this
workmanship
of
the
Almighty
three
causes
,
which
are
a
rule
,
intellectual
and
ideall
law
,
in
and
to
the
creature
:
Power
,
Will
,
Spirit
,
being
three
coessential
in
one
God
,
and
three
distinct
in
the
Creature
concerning
his
operations
,
though
one
in
the
vniuersality
of
their
subiect
,
much
more
in
the
cause
whereon
they
depend
.
For
what
Creature
soeuer
shall
doe
any
thing
,
must
haue
Power
to
effect
,
Will
to
work
,
and
instruments
of
action
;
which
is
Spirit
,
giuing
motion
:
and
this
is
common
to
all
creatures
,
vnder
what
degree
of
substance
soeuer
they
bee
particularizied
.
For
the
Philosophers
power
meerely
passiue
,
concerneth
only
a
supposition
of
naturall
disposition
and
appetite
to
a
processe
,
A
non
Ente
tali
ad
ens
tale
.
But
except
they
will
imagine
it
to
bee
with
priuation
of
action
in
the
patible
or
passiue
subiect
(
which
is
absurd
)
they
must
needs
grant
this
power
to
effect
.
CAP.
4.
IN
the
history
of
the
Creation
we
finde
thus
.
In
the
beginning
God
made
heauen
and
earth
,
&c.
as
there
followeth
.
Where
note
,
that
the
word
Deep
,
Abyssus
,
or
Chaos
,
was
that
which
is
heere
called
heauen
and
earth
,
being
yet
one
confused
heape
or
masse
,
vndiuided
,
without
forme
,
&
void
,
oueruailed
with
vniuersal
darknes
;
which
darknes
was
not
the
priuation
of
light
,
because
no
created
or
relatiue
light
had
then
bin
.
2.
Esdras
,
6.39
.
But
without
any
voice
the
darknesse
was
on
euery
side
with
silence
.
From
this
matter
,
Time
and
Place
only
beginneth
the
search
of
reason
,
vnderstanding
,
and
created
wisedome
,
vnto
which
all
Philosophy
in
the
highest
Metaphysicks
must
be
reduced
.
For
no
reason
can
be
giuen
,
or
inuestigation
made
of
that
which
was
not
:
And
not
any
thing
euer
was
,
but
in
some
time
and
place
:
which
haue
no
vse
but
onely
to
measure
and
conteine
.
But
before
this
beginning
their
neither
was
measure
nor
thing
measured
;
Conteiner
nor
thing
conteined
:
And
therefore
no
time
,
no
place
:
But
both
had
being
and
beginning
in
and
with
this
creation
,
beeing
themselues
creatures
,
and
concluded
vnder
the
law
of
Nature
:
which
here
in
this
Reshith
with
them
tooke
beginning
.
I
am
not
ignorant
,
that
a
late
writer
laboureth
much
about
Principium
increatum
.
In
which
he
would
haue
this
darke
and
silent
mother
,
the
common
wombe
,
this
Chaos
of
possibilities
,
this
all
changeable
vnformed
to
bee
and
receiue
beginning
;
or
more
explicately
to
be
with
it
Coaeuall
.
But
that
is
too
Chaldaicall
,
and
implieth
an
eternitie
and
infinite
forebeing
of
Matter
,
Time
,
and
Place
:
which
agreeth
not
with
the
infinite
contradiction
and
contradictorie
predications
of
Deus
,
and
Non
Deus
.
And
there
is
nothing
definible
,
demonstrable
,
or
consequent
out
of
any
principle
of
naturall
wisedome
,
which
this
beginning
of
Matter
,
Time
,
and
Place
doe
not
as
certainly
auerre
,
as
the
supposed
eternity
of
them
.
Besides
that
it
is
more
orthodoxall
:
Except
his
phrase
and
sentence
can
beare
construction
of
that
Word
which
was
in
and
from
the
beginning
;
by
which
all
things
were
made
:
And
receiue
the
construction
of
Saint
Paulssermon
to
the
Athenians
.
Now
therefore
let
vs
see
what
riuers
run
from
this
sea
,
Conducts
from
this
wellhead
:
and
what
principles
of
Philosophie
wee
are
necessarily
tyed
vnto
by
this
most
certaine
and
true
beginning
of
nature
and
naturall
causes
.
No
doubt
whatsoeuer
is
elsewhere
necessarily
or
probably
deliuered
,
is
either
directly
taken
from
hence
,
Or
else
is
but
a
shadow
of
this
substance
,
and
a
deriuation
of
this
light
.
CAP.
5.
EVerie
worke
and
action
of
God
,
expressed
or
implied
in
his
Creation
,
hath
as
a
necessary
cause
produced
some
created
effect
,
and
established
it
vnder
the
law
of
Nature
,
with
time
still
to
continue
.
By
his
Power
in
the
beginning
he
created
that
voide
and
vnformed
Chaos
,
which
because
it
was
void
&
vnformed
,
had
power
and
hability
alike
to
euerie
thing
or
forme
.
And
because
nature
,
that
is
the
Creature
,
is
the
Image
of
the
Creator
,
as
being
Relatiue
to
him
;
There
is
in
it
a
naturall
will
and
appetite
vnto
perfection
,
which
is
the
naturall
Good
and
Goodnesse
of
euery
creature
,
which
is
manifested
by
distinction
,
in
instruments
,
parts
,
&c.
That
the
heauens
may
declare
the
glory
of
God
,
and
all
his
works
magnifie
his
holy
name
.
The
third
cause
in
the
creature
was
yet
wanting
;
that
is
,
spirit
,
the
formall
cause
of
motion
,
in
euery
Creature
:
which
likewise
answered
his
proper
cause
,
distinct
from
the
other
,
as
is
said
in
their
effects
relatiuely
,
but
not
in
their
vniuersall
subiect
,
nor
in
the
Prototypal
being
,
whose
Image
they
are
:
Three
in
One
,
and
One
in
Three
,
or
rather
Trinity
Coessentiall
in
Vnity
,
and
Vnity
in
Trinity
.
The
spirit
of
God
moued
vpon
the
waters
.
The
spirit
mouing
vpon
the
waters
created
in
them
spiritualnesse
and
naturall
motion
,
in
such
proportion
as
might
most
absolutely
answer
the
excellency
of
the
Creators
disposition
,
and
harmony
in
the
innumerable
variety
of
all
his
particular
creatures
:
and
be
a
most
sure
ground
to
informe
the
contemplation
of
reason
by
exact
dependence
of
effects
vpon
their
causes
.
The
whole
Chaos
conteined
two
parts
,
Water
and
Earth
.
In
this
there
is
diuersity
of
position
,
aboue
and
beneath
.
The
Water
was
aboue
the
Earth
,
&
therfore
lighter
and
more
capable
of
actiuity
;
The
Earth
was
vnder
the
waters
,
and
therfore
heauier
&
naturally
more
passible
.
The
spirit
mooued
vpon
the
surface
of
the
waters
,
which
then
thereby
became
more
spirituall
,
actiue
,
&
stirring
:
&
from
thence
the
other
waters
in
that
deepe
receiued
their
dower
in
the
like
vertues
in
proportion
,
euen
to
those
that
were
contiguall
to
the
earth
.
The
Earth
in
it selfe
hath
no
power
of
spirit
or
motion
,
but
mediatly
by
the
Waters
:
and
that
likewise
in
exact
and
graduated
proportion
,
sufficient
for
the
agreeing
diuersity
of
al
bodies
.
This
spiritualnes
or
naturall
spirit
being
but
potentially
in
the
waters
,
could
not
in
naturall
course
(
which
God
had
now
established
)
be
acted
but
by
a
meane
.
The
Spirit
was
moued
,
Motion
breeds
heat
,
Heate
causeth
rarefaction
,
or
subtilty
:
&
subtilty
is
the
perfection
of
spirit
in
euerie
kind
:
And
of
all
spirituall
things
light
is
most
subtile
,
which
therefore
was
the
first
Creature
actually
distinguished
in
and
out
of
the
confused
Chaos
.
And
that
which
before
was
the
confused
power
of
all
things
,
void
,
and
without
forme
,
by
this
appeared
the
vniuersall
matter
of
all
bodies
,
informed
with
light
,
the
most
vniuersall
of
all
formes
.
And
as
in
the
darkenesse
nature
trauailed
with
the
burthen
of
this
wonderfull
birth
in
her
wombe
,
and
as
it
were
sate
hatching
her
egges
,
so
now
in
this
light
shee
was
deliuered
of
her
first
borne
:
and
after
disclosed
her
other
chickens
,
formed
and
well
shaped
,
out
of
the
shell
of
darkenesse
.
And
here
the
waters
were
endowed
with
Spirit
,
Motion
,
Heat
,
and
Light
,
as
is
aforesaid
:
which
light
was
not
actually
in
the
inferiour
waters
(
as
nights
Mantle
prooueth
:
)
But
shewing
the
neerenesse
of
water
vnto
light
by
transparence
,
the
easie
reception
of
light
,
their
easie
rarefaction
by
the
worke
of
heate
,
the
child
of
Spirit
,
doe
giue
good
testimony
of
lights
materiality
.
But
this
is
not
so
proper
to
the
vniuersall
light
,
of
which
we
speake
,
by
which
the
superiour
waters
bee
continually
illumined
and
illustred
,
without
any
shadow
of
the
night
of
our
lesse
generall
time
;
yet
it
may
serue
in
neere
similitude
to
illustrate
.
The
next
distinct
Creature
named
the
Expansion
,
Firmament
,
or
Heauen
(
which
a
certaine
Wiseman
calleth
the
heauenly
Ayre
)
had
in
the
very
instant
of
his
calling
and
creation
an
office
appointed
most
generall
:
To
diuide
the
waters
aboue
from
the
waters
below
.
And
heere
is
no
mention
made
of
Ayre
and
Fire
,
but
of
Motion
and
Light
,
which
are
neuer
without
heate
,
the
most
proper
passion
or
forme
of
that
which
wee
commonlie
call
Fire
:
Also
of
the
vpper
Waters
and
their
rarefaction
,
which
agreeth
with
the
Ayre
of
common
Philosophie
in
the
efficient
and
subiect
.
But
whether
those
names
be
proper
or
no
,
concerneth
not
this
place
:
and
I
haue
elsewhere
paradoxally
handled
.
Of
the
substance
&
composition
of
heauen
many
heads
haue
brought
forth
many
hornes
:
and
arming
their
reasons
with
fantasticall
imaginations
,
haue
pushed
at
each
other
so
long
till
they
be
all
galled
.
It
is
sufficient
for
vs
to
consider
their
vse
and
office
:
that
is
,
to
deuide
the
waters
aboue
from
the
waters
below
;
and
how
being
composed
of
the
common
Chaos
,
water
and
earth
,
more
pure
then
things
beneath
them
,
lesse
pure
then
things
aboue
them
,
they
be
solid
,
fixed
,
permanent
,
and
as
it
were
of
an
immortall
substance
,
patible
onely
by
fire
.
Iob
37.18
.
And
therefore
it
is
said
,
the
heauens
are
strong
and
as
a
molten
glasse
.
For
when
the
Spirit
getteth
the
vpper
hand
in
a
pure
and
cleane
body
,
and
that
bodie
afterwards
of
the
Spirit
in
the
second
coniunction
,
not
by
incrassation
of
the
spirit
but
by
subtilation
of
the
body
,
the
whole
compound
becommeth
quintessentiall
:
then
all
is
permanent
,
and
,
as
you
would
say
,
fixed
spiritually
.
Then
there
is
no
naturall
alteration
nor
corruption
.
I
know
that
some
writers
make
two
distinct
materialities
,
or
materias
primas
,
first
matters
in
this
beginning
of
creation
:
one
containing
the
water
of
heauen
aboue
,
the
other
a
confused
masse
of
earth
and
water
,
the
corporalitie
of
all
sublunarie
bodies
.
But
that
opinion
seemeth
to
draw
a
tayle
after
it
of
many
absurdities
&
inconueniences
:
&
that
golden
chaine
of
Participation
of
Symboles
,
which
linketh
heauen
and
earth
together
,
cannot
abide
two
materiall
principles
of
one
creature
.
Neither
can
such
duality
subsist
with
that
Talmudique
mysterie
of
light
shining
out
of
darkenes
,
which
is
figuratiuely
verbum
Dei
in
nobis
.
Then
there
is
no
naturall
alteration
nor
corruption
,
but
mens
sana
in
corpore
sano
,
a
pure
spirit
in
a
perfect
bodie
.
Next
after
the
firmament
and
this
diuision
of
waters
,
followed
the
separation
or
parting
of
the
waters
beneath
the
firmament
from
the
earth
;
whereby
sea
and
land
were
made
.
In
all
this
relation
and
respect
are
manifest
;
darkenesse
and
light
aboue
,
beneath
;
and
diuider
,
or
meane
betweene
extreames
,
Water
,
Earth
,
Sea
,
Land
;
wet
,
dry
,
Motion
,
Rest
,
&c.
Then
in
order
followed
,
In
the
earth
Vegetables
,
In
heauen
starres
and
their
offices
,
In
the
waters
Fish
and
Foule
:
In
the
earth
againe
sensibles
,
commonly
called
Brutes
,
or
Irrationals
:
Lastly
Man
with
appointment
of
meate
for
himselfe
and
all
sensibles
,
except
fishes
.
CAP.
6.
IN
the
beginning
the
Waters
conteined
all
;
were
conteined
of
none
,
but
teemed
in
darkenesse
.
The
heauens
were
of
olde
;
And
the
earth
that
was
of
the
water
,
by
the
Word
of
God
.
Wherefore
the
world
that
then
was
,
perished
by
water
.
The
heauens
and
earth
which
now
are
,
bee
kept
in
store
by
the
same
Word
vnto
fire
.
The
first
matter
of
all
things
is
water
:
and
therefore
the
first
cleansing
is
by
and
with
water
.
The
last
perfection
of
all
things
is
spirit
,
and
the
last
cleansing
is
by
fire
,
which
is
the
violence
of
the
spirit
consuming
all
matter
imperfectible
,
and
leauing
in
an
immortall
bodie
,
that
which
is
pure
,
cleane
,
and
perfectible
.
In
which
triumph
of
the
spirit
all
shall
burne
sauing
the
perfect
seede
of
them
that
scaped
in
the
waters
.
For
nothing
that
is
vncleane
commeth
to
the
last
and
second
perfection
of
the
fire
,
not
hauing
beene
washed
and
depured
in
the
first
of
water
.
But
how
the
earth
was
of
water
,
whether
by
separation
of
the
lower
waters
when
the
drie
land
appeared
,
or
by
subsidence
of
the
heauier
part
of
the
Chaos
in
the
rarefaction
caused
by
the
spirit
moouing
,
is
a
matter
of
great
and
necessarie
consequence
:
doubtlesse
it
was
by
both
,
as
wee
see
in
depuring
of
liquors
and
Chymicall
extractions
.
And
so
the
second
world
is
of
the
diuiding
of
fire
,
as
in
spagiricall
mysteries
wee
may
plainelie
see
.
This
is
true
in
that
we
seeke
after
:
which
is
more
easie
to
vnderstand
if
we
consider
that
hea●e
the
forme
,
or
essentially
inseparable
from
the
forme
of
fire
,
was
made
by
the
spirits
mouing
vpon
the
waters
,
and
that
the
life
and
fewell
of
fire
is
aer
.
The
waters
as
being
most
spiritual
had
the
first
ornament
of
distinction
and
forme
in
all
degrees
:
first
light
(
which
some
thinke
to
comprehend
Angels
)
and
therefore
fire
.
But
that
thought
hath
many
great
aduersaries
,
and
may
imply
matter
of
strong
heresye
,
as
though
they
had
beene
Coadiutors
,
or
agents
in
the
following
dayes
of
creation
.
Therefore
they
doe
best
which
vnderstand
the
creation
of
Angels
to
be
in
the
sixt
day
,
in
which
man
himselfe
also
was
created
:
besides
many
other
sound
reasons
.
Then
heauen
followed
the
diuider
and
mediator
of
the
waters
aboue
from
them
beneath
:
next
vegetables
,
&c.
as
before
:
where
note
that
before
any
sensible
creature
was
created
in
the
water
or
earth
,
the
better
part
,
that
is
,
the
superior
waters
,
and
the
heauen
,
had
all
their
furniture
of
light
,
with
the
whole
hoast
of
heauen
,
of
innumerable
starres
and
their
offices
.
And
lastlie
Angels
a
little
before
man
.
For
though
it
bee
not
defined
when
Angels
were
created
;
yet
their
residence
beeing
in
heauen
,
and
their
Indiuidualitie
immortall
,
it
cannot
bee
doubted
,
that
they
were
before
and
neere
the
perfectest
forme
of
the
ruling
creature
.
And
the
light
of
Angels
in
origination
must
differ
infinitely
from
the
inaccessible
light
of
God
.
And
as
they
could
not
suffer
by
water
,
so
they
that
continued
in
their
originall
light
shall
not
perish
nor
suffer
by
fire
,
as
all
other
things
shall
,
euen
the
heauens
themselues
.
The
heauens
and
earth
which
are
kept
by
the
same
word
in
store
,
and
reserued
vnto
fire
,
&c.
2.
Pet.
3.
Psa.
102.25
Thou
hast
layed
the
foundations
of
the
earth
,
the
heauens
are
the
worke
of
thine
hands
,
they
shall
perish
but
thou
shalt
endure
:
Euen
they
all
shall
waxe
olde
as
doth
a
garment
,
as
a
vesture
shalt
thou
change
them
,
and
they
shall
bee
changed
,
2.
Pet.
3.12
.
Eccl.
17.31
.
&c.
The
heauens
beeing
on
fire
shall
bee
dissolued
,
and
the
Elements
shall
melt
with
heate
,
&c.
What
is
more
cleere
then
the
Sunne
?
yet
it
shall
faile
;
Yea
the
heauens
and
starres
though
insensible
bee
farre
more
excellent
then
the
sensible
creatures
of
the
earth
,
and
inferiour
waters
:
Not
concerning
their
forme
,
but
concerning
their
composition
,
perfect
mixture
,
and
pure
matter
of
corporalitie
:
All
which
cause
their
permanent
indiuidualitie
.
Such
is
the
substance
of
our
question
.
The
starres
are
vncleane
in
his
sight
:
How
much
more
man
euen
the
Sonne
of
man
,
Iob
15.15
.
which
is
but
a
worme
?
&c.
The
heauens
are
not
cleane
in
his
sight
,
how
much
more
Man
?
For
man
is
of
the
earth
.
And
heauen
is
the
congregation
of
waters
:
In
which
they
become
fixed
&
permanent
,
which
cannot
bee
without
the
action
of
their
spirit
of
light
and
fire
.
For
though
euerie
one
haue
their
part
of
all
foure
:
Yet
wee
finde
the
earth
and
ayre
patible
,
and
as
it
were
Nurses
or
rather
Seminaries
,
and
very
wombes
of
corruption
,
diseases
,
and
death
:
From
which
(
not
speaking
of
them
in
their
regenerated
bodies
,
)
no
sacrament
either
diuine
or
naturall
is
taken
:
And
in
,
from
,
and
by
which
all
things
both
macrocosmicall
and
microcosmicall
haue
their
Morbificall
exhalations
.
But
the
other
two
,
water
,
and
fire
,
bee
the
cleansers
and
naturall
renewers
of
all
;
which
as
they
decay
not
in
themselues
,
so
doe
they
preserue
.
For
the
fishes
were
not
brought
into
the
Arke
,
but
were
preserued
in
their
own
proper
Element
.
And
by
the
way
we
may
obserue
one
notable
doctrine
.
That
the
more
pure
,
cleane
,
and
subtile
any
thing
is
in
the
materialitie
of
his
primitiue
nature
,
the
more
irreuocable
is
the
ruine
and
destruction
,
if
it
suffer
violence
aboue
or
beyond
that
number
,
waight
,
and
measure
in
which
it
was
created
.
So
wee
see
the
fall
of
Angels
eternally
iudged
,
and
vitrified
substance
bee
irreducible
.
And
this
in
naturall
things
&
naturall
causes
is
also
true
.
But
to
proceede
:
after
in
the
creation
of
sensible
creatures
the
waters
were
first
serued
with
fish
&
soules
,
which
are
attributed
and
appropriated
vnto
the
waters
,
because
ayre
commeth
by
rarefaction
of
waters
,
and
is
extended
vnder
the
hollow
of
heauen
.
Lastly
was
Man
,
being
the
Epitome
and
Abridgement
of
the
whole
Creation
;
and
therfore
rightly
called
Microcosmus
,
a
little
world
:
for
whose
vse
and
seruice
all
other
things
were
created
:
For
the
good
or
bad
vse
whereof
,
he
shall
account
to
his
and
their
Creator
God
Almighty
.
The
order
of
proceeding
heerein
,
we
see
to
be
from
the
most
simple
and
vniuersall
,
to
the
most
compound
and
speciall
or
particular
.
So
sensibles
are
more
compounded
then
vegetables
,
Man
more
then
other
sensibles
;
minerals
lesse
then
vegetables
:
and
all
concerning
their
materiality
,
of
the
first
Chaos
,
partakers
of
the
essentiall
corporality
,
which
conteined
all
in
darknesse
.
CAP.
7.
IN
this
Chronicle
of
the
creation
,
there
is
very
excellently
taught
the
condition
of
all
Creatures
,
their
composition
,
and
state
of
their
naturall
life
.
There
are
two
corporal
or
bodied
Elements
,
Earth
and
Water
;
of
which
all
things
vnder
heauen
are
materially
compounded
:
The
spirit
of
life
in
euery
thing
is
his
naturall
heate
,
ioyned
therewith
by
the
meanes
of
the
ayre
(
which
is
here
called
the
rarefied
waters
,
)
first
created
by
the
motion
of
the
spirit
,
and
made
able
to
multiply
it selfe
in
any
fit
and
prepared
subiect
.
This
heate
is
chiefly
in
the
light
,
which
was
first
brought
out
of
the
Chaos
,
and
dwelleth
in
the
rarefied
waters
,
as
in
their
proper
subiect
.
So
the
whole
composition
consisteth
of
foure
;
two
patient
and
materiall
respectiuely
,
inferior
water
and
earth
:
two
agent
and
formall
respectiuely
,
superior
water
and
heate
,
or
light
:
which
if
we
call
ayre
and
fire
in
the
compound
,
it
shall
be
indifferent
,
for
it
matters
not
what
names
or
words
be
vsed
,
so
the
thing
be
vnderstood
.
These
foure
Elements
or
parts
of
composition
must
be
considered
two
waies
;
particularly
,
and
generally
.
Considered
particularly
they
euer
concurre
to
the
composition
of
things
corruptible
:
but
generally
,
of
things
incorruptible
.
To
which
purpose
let
vs
consider
;
that
there
is
a
generall
light
,
made
before
the
heauens
:
of
and
with
which
the
Elements
,
and
euery
elementary
compound
doth
communicate
more
or
lesse
:
and
thereby
hath
in
it
some
sparke
of
incorruptibility
,
and
possibility
to
attaine
it
,
according
to
the
primitiue
natural
predestination
of
his
first
creation
;
which
also
it
might
,
and
should
enioy
,
were
it
adapted
to
fit
digestion
,
and
fermentation
of
it selfe
:
where
all
the
Elements
should
neuer
cease
from
their
circular
labour
vntill
by
equall
proportion
and
temper
that
subiect
could
no
more
be
altered
;
of
which
there
is
some
neere
example
in
Gold
and
pretious
stones
.
There
is
also
a
generall
Heauen
,
not
made
to
distinguish
times
and
seasons
,
but
to
diuide
,
and
to
bee
as
it
were
a
Land-marke
betweene
the
Waters
,
(
the
interpretations
of
the
Hebrew
Maim
,
and
the
Comments
of
the
Aerial
Expansion
may
haue
their
truth
,
not
opposing
this
diuisor
:
)
which
generall
heauen
giueth
generall
influence
from
the
Waters
aboue
,
by
meanes
of
the
generall
light
,
into
the
inferiour
Elements
and
elementarie
compounds
,
and
also
spirituall
fixation
:
continuing
and
preseruing
the
cause
of
their
incorruptibilitie
,
beeing
an
actiue
Spirit
of
life
,
able
to
worke
by
digestion
and
fermentation
as
aforesaid
.
There
is
also
a
generall
and
vniuersall
Time
,
and
that
of
diuers
degrees
.
When
the
Chaos
was
created
,
Time
was
created
with
it
.
And
as
the
matter
of
all
things
,
being
then
in
this
Chaos
,
is
incorruptible
in
it selfe
,
though
diuerslie
passible
in
his
indefinitenesse
to
all
formes
:
so
is
that
time
with
it
created
,
in
it selfe
abstractiuely
vnderstood
,
vndiuided
,
though
communicated
vnto
Elements
and
Compounds
,
and
measuring
in
them
no
other
thing
then
the
incorruptibility
of
their
matter
.
Besides
this
,
there
is
another
generall
Time
,
measuring
the
generall
and
incorruptible
matter
,
which
slept
in
vnreuealed
darknesse
.
And
as
the
first
measureth
in
the
Elements
and
elemental
bodies
the
incorruptibility
of
the
matter
,
so
this
measureth
in
them
the
same
of
their
formes
,
to
the
preseruation
of
one
generall
forme
in
one
generall
matter
of
naturall
transcendence
.
The
third
generall
Time
began
with
the
Firmament
;
which
time
measureth
the
third
order
of
naturall
Being
from
the
Chaos
;
and
the
second
order
of
distinction
from
the
generall
light
.
That
is
the
diuision
of
waters
,
and
therefore
it
is
in
the
first
degree
of
composition
,
alterable
by
generation
and
corruption
:
for
in
it
the
foure
elements
were
perfected
of
all
naturall
sublunary
things
.
This
time
is
the
first
of
all
,
vnto
which
our
speculation
reacheth
,
concerning
the
naturall
estate
of
things
corruptible
and
generable
:
for
the
other
two
come
neerer
the
last
dissolution
,
when
al
things
shal
stand
adorned
in
one
light
,
or
fall
confused
in
one
darknesse
.
And
these
vniuersall
and
incorruptible
causes
,
Matter
and
Forme
,
are
really
according
to
their
natures
in
the
elements
and
euery
compound
;
and
either
shall
with
them
in
their
present
estate
continue
vnto
the
last
possibility
of
their
predestination
,
or
alter
them
that
they
may
so
continue
;
or
else
being
seuered
from
them
returne
to
their
proper
place
,
vnder
the
commensuration
of
their
proper
time
,
till
all
things
be
restored
in
the
incorruptible
regeneration
of
an
immortall
spring
.
So
is
their
particular
matter
and
forme
separable
,
corruptible
in
respect
of
the
composition
;
and
measured
by
particular
times
,
in
which
generations
and
corruptions
do
happen
of
all
things
thereunto
subiect
.
The
particular
light
began
with
the
Starres
,
and
that
of
so
many
different
effects
,
as
there
be
varieties
in
their
motion
,
receptions
of
light
,
irradiations
,
and
whatsoeuer
else
in
true
Astronomy
can
bee
said
of
them
.
This
is
the
particular
beginning
of
time
and
times
,
and
the
proper
measure
of
all
specifications
and
particularities
:
Yet
some
would
haue
the
measure
of
specifications
to
be
in
the
time
of
the
vnstarred
heauens
,
and
of
particularities
as
is
here
said
.
It
is
no
inconuenience
to
agree
with
them
,
both
haue
their
speculations
,
but
agree
in
the
issue
of
particularities
.
If
it
be
obiected
,
that
this
being
true
,
vegetables
be
incorruptible
,
because
they
were
created
before
this
light
,
and
time
of
the
Stars
;
I
say
,
it
followeth
not
.
For
they
are
made
of
earth
and
inferiour
waters
,
earth
being
predominant
,
which
imply
matter
and
forme
separable
,
and
by
consequent
corruptibility
of
the
compound
,
not
withstanding
the
concours
of
the
other
two
elements
aforesaid
.
They
were
giuen
for
food
to
man
,
and
all
other
animals
(
except
Fishes
)
which
were
made
after
the
Stars
;
and
therefore
doe
communicate
in
nature
with
them
.
And
though
they
were
made
before
the
light
and
time
of
generations
and
corruptions
,
yet
they
were
not
then
absolutely
perfect
.
For
neither
had
they
then
increased
their
species
with
succession
of
indiuiduals
,
nor
attained
their
last
end
in
which
al
perfection
is
consummate
:
that
is
,
to
be
meate
for
man
and
beasts
,
made
in
the
light
and
times
of
generations
.
But
therein
we
may
note
,
that
all
things
made
before
this
time
,
being
generable
and
corruptible
,
be
in
their
generations
hermaphroditicall
:
and
therein
differ
from
the
other
more
multitudinary
and
angulare
.
And
from
this
place
a
good
cabalist
may
gather
something
of
the
immortalitie
of
the
flesh
,
and
by
consequent
of
resurrection
:
because
their
foode
is
of
that
which
in
the
first
creation
concerning
time
and
light
,
is
incorruptible
;
amongst
which
there
is
a
tree
of
life
.
What
then
shall
we
say
of
meate
and
medicine
made
of
that
,
which
in
creation
preceeds
these
,
in
his
particular
bodie
is
durable
with
the
heauens
,
lesse
compounded
and
angulare
then
any
vegetable
.
But
to
returne
:
moreouer
the
earth
and
all
things
therein
receiued
the
curse
,
and
became
hereunto
subiect
by
Adams
fall
,
and
cannot
without
sweate
and
labour
eate
their
bread
,
that
is
,
enioy
the
predestination
of
the
spirit
of
life
which
is
in
them
.
But
if
they
were
helped
and
cherished
by
some
matter
like
and
connaturall
to
that
spirit
of
life
,
which
they
haue
of
the
vniuersall
light
,
and
the
vpper
waters
measured
by
the
vniuersall
time
of
the
vnstarred
heauen
;
noe
doubt
they
might
endure
farre
beyond
that
time
they
now
doe
,
if
peraduenture
not
to
the
worlds
ende
:
which
in
their
present
estate
is
impossible
for
many
causes
,
and
by
reason
hereditarie
corruption
hath
taken
so
great
and
deepe
roote
;
as
one
(
though
to
another
end
)
saith
;
Damnosa
quid
non
imminuit
Dies
?
Aetas
Parentum
,
peior
auis
tulit
Nos
nequiores
,
mox
daturos
Progeniem
vitiosiorem
.
Wherein
the
whole
world
,
and
euerie
part
thereof
,
haue
their
part
,
both
in
quantity
diminished
,
life
shortned
,
naturall
vertues
decayed
,
and
generally
in
minority
of
all
things
that
belong
to
their
naturall
being
or
well
being
:
and
shall
not
be
restored
,
vntill
the
general
restauration
of
the
vniuerse
.
Say
vnto
a
woman
which
trauaileth
,
2.
Efdras
.
5.52
.
wherefore
are
not
they
whom
thou
hast
now
brought
forth
like
those
that
were
before
thee
,
but
lesse
of
stature
?
And
she
will
answer
thee
,
some
were
born
in
the
flower
of
youth
,
others
were
borne
in
the
time
of
age
,
when
the
wombe
failed
:
Consider
now
that
yee
are
lesse
of
stature
then
those
that
were
before
you
,
and
so
are
they
that
come
after
you
lesse
then
they
:
as
the
Creatures
which
now
beginne
to
be
old
,
and
haue
passed
ouer
the
strength
of
youth
.
CAP.
8.
OF
these
two
kinds
of
essentiall
causes
,
generall
and
particular
,
corruptible
and
incorruptible
,
all
sublunary
things
consist
and
haue
their
being
and
existence
in
matter
and
forme
,
body
and
spirit
.
And
are
in
possibility
to
such
end
,
as
naturally
follow
these
beginnings
,
corruptible
or
incorruptible
,
transumtable
or
permanent
.
And
nature
naturally
proceeding
,
euer
intendeth
the
greatest
naturall
perfection
in
all
her
workes
,
and
the
preseruation
thereof
.
But
because
in
the
excellent
ornament
and
beauty
of
Gods
glorious
workmanship
(
consisting
of
innumerable
variety
of
seuerall
species
and
perticularities
in
nature
)
all
participate
not
alike
,
of
the
incorruptible
causes
,
nor
be
alike
tempered
by
the
digestion
of
their
compounding
Elements
,
many
things
of
necessity
are
of
shorter
continuance
then
other
,
more
subiect
to
change
and
corruption
.
This
change
&
corruption
,
being
properly
the
death
of
euery
particular
body
,
commeth
not
by
vtter
destruction
or
annihilation
of
any
essential
part
,
but
is
only
a
disorganizing
of
the
spirits
tenement
,
and
a
separating
of
these
said
parts
,
each
returning
to
his
place
vnder
the
measure
of
generall
time
.
Neither
do
any
of
them
so
perish
,
but
that
their
mortall
immortalitie
,
vnder
the
said
commensuration
continuing
vnto
the
worlds
end
,
is
manifest
.
For
those
things
,
which
in
their
indiuiduall
bodies
haue
not
this
immortality
(
as
wee
see
the
heauens
,
gold
,
&
precious
stones
to
haue
)
are
preserued
here
by
succession
,
as
it
were
of
immortall
seede
.
For
all
men
came
out
of
Adams
loynes
:
And
his
substance
by
propagation
continueth
to
the
last
end
of
al
natural
things
.
In
contemplation
wherof
the
Greek
Philosophers
affirme
,
that
in
all
seedes
there
is
somthing
wonderful
,
proportionable
to
the
Element
of
Stars
.
But
if
we
consider
the
regeneration
of
this
body
in
his
digested
,
purified
Elements
,
though
it
be
aboue
the
compasse
of
common
reason
,
and
seeme
miraculous
;
yet
no
doubt
wee
may
therein
contemplate
,
and
most
notably
discerne
the
complement
of
Nature
in
the
immortality
of
euery
particular
,
which
before
was
shadowed
in
succession
.
Nothing
can
proceede
infinitely
in
change
;
therefore
there
must
bee
some
end
or
period
of
particular
times
,
wherein
changes
happen
.
The
whole
memorie
of
Nature
,
being
the
Image
of
God
,
cannot
bee
blotted
out
and
destroyed
.
Therefore
after
the
determination
of
number
,
to
auoide
infinitie
,
there
shall
be
an
immortality
of
particular
things
:
Not
by
the
ruine
of
Nature
,
but
by
the
full
acted
accomplishment
of
the
whole
possibility
,
and
satisfying
the
appetite
of
all
causes
.
If
it
bee
demaunded
whether
this
shall
also
bee
in
other
sensibles
,
vegetables
,
and
minerals
,
the
answer
requires
modestie
,
for
it
is
not
made
certaine
vnto
vs
;
Et
praestat
dubitare
de
occultis
,
quàm
litigare
de
incertis
.
For
my selfe
I
rather
thinke
of
the
Negatiue
.
My
reason
is
:
The
whole
vniuersitie
and
frame
of
the
creation
is
the
Image
of
God
:
And
this
whatsoeuer
is
epitomized
in
Man
,
conteining
most
exactly
the
whole
harmony
and
discord
,
order
and
confusion
of
all
causes
and
effects
,
according
as
he
standeth
or
falleth
to
God
his
master
.
And
so
is
the
true
and
real
storehouse
of
al
Gods
workes
,
and
his
most
perfect
Image
:
the
Image
of
his
glorie
if
hee
stand
,
of
his
wrath
and
iudgement
if
he
fall
.
Alt
hings
were
blessed
for
his
sake
&
vse
:
the
same
were
cursed
for
his
sinne
and
abusing
the
creatures
contrary
to
commaundement
:
hee
shall
account
to
God
as
his
Steward
for
all
;
and
in
him
they
shall
be
perfected
to
immortality
,
not
distinctlie
in
their
present
shapes
,
but
as
hauing
in
him
that
they
are
.
For
after
the
regeneration
man
hath
no
more
vse
of
them
,
either
necessary
or
ornamentall
.
And
so
the
cause
of
their
natural
and
distinct
being
ceaseth
.
So
the
whole
creature
is
immortall
,
that
is
,
the
generall
causes
of
matter
and
forme
,
of
which
all
things
were
in
an
elementall
body
perfectly
tryed
,
digested
,
depured
,
&
inseparably
vnited
,
and
as
it
were
fixed
in
the
highest
perfection
,
which
is
Man
.
In
whom
all
naturall
bodies
of
which
wespeake
,
concurre
and
rest
,
as
al
riuers
run
into
the
sea
making
one
deepe
.
And
if
the
exposition
of
Dionysius
Carthusianus
be
not
receiued
,
peraduenture
this
may
agree
with
the
meaning
of
S.
Paul
in
the
8.
Cha.
to
the
Romanes
,
from
the
19.
verse
to
the
24.
To
this
purpose
we
may
further
consider
,
how
God
in
all
his
workes
euer
abhorred
multitude
tending
to
diuision
,
making
all
things
conspire
in
vnity
of
most
accomplished
perfection
.
In
the
creation
of
the
second
day
it
is
not
said
,
And
God
saw
that
it
was
good
.
Not
that
the
Creatures
of
that
day
wanted
his
blessing
,
but
to
teach
vs
the
danger
of
diuision
,
which
beginning
in
the
first
defection
from
vnity
,
endeth
in
confusion
:
and
is
neuer
restored
but
by
returning
againe
from
the
tumult
of
multiplied
duality
,
and
conspiring
in
the
vnited
goodnesse
of
all
good
things
,
to
receiue
the
vndiuided
blessing
of
rest
and
quietnesse
in
the
mysticall
Septenarie
.
So
God
saw
all
that
he
had
made
,
and
loe
it
was
very
good
.
It
is
not
said
,
he
saw
them
and
euerie
of
them
,
and
they
were
good
.
Duo
,
two
,
as
the
number
of
diuision
had
no
blessing
,
but
in
6.
being
vnitiuely
tripled
,
according
to
the
first
vniuersall
causes
,
it
was
ioyned
to
the
number
of
all
,
as
one
of
,
in
,
and
with
them
,
without
diuision
for
them
;
and
so
rested
in
the
perfection
of
vnity
,
sanctifying
the
creature
in
7.
And
as
all
things
natural
are
of
three
vniuersal
causes
,
so
on
that
roote
is
squared
the
last
preparation
of
them
,
which
is
Man
:
receiuing
perfection
in
10.
by
which
,
9.
returneth
into
vnity
,
the
first
and
last
perfection
of
all
perfections
.
For
6.
and
9.
be
the
numbers
of
preparation
and
motion
.
7.
and
10.
the
numbers
of
rest
and
perfection
in
nature
.
CAP.
9.
NOW
let
vs
enquire
whither
it
bee
possible
in
nature
to
produce
such
a
compounded
substance
,
tempered
of
the
Elements
,
in
which
,
after
exact
digestion
,
the
predominancy
of
the
spiritual
causes
shall
be
manifested
in
true
figure
of
regeneration
.
So
that
the
appetite
of
this
matter
being
fully
satisfied
,
it
shall
bee
capable
of
no
greater
natural
perfection
,
nor
subiect
to
change
in
it selfe
:
but
,
like
the
superior
waters
,
mixe
it selfe
with
the
spirit
of
life
in
euery
natural
thing
,
&
work
in
it
restauration
&
preseruation
in
such
measure
,
as
the
naturall
predestination
of
that
thing
wherwith
it
is
ioined
is
able
to
receiue
:
and
so
be
Genus
generum
,
and
forma
formarum
,
most
vniuersall
to
all
elementate
compounds
.
I
say
a
naturall
perfection
and
naturall
change
,
meaning
so
great
and
high
degree
,
as
the
possibility
of
this
world
,
hasting
in
speedy
fluxe
to
an
end
,
can
suffer
and
beare
.
For
I
know
that
when
the
pure
heauens
,
and
perfect
elements
doe
burne
,
melt
,
and
shall
bee
purged
with
the
powerfull
fire
in
the
last
complement
of
Nature
,
that
then
also
all
things
of
or
vnder
them
consisting
,
shall
much
more
suffer
the
same
.
Such
things
therefore
as
we
speake
of
be
commonly
diuided
into
animals
,
vegetables
,
and
minerals
:
vnderstanding
each
largely
to
comprehend
all
the
particular
Species
of
their
owne
kind
,
also
all
errors
whether
by
abundance
or
defect
of
matter
,
strength
and
weaknes
of
causes
,
&c.
amongst
these
we
also
comprehend
lithophytes
,
transplanted
from
a
vegetable
roote
to
a
minerall
body
,
and
zoophytes
,
which
for
the
most
part
haue
in
neerest
agreement
an
animall
body
,
and
a
minerall
house
.
For
a
ground
and
principle
heerein
we
assume
that
which
with
common
consent
is
receiued
in
euery
sect
of
Philosophy
:
Nature
not
hindered
in
her
actions
doth
produce
that
wherein
she
laboureth
,
in
the
greatest
perfection
that
may
be
.
This
we
see
to
be
true
in
all
indiuiduall
things
,
in
the
specification
of
their
birthes
,
in
their
proper
and
naturall
matrices
:
as
also
in
vnnaturall
issues
from
vnproper
and
vnnaturall
matrices
:
and
in
Monsters
of
superfluity
,
defect
,
&c.
In
all
which
nature
frameth
somthing
as
neere
to
the
specifical
perfection
of
the
seede
sowen
,
as
the
matrice
,
matter
,
causes
,
and
adaptation
thereof
will
suffer
:
Also
in
equiuocall
generations
,
&
things
animated
by
fermentation
,
putrifaction
,
&c.
And
this
also
in
Vegetables
,
as
in
graffing
;
where
a
Crab-stocke
feedeth
a
Pippin
.
In
transplantation
,
as
of
wheate
into
Rye
,
&c.
In
culture
,
both
of
degeneration
and
exaltation
,
as
in
garden
fruits
,
double
flowers
,
&c.
Likewise
in
minerals
,
as
is
sufficiently
declared
by
good
Authors
,
and
daily
experienced
by
such
as
vse
iudgement
in
searching
,
digging
,
and
vse
of
Mines
.
Also
in
spagyricall
maturation
of
vnripe
Mines
,
and
of
vnperfect
minerals
by
cohobating
imbibition
of
fit
minerall
waters
,
&c.
The
second
seruing
to
this
point
,
is
no
lesse
euident
and
common
.
Euerie
effect
is
the
effect
of
some
cause
,
and
therefore
answerable
vnto
it
.
And
of
this
followeth
a
third
.
There
is
no
reall
cause
actually
being
,
without
his
effect
in
actus
all
existence
:
Else
should
nature
labour
in
vaine
,
and
consume
her selfe
about
nothing
with
lesse
profit
,
then
a
mountaine
calling
a
Midwife
to
bee
deliuered
of
a
Mouse
.
This
being
graunted
,
let
vs
remember
what
is
before
prooued
of
the
difference
of
causes
,
Generall
and
Particucular
,
not
taking
away
the
subalternate
dependence
of
all
,
for
the
whole
beeing
of
subiects
with
their
inherent
vertues
and
applications
,
as
they
now
are
to
themselues
and
others
.
By
particular
I
meane
not
indiuiduall
,
but
that
which
is
put
vnder
or
beneath
the
vniuersality
of
Natures
indefinitenesse
,
by
being
appropriated
to
any
inferior
or
subalternate
kind
of
specification
.
General
causes
working
in
themselues
produce
generall
effects
,
but
receiued
in
particular
subiects
work
according
to
euery
particular
kind
,
in
Animals
,
Vegetables
,
and
Minerals
.
This
barre
or
repulsion
from
generality
commeth
by
specification
;
and
specification
from
the
concourse
of
particular
causes
,
hindering
nature
from
her
generall
worke
.
The
matter
is
indifferent
to
all
;
because
it
is
generall
,
and
more
incorruptible
:
and
desiring
a
forme
most
naturall
to
it selfe
,
must
needs
be
best
satisfied
with
generality
.
Take
away
the
particular
specificating
causes
,
and
this
generall
effect
must
needs
follow
:
as
the
light
of
the
Sunne
is
altered
according
to
the
colour
of
any
Glasse
wherethrough
it
passeth
,
which
glasse
being
taken
away
,
it
appeareth
in
that
generall
brightnesse
which
is
proper
to
it selfe
.
If
therefore
it
bee
possible
to
continue
in
nature
the
action
of
the
generall
causes
not
hindered
by
subalternation
of
particularity
,
vnto
the
last
digestiue
fermentation
of
this
matter
,
no
doubt
there
wil
be
produced
an
effect
generall
,
a
reall
existing
substance
,
indefinite
,
indeterminate
,
to
al
specificated
substances
:
being
spirit
of
naturall
life
in
all
perfection
to
euery
one
in
his
kind
,
of
which
it
shall
be
receiued
as
aforesaid
.
As
the
honour
and
authority
of
a
King
,
continuing
in
his
owne
absolute
power
vndiminished
,
giueth
honour
and
authoritie
to
all
kinde
of
his
subiects
to
euery
one
according
to
his
place
,
degree
,
and
office
.
And
to
his
subiects
is
as
it
were
Genus
generum
,
and
Forma
formarum
:
so
matter
beeing
in
it selfe
indifferent
to
all
,
and
informed
in
the
first
light
of
Nature
,
with
the
most
vniuersall
forme
of
simplicitie
,
in
composition
naturally
desireth
the
most
generall
forme
which
is
possible
for
any
elementate
compound
to
haue
.
Yet
notwithstanding
is
specificated
according
to
the
subalternate
causes
working
therein
.
As
we
may
say
,
a
King
in
his
officers
is
coarcted
into
a
Chancellor
,
a
Treasuror
,
an
Admirall
,
Iudge
,
Iustice
,
Constable
,
&c.
CAP.
10.
THe
possibility
of
this
general
vnspecificated
substance
appeareth
:
and
more
,
a
very
necessity
thereof
,
lest
Nature
should
worke
in
vaine
,
hauing
the
concourse
of
all
necessary
causes
not
corrupted
.
Let
vs
therefore
search
further
,
how
and
of
what
this
may
bee
done
,
in
any
sublunary
matter
compounded
of
the
elements
,
animall
,
vegetable
,
minerall
,
largely
taken
as
aforesaid
.
First
let
vs
consider
the
state
of
innocency
,
in
which
all
things
were
absolutely
perfect
,
each
in
his
owne
kinde
:
so
that
the
measure
of
the
generall
causes
in
them
was
not
hindered
from
their
actions
by
any
seed
of
corruption
or
clog
of
grossenesse
,
but
free
in
their
owne
libertie
to
worke
and
produce
effects
answerable
to
their
proportion
in
euery
body
.
For
all
bodies
in
their
naturall
being
are
not
alike
perdurable
,
but
graduated
with
more
or
lesse
,
as
the
concourse
of
particular
causes
and
agents
is
more
or
lesse
in
them
.
And
those
,
whose
composition
is
most
simple
and
least
remote
from
the
Elements
by
subalternation
,
are
of
all
others
least
subiect
to
corruption
in
their
specificated
naturall
bodies
:
as
minerals
.
But
to
returne
where
we
left
;
this
primitiue
and
genethliacal
perfection
by
Adams
fal
was
impaired
and
ouerueiled
,
as
it
were
in
a
shadow
of
death
:
so
that
those
things
which
God
saw
to
be
good
,
were
now
infected
with
the
fruite
and
iuyce
of
that
tree
in
which
the
knowledge
of
euill
grew
:
and
being
poysoned
by
Adams
taste
,
were
with
him
cursed
.
Neither
was
there
any
way
left
for
him
to
enioy
their
goodnesse
seuered
from
euill
,
but
by
labour
and
trauaile
.
Cursed
is
the
earth
for
thy
sake
.
In
sorrow
shalt
thou
eate
of
it
all
the
daies
of
thy
life
.
In
the
sweat
of
thy
face
shalt
thou
eate
thy
bread
,
vntill
thou
returne
to
earth
.
This
sweate
and
trauell
to
eate
bread
is
not
tyed
to
the
table
of
meales
,
nor
to
plowing
and
sowing
,
but
is
generall
to
the
fruition
of
euery
naturall
thing
in
his
vse
of
vertue
and
goodnesse
.
Was
not
the
water
made
sweete
with
wood
,
Ecclus.
38.
that
men
might
know
the
vertue
thereof
?
The
vertue
of
this
wood
and
all
other
things
was
knowne
to
Adam
,
but
lost
in
the
heires
of
the
slothfull
,
married
vnto
the
beauty
of
the
Daughters
of
men
,
either
refusing
,
or
not
rightly
vnderstanding
the
sweate
of
eating
bread
.
Man
became
rebellious
and
disobedient
vnto
God
;
so
other
creatures
to
man
.
Man
is
restored
to
God
by
the
suffering
of
one
most
perfect
;
so
naturall
things
vnder
the
ordinance
of
God
,
vnto
man
by
one
most
exactly
purified
,
digested
&
regenerated
naturall
compound
.
And
(
not
defining
)
I
thinke
it
no
error
to
say
,
●●m.
8.
that
as
euery
creature
is
subiect
to
vanitie
,
and
groneth
with
vs
,
and
at
last
shall
be
deliuered
from
the
bondage
of
corruption
vnto
the
glorious
libertie
of
the
sonnes
of
God
:
so
also
there
may
be
naturally
,
before
that
consummation
of
all
things
,
some
proofe
of
this
restored
incorruptibilitie
,
really
existing
in
a
complete
elementate
Compound
,
as
is
before
said
in
the
9.
chapter
.
Of
this
matter
and
substance
speaketh
Roger
Bacon
.
It
is
possible
to
nature
and
art
helping
nature
,
to
prepare
Corpus
aequalis
complexionis
,
in
quo
omnia
elementa
sunt
aequalia
,
&
adaequata
,
quo-ad
virtutes
.
Necesse
etiam
est
quòd
sit
possibilitas
huius
corporis
;
quoniam
corpora
in
resurrectione
non
possunt
habere
incorruptionem
&
immortalitatem
,
nisi
per
hoc
corpus
&c.
and
in
another
place
,
Et
hoc
est
corpus
aequale
,
ex
quo
componentur
corpora
post
resurrectionem
.
And
this
is
the
rest
from
sweat
and
labour
that
euery
naturall
thing
shall
haue
after
it
is
returned
into
earth
;
in
the
second
purifying
of
examination
by
fire
:
As
our
Hermes
saith
of
the
worlds
wonder
,
Vis
eius
est
integra
,
si
versa
fuerit
in
terram
.
The
perfection
of
the
earthly
paradise
decaied
not
:
but
the
way
thereof
was
precluded
:
whither
nature
cannot
enter
,
but
by
passing
the
fiery
sword
.
Man
in
the
Scripture
is
called
Omnis
creatura
,
euery
creature
:
And
therefore
in
him
shall
this
restoring
from
groning
and
trauailing
,
and
deliuerie
from
the
bondage
of
corruption
bee
vltimatè
,
in
consummation
perfected
;
As
before
in
the
eight
chapter
.
Where
heate
is
multiplied
,
It
is
indifferent
to
congeale
earth
and
melt
waxe
,
to
rarifie
water
into
ayre
,
or
incinerate
Combustible
mater
.
Clay
in
the
potters
hand
,
and
wood
in
the
grauers
,
are
in
the
workemans
power
to
forme
at
his
pleasure
,
Indifferent
to
all
shapes
:
So
is
the
efficient
cause
in
the
minde
of
the
Artist
.
But
after
one
forme
induced
there
is
no
place
for
any
other
without
destroiing
the
first
.
So
Nature
(
though
not
abridged
,
and
so
short
tyed
as
mechanisme
)
before
the
specificall
perfection
of
any
thing
,
is
free
to
any
thing
.
For
things
perfected
haue
attained
the
last
determinate
end
of
their
possibility
,
and
therein
naturall
motion
tending
to
generation
doth
cease
:
But
the
seedes
and
spermatical
substances
haue
not
attained
any
end
or
perfection
,
neither
be
out
of
thelatitude
of
indetermination
,
&
indefinitenesse
;
and
therfore
are
in
the
power
of
the
predominant
causes
to
produce
such
effects
,
as
answere
them
:
which
be
most
vniuersall
,
most
generall
,
such
as
before
are
spoken
of
and
declared
.
This
in
any
forme
meerely
artificiall
cannot
be
;
because
the
matter
in
which
art
worketh
hath
no
internall
cause
actiue
,
neither
power
nor
appetite
naturall
to
the
effects
of
art
,
but
lyeth
there
like
a
peripatetick
priuation
:
and
all
resteth
in
the
braine
and
hand
of
the
Workman
,
externall
and
forreine
to
the
matter
.
It
may
be
obiected
,
and
commonly
is
,
That
of
any
seede
or
spermaticall
matter
nothing
can
naturally
bee
produced
or
bred
;
but
a
body
of
that
kind
or
species
,
of
which
the
seed
is
:
and
that
therefore
God
in
the
seuerall
blessings
of
his
seuerall
creatures
commaunded
euery
one
to
increase
and
multiply
in
his
owne
kinde
.
But
heerein
we
condemne
the
shallownes
of
vnderstanding
,
and
besotted
reason
,
which
regarding
onely
things
at
hand
,
and
the
first
face
,
looke
no
further
.
Generally
any
seed
groweth
to
a
perfection
of
life
,
being
receiued
in
any
neere
matrice
of
his
own
next
Genus
:
though
this
thing
so
produced
be
not
specificall
to
any
kind
,
either
of
male
or
female
.
And
this
is
of
the
naturall
power
of
causes
subalternately
generall
.
But
this
is
against
the
end
of
specificall
nature
,
euer
intending
the
preseruation
of
the
species
,
and
so
the
generation
of
things
like
in
specie
,
that
may
haue
the
like
power
of
propagation
in
their
owne
kind
,
which
is
not
onely
according
to
the
naturall
law
,
but
also
according
to
the
commaundement
.
So
for
preseruation
of
families
the
Iewes
had
a
commaundement
in
what
Tribe
and
stocke
to
marrie
;
Yet
,
if
they
married
contrarie
to
that
commandement
,
there
were
children
borne
.
So
for
chastitie
and
preseruation
of
families
,
adulterie
is
forbidden
;
Yet
there
be
whole
generations
of
adulterous
mixture
,
according
to
the
naturall
gift
,
though
with
breach
of
the
morall
law
.
The
seede
of
man
receiued
into
his
proper
matrice
can
naturally
produce
nothing
but
man
;
except
in
certaine
causes
of
superfetation
,
vnequalitie
,
&c.
Yet
these
bee
called
vnnaturall
errours
,
&c.
and
so
they
bee
,
beeing
compared
to
the
finall
intent
.
But
beeing
in
the
matrice
of
some
other
Animall
there
is
formed
a
Monster
,
no
man
.
Partus
exparte
sequitur
ventrem
.
So
in
all
other
Animals
,
else
we
should
bee
more
full
of
Asses
,
&
want
Mules
.
Hence
commeth
the
prouerb
,
Africasemper
aliquid
apportat
noui
.
The
like
we
see
in
Vegetables
,
both
in
grafts
&
seedes
:
which
for
the
most
part
are
in
the
hands
of
the
husbandman
,
and
gardener
,
to
alter
at
their
pleasure
.
For
,
as
it
is
true
that
nature
doth
produce
seede
and
spermaticall
substances
,
so
it
is
most
certaine
that
the
hand
of
man
may
ioyne
them
together
in
any
other
matrice
then
that
by
which
they
are
specificated
:
or
,
if
they
be
hermaphroditicall
,
plant
them
in
like
sort
in
any
other
matrice
:
And
beeing
so
ioyned
or
planted
,
nature
will
fall
to
worke
,
and
neuer
cease
vntill
shee
haue
brought
the
matter
to
the
last
perfection
possible
for
those
causes
to
induce
,
bee
it
more
or
lesse
excellent
,
then
the
species
of
the
seede
.
Instance
of
this
is
not
so
easily
giuen
in
minerals
:
because
their
spermaticall
matter
is
not
so
familiar
amongst
vs
.
Yet
a
man
painefull
in
search
,
diligent
in
obseruing
,
iudicious
in
reading
,
industrious
in
practise
,
may
satisfie
himselfe
therein
.
Excellent
things
bee
farthest
from
sense
,
and
therefore
more
difficult
.
In
the
creation
there
is
no
mention
made
of
Minerals
:
But
they
bee
afterwards
named
for
the
riches
of
some
of
the
countries
diuided
by
the
riuers
flowing
out
of
Eden
.
And
in
the
whole
Scriptures
verie
little
is
taught
of
their
originall
,
and
that
verie
darkely
.
This
is
the
chiefe
sweate
and
labour
wherein
man
eateth
his
naturall
bread
.
It
is
somwhere
said
,
Out
of
much
earth
is
turned
a
little
gold
.
But
if
wee
can
finde
out
their
material
element
,
it
will
be
no
hard
matter
to
know
their
next
seedie
substance
.
All
things
that
are
of
the
earth
shall
turne
to
earth
againe
,
Ecles
.
40.
●●
.
and
they
that
are
of
the
waters
shall
returne
into
the
sea
.
In
Iob
it
is
briefly
toucht
,
yet
more
plainly
then
elswhere
in
one
continued
place
.
The
dead
things
are
formed
vnder
the
waters
,
Job
.
26.5
.
or
neere
vnto
them
.
This
sheweth
truely
the
materiall
element
of
the
purest
minerals
.
〈◊〉
8.1
.
And
againe
,
The
siluer
hath
his
veine
,
and
the
gold
his
place
where
they
take
it
.
Iron
is
taken
out
of
the
dust
,
and
brasse
is
moulten
out
of
the
stone
.
God
putteth
an
end
to
darknesse
,
and
hee
trieth
the
perfection
of
all
things
.
He
setteth
a
bound
of
darkenesse
and
of
the
shadow
of
death
.
The
floud
breaketh
out
against
the
inhabitant
,
and
the
waters
forgotten
of
the
foote
,
being
higher
then
man
,
are
gone
away
.
The
stones
thereof
are
a
place
of
saphires
,
and
the
dust
of
it
is
gold
.
There
is
a
path
which
no
fowle
hath
knowne
,
neither
hath
the
Kytes
eyeseene
:
the
Lyons
whelpes
haue
not
walked
it
,
neither
the
Lions
passed
thereby
.
Hee
putteth
his
handes
vpon
the
rockes
,
and
his
eye
seeth
euerie
precious
thing
.
He
bindeth
the
flouds
,
that
they
doe
not
ouerflow
,
and
the
thing
that
is
hid
bringeth
to
light
.
But
where
is
wisedome
found
,
and
where
is
vnderstanding
?
&c.
Not
prophaning
the
diuine
application
and
sense
of
this
place
,
consider
as
a
chimicall
natural
Philosopher
in
these
verses
,
what
is
ment
by
dead
things
,
waters
,
veine
,
place
,
darknesse
,
shaddow
of
death
,
floud
,
inhabitant
,
bread
,
fire
turned
vp
,
dust
,
vnknowne
path
,
Kites
eye
,
Lions
whelpe
,
Lyon
,
Rockes
,
Mountaines
,
and
then
you
may
boast
that
you
know
the
beginnings
,
spermaticall
substance
and
true
generation
of
mettals
.
And
for
your
better
helpe
in
this
search
take
with
you
one
thing
out
of
Paracelsus
,
&
beleeue
it
as
an
article
of
your
naturall
creede
.
Heate
is
life
,
and
cold
is
cause
of
death
.
The
effect
of
heate
and
life
is
opennesse
of
the
body
and
fluidnes
;
congelation
and
immobilitie
is
of
cold
and
death
.
Whatsoeuer
tinckteth
into
a
white
colour
,
hath
the
nature
of
life
and
the
property
of
light
,
and
power
causing
life
;
on
the
other
side
,
whatsoeuer
tinkteth
into
blacknesse
,
or
maketh
blacke
,
communicateth
in
nature
with
death
,
and
hath
the
nature
of
darkenesse
,
and
power
to
kill
.
The
coagulation
and
fixation
of
this
corruption
is
the
earth
with
his
coldnes
.
The
house
is
euer
dead
,
but
that
which
dwelleth
therein
liueth
.
But
to
proceede
in
our
intent
:
wee
seeke
not
to
make
or
haue
produced
,
by
nature
single
,
or
helped
by
the
hand
of
her
seruant
art
,
any
such
irregular
monster
as
is
contrarie
to
any
law
or
commandement
in
the
assertion
of
vnitie
,
or
against
the
naturall
and
shamefaced
chastitie
of
naturall
specifications
,
as
by
the
issue
shall
appeare
.
We
search
a
substance
of
naturall
equalitie
of
Iustice
,
exalted
in
Hermaphroditicall
fruitfulnesse
of
it selfe
,
aboue
the
three
forenamed
kindes
,
that
it
may
bee
to
euery
of
them
generally
applicable
,
and
with
their
indiuiduals
be
made
specificall
to
all
,
and
each
;
wherein
wee
offer
no
vnhallowed
violence
to
any
thing
.
And
therefore
wee
say
,
As
it
is
not
perpetually
necessarie
that
the
thing
produced
must
euer
answer
the
kinde
of
that
whose
seede
it
was
,
but
may
be
and
often
is
traduced
particularly
as
is
said
:
So
also
is
it
as
infalliblie
true
,
that
of
a
spermaticall
matter
may
bee
made
naturally
,
a
transcendent
vniuersall
and
generall
substance
,
Genus
generum
and
Forma
formarum
,
of
such
propertie
,
vertue
,
and
efficacie
as
hath
beene
spoken
of
.
And
this
resteth
for
vs
further
to
prooue
.
CAP.
11.
IN
euery
of
the
three
kinds
,
whereof
wee
speake
,
Animals
,
Vegetables
,
and
Minerals
,
this
thing
must
bee
sought
.
But
we
must
resolue
of
the
neerest
.
It
is
easier
for
nature
to
make
aire
of
water
,
then
of
earth
.
And
the
caruer
chooseth
not
the
whole
truncke
to
make
his
images
,
but
a
peece
of
timber
fit
and
readie
squared
,
where
there
is
no
superfluitie
,
but
that
which
filles
vp
the
hollownesse
,
which
hee
is
to
engraue
:
No
defect
but
of
the
forme
,
which
hee
must
make
,
&c.
In
each
of
these
three
kindes
there
bee
considerable
,
The
whole
entire
or
integrall
perfected
indiuidualles
,
Their
partes
,
Their
vnprofitable
excrements
,
their
spermes
and
spermaticall
substance
.
Against
all
which
Nature
in
this
work
doth
wholly
except
,
sauing
onely
sperme
or
spermaticall
substance
.
The
whole
body
is
concluded
vnder
all
the
confluence
of
specification
:
and
Nature
hath
therein
done
all
that
she
intended
;
and
so
motion
ceaseth
,
as
before
said
in
the
next
precedent
Chapter
.
The
like
reason
is
of
partes
;
In
excrements
many
haue
either
beene
mired
,
or
drowned
altogether
,
with
what
successe
themselues
best
know
,
with
what
reason
other
men
can
iudge
,
though
neuer
taught
by
ill
sauoured
experience
.
The
elementall
proportion
of
euery
thing
is
knowne
onely
to
Nature
,
not
to
man
.
Wee
must
neither
part
nor
ioyne
,
but
continue
the
application
of
Natures
instruments
,
vntill
all
the
Elements
appeare
to
our
sight
cleane
,
in
or
vnder
one
Element
.
For
then
hath
Nature
in
that
one
Element
weighed
and
measured
all
the
Elements
,
whereby
their
specificall
Nature
is
wholly
changed
from
that
which
it
first
was
into
a
generall
substance
.
If
the
foundation
of
this
building
bee
laide
vpon
offals
and
excrements
,
which
haue
no
vse
but
for
the
draft
,
and
cannot
bee
handled
without
offence
of
nature
,
nor
spoken
of
without
a
Preface
of
reuerence
;
surely
we
are
inclosed
in
an
il
fauored
straight
.
That
which
is
vnfit
for
norishment
of
others
,
vnwholsom
to
the
body
wherein
it
is
conteined
,
intended
of
Nature
to
no
other
vse
,
but
that
which
it
hath
already
attained
,
excrementitious
not
onely
to
the
body
from
whence
by
excretion
it
is
cast
,
but
euen
in
it selfe
in
temperament
and
digestion
,
shall
such
a
scorne
of
all
things
bee
the
cheefe
flower
in
Natures
Garland
,
or
beare
the
key
of
her
treasury
?
What
though
such
a
matter
bee
full
of
strong
spirits
,
able
to
poyson
a
man
,
or
choak
a
dogge
?
that
vrgeth
nothing
;
for
we
hope
to
bee
beholders
of
great
wonders
without
perfumes
,
or
need
of
much
water
to
wash
.
Nature
loues
cleanlinesse
;
because
God
hath
made
nothing
profitable
for
man
,
to
the
attaining
whereof
he
shal
be
compelled
to
any
dishonest
or
vnseemely
thing
.
It
importeth
not
what
constructions
bee
made
in
this
behalfe
from
the
shadowes
of
good
Writers
,
nor
what
Orator
this
opinion
hath
:
he
teacheth
nothing
but
the
old
repentance
of
yong
men
.
Beleeue
him
not
though
he
haue
fiue
hundred
on
his
side
.
So
for
vs
there
is
nothing
left
but
the
seminall
matter
,
in
some
of
the
three
kindes
.
For
the
more
simple
the
composition
of
any
thing
is
,
the
neerer
it
is
to
the
first
causes
,
and
communicateth
more
aboundantly
with
the
generall
beginnings
of
all
things
;
because
subalternate
causes
,
authors
of
specification
,
be
fewer
.
But
the
sperme
or
seede
of
euery
thing
,
Animal
,
Vegetable
,
Mineral
,
is
more
simple
in
composition
,
and
tyed
with
fewer
subalternate
causes
of
specification
,
then
the
body
or
perfect
indiuiduall
,
whose
seed
it
is
.
And
therefore
euery
seede
is
neerer
the
first
causes
,
and
communicateth
more
abundantly
with
the
generall
beginning
,
&c.
And
of
such
a
substance
Nature
may
make
that
generall
compound
we
seeke
after
.
But
for
better
declaration
heereof
,
the
differences
of
matrices
or
wombs
are
necessary
to
be
vnderstood
.
And
the
manners
of
the
seedes
growing
and
increasing
in
euery
of
them
,
so
much
as
concerneth
this
present
purpose
:
whereof
I
haue
more
amply
written
in
the
Possible
Perfection
of
Miscibles
,
and
in
the
Possibility
of
Naturall
Transmutations
.
CAP.
12.
ANimals
haue
apparently
male
and
female
distinct
in
seuerall
bodies
(
vnderstand
them
of
perfection
,
and
for
the
most
part
of
vniuocall
generation
)
And
therfore
distinct
or
seueral
spermes
:
which
being
mixed
in
their
proper
matrice
,
grow
vp
to
perfection
in
their
own
kinde
,
as
God
hath
appointed
.
The
seede
onely
is
prolificall
and
matter
of
birth
:
The
matrice
is
but
the
place
,
or
,
as
you
would
say
,
the
house
and
Tenement
ordeined
for
the
nourishing
and
breeding
thereof
,
vnto
such
a
particular
end
.
And
because
euery
perfect
thing
in
this
kinde
is
farre
greater
then
the
seede
of
which
it
came
,
the
matrice
must
haue
amongst
other
faculties
,
this
one
especially
,
To
nourish
.
In
men
,
quadrupedes
,
&
rauenous
fishes
in
the
seas
,
Whales
,
Swordfishes
,
Whirlepooles
,
Thornpooles
,
Sharkes
,
Porkpisces
,
Dog-fishes
,
and
some
Amphibials
,
as
Seales
,
Sea-calues
,
Sea-horses
,
&c.
)
they
be
all
nourished
within
the
body
of
the
mother
or
female
,
where
they
be
conceiued
,
though
not
all
alike
.
In
Men
and
Quadrupedes
,
there
be
certaine
conducts
&
veines
in
the
Matrice
for
that
purpose
.
And
this
nourishment
is
of
that
which
the
mother
or
female
parent
receiueth
&
digesteth
:
and
for
want
therof
,
the
birth
seldom
cometh
to
perfection
,
or
at
least
is
vnnaturally
wretched
;
so
likewise
in
some
Amphibials
.
In
the
Fishes
whereof
we
speake
it
is
not
so
.
For
their
young
,
being
neuer
aboue
two
at
one
birth
,
haue
growing
from
the
midst
of
their
nauell
,
(
or
that
which
to
them
is
in
stead
of
a
nauell
)
a
white
pipe
or
veine
like
a
nauell
string
,
broad
at
the
bottome
,
full
of
a
thicke
milky
substance
,
whereof
it
may
be
thought
they
be
nourished
vntill
they
be
spawned
;
other
Fishes
and
Fowles
be
(
concerning
this
)
in
another
difference
:
For
Fishes
,
either
they
first
breede
their
Egges
,
and
keepe
them
continually
in
their
bodies
,
till
they
bee
deliuered
of
a
young
perfect
Fish
;
as
Thornebackes
,
and
such
other
cartilagineous
or
gristly
fishes
:
or
they
breed
Egges
,
and
after
lay
them
in
a
hole
made
vpon
the
land
in
a
sandy
ground
,
which
bee
there
hatched
with
the
helpe
of
heate
of
the
Sunne
and
Sand
:
from
whence
they
creepe
directly
to
the
Sea
;
such
bee
Torteises
and
their
kinds
:
Or
they
keepe
their
Egges
about
them
in
the
rough
places
vnder
their
bellies
,
and
about
their
feete
,
as
Lobsters
,
Shrimps
,
Prawnes
,
Crafishes
,
which
after
be
perfected
in
shelles
.
As
Lobsters
bee
first
Welkes
,
and
in
that
shell
by
degrees
perfected
into
their
kind
,
&
Crabs
sometimes
in
Oysters
.
But
whether
this
be
Catholike
and
of
Canonicall
perpetuity
,
I
thinke
no
man
hath
beene
in
all
places
so
general
a
Mermaid
,
or
constant
Vrinator
as
to
affirme
.
Or
lastly
they
breede
within
themselues
vnperfect
Egges
,
which
after
they
cast
into
some
scooring
or
spawning
place
,
whither
the
male
followeth
,
and
sheddeth
his
sperme
vpon
these
Egges
;
so
they
increase
,
grow
great
,
and
breed
young
fishes
:
such
be
all
kinde
of
fishes
not
before
spoken
of
.
And
where
some
exclude
Torteses
and
their
kinds
from
the
generation
of
fishes
,
it
is
not
materiall
whether
truly
or
not
,
for
it
is
all
one
to
our
end
,
which
here
onely
search
the
difference
of
matrices
,
and
of
the
seedes
growing
to
specificall
perfection
.
And
within
these
differences
be
all
kinds
of
serpents
.
Now
for
fowles
(
we
except
onely
to
vs
knowne
the
featherlesse
night-bird
)
the
Bat
or
Reremouse
,
which
layeth
no
egges
,
but
breedeth
and
giueth
suck
as
other
mice
doe
,
their
breed
and
specificall
increase
is
by
egges
:
The
male
proiecteth
his
sperme
into
the
matrice
of
the
female
,
whose
office
is
not
to
bring
forth
a
perfect
bird
,
but
an
egge
;
which
egge
supplieth
the
office
of
a
matrice
.
For
it
hath
in
it selfe
both
seedes
,
masculine
and
feminine
,
by
the
naturall
appetite
of
the
Coition
of
the
male
and
female
,
before
the
prolificall
egge
be
formed
:
Also
sufficient
matter
of
nourishment
,
vntill
the
bird
be
hatched
.
In
which
egge
the
naturall
and
vitall
heate
of
the
maleseede
is
sensible
to
the
tippe
of
a
mans
tonge
on
the
outside
of
the
shell
,
as
they
know
which
steale
Hawkes
egges
out
of
the
eyrie
.
In
Vegebles
euery
Hearbe
and
Plant
is
Hermaphroditical
,
being
both
male
and
female
it selfe
,
concerning
propagation
.
Their
naturall
propagation
is
of
two
sorts
,
by
seede
,
and
by
slip
:
for
graffes
increase
in
the
same
kind
,
&
for
the
same
reasons
that
slips
do
.
The
seed
is
from
one
&
the
selfe
same
plant
,
made
,
ripened
,
and
cast
off
:
it
receiueth
no
help
of
any
other
,
conteining
seminarily
both
fexes
in
one
bodie
,
and
being
put
into
fit
ground
in
seasonable
ayre
&
time
,
it
riseth
vp
and
groweth
into
a
new
plant
or
hearb
like
to
that
from
which
it
came
.
The
coats
or
skins
wherein
it
is
closed
,
differ
not
in
vse
much
from
the
skins
about
the
eg
:
the
earth
supplieth
the
wants
which
the
seede
hath
in
it self
to
increase
specifically
,
that
is
,
heat
&
norishment
.
For
without
heat
there
is
no
attraction
,
without
attraction
no
norishment
.
And
because
it
is
necessary
that
the
seed
increase
in
quantity
&
greatnes
before
it
becom
a
plant
,
attraction
of
norishment
is
necessary
for
euery
seed
:
which
by
the
other
naturall
faculties
is
altered
and
specificated
into
the
substance
of
the
plant
.
The
like
manner
of
growing
and
increasing
is
in
slippes
and
graffes
.
Though
Terminus
à
quo
,
the
point
from
whence
they
proceede
,
is
not
so
remote
from
composition
,
nor
so
neere
to
simplicitie
as
in
seedes
;
which
also
is
one
reason
why
the
increase
in
slips
and
graffes
is
quicker
then
in
feedes
.
For
their
attractiue
vertue
and
assimilation
of
the
nourishment
is
stronger
,
&c.
In
these
two
kinds
of
Animales
and
Vegetables
(
for
so
much
as
concerneth
the
present
purpose
)
we
finde
the
first
difference
of
Matrices
to
be
of
two
sorts
;
Inseparable
,
separable
.
Then
againe
of
two
sorts
,
The
specificall
bodie
of
the
seede
prepareth
nourishment
for
the
increase
,
or
that
nourishment
is
drawne
out
of
another
bodie
.
The
third
difference
is
also
of
two
sorts
,
The
heate
moouing
to
generation
is
either
proper
to
the
particular
female
bodie
whose
seede
it
is
,
or
indifferent
to
others
.
There
is
also
a
fourth
difference
,
The
nourishment
attracted
in
the
immediate
matrice
either
is
specifically
prepared
for
the
seede
,
or
is
not
,
but
common
to
all
the
next
genus
:
As
the
moisture
minerall
of
earth
to
plants
.
In
the
seede
there
is
also
a
difference
.
The
indiuiduall
at
his
first
birth
is
greater
then
the
seede
and
spermaticall
matter
was
,
or
not
greater
:
for
that
which
is
properly
called
Semen
prolificum
,
the
seede
powerfull
to
generation
is
not
the
whole
body
of
the
spermaticall
matter
,
but
as
it
were
the
center
thereof
:
As
in
egges
may
easily
in
some
neerenesse
be
showne
to
the
eye
,
and
hereupon
lyeth
the
demonstration
of
hereditary
diseases
,
and
many
other
strange
thinges
in
Nature
,
bred
of
this
spermaticall
superfluity
.
The
summe
of
these
two
kinds
briefly
is
this
.
1
Those
things
which
haue
male
and
female
distinct
in
seueral
bodies
,
hauing
a
naturall
appetite
each
to
other
,
cannot
increase
or
multiply
their
owne
kinde
without
locall
motion
and
actuall
copulation
:
whereby
both
seeds
,
may
be
ioyned
.
Such
be
Men
,
Quadrupedes
,
Fowles
,
Serpents
,
Fishes
,
&c.
2
Those
things
which
being
brought
foorth
,
bee
greater
in
quantity
then
the
feede
or
spermaticall
matter
of
which
they
came
,
must
haue
their
seede
receiued
into
such
a
matrice
from
whence
they
may
draw
sufficient
nourishment
,
as
in
men
,
quadrupedes
,
some
fish
,
plants
.
3
Those
things
which
cannot
haue
nourishment
fitly
prepared
for
them
to
attract
,
but
within
the
body
into
whose
matrice
they
are
receiued
;
may
neuer
be
separated
from
thence
vntill
the
time
of
perfection
,
and
their
deliuery
;
as
in
men
,
beasts
,
rauenous
fishes
aforesaid
,
the
Bat
onely
amongst
those
that
flye
.
4
Those
seedes
which
may
by
nature
be
inclosed
in
a
conuenient
matrice
with
apt
&
sufficient
matter
for
nourishment
,
vntil
the
perfection
of
the
birth
,
may
be
separated
from
the
body
of
the
female
,
hauing
receiued
the
masculine
seede
in
a
separable
matrice
,
and
may
bee
ripened
either
by
the
heate
of
the
same
body
,
or
of
any
other
naturall
or
artificiall
,
being
like
and
equally
temperate
,
as
in
Egs
of
Fowles
,
and
some
Aquatiles
.
5
Those
things
which
being
inclosed
in
a
naturall
separable
matrice
,
haue
not
there
〈◊〉
sufficient
matter
for
nourishment
,
must
be
sowed
or
planted
in
another
matrice
,
which
shall
supply
this
defect
;
as
in
plants
,
&c.
But
herein
is
something
further
to
be
considered
more
particularly
in
the
Animall
kind
,
speciallie
betweene
Man
and
Quadrupedes
on
the
one
side
,
&
Birds
or
Foules
on
the
other
.
The
Eg
hath
a
hard
shell
without
,
a
thin
skin
or
membrane
within
that
,
and
another
more
thin
&
subtile
about
the
yelk
,
couering
and
exactly
winding
about
the
true
prolificall
seeds
of
male
and
female
in
the
spermaticall
matter
;
whereby
though
the
outward
shell
were
taken
away
,
yet
the
outward
ayre
cannot
immediatlie
touch
the
true
seede
,
neither
the
aetherious
spirit
presently
vanish
.
And
before
age
or
moysture
haue
resolued
the
very
sperme
it self
within
the
eg
,
whether
of
both
together
,
or
of
the
solitary
femals
eg
,
it
neuer
putrifieth
.
And
for
the
same
reason
the
eg
with
both
spermes
resisteth
putrefaction
longer
then
the
sole
female
.
And
,
as
is
said
of
those
skins
defending
the
sperme
within
the
Eg
,
nature
in
like
sort
hath
ordained
in
man
,
a
wombe
,
secondines
,
&c.
not
vnlike
the
defence
of
the
brain
in
the
skull
,
and
2.
meninges
,
or
membranes
,
cald
Dura
mater
&
Pia
mater
:
it
being
the
most
spermaticall
substance
in
al
the
body
.
But
in
men
&
quadrupedes
,
thogh
it
wer
possible
to
receiue
their
seed
into
another
matrice
,
or
separable
conteiner
,
and
to
administer
heate
thereunto
conuenient
(
as
may
bee
done
in
egges
)
yet
because
that
seed
and
spermaticall
matter
hath
not
within
it selfe
sufficient
matter
of
nourishment
,
but
is
compelled
to
attract
from
the
daily
nourishment
of
the
mother
:
and
though
this
be
supposed
possible
to
be
supplyed
,
yet
the
nourishment
must
be
first
digested
and
specificated
,
for
that
seed
by
the
proper
and
naturall
mother
;
therefore
it
were
altogether
impossible
that
any
naturall
birth
should
be
had
thereof
.
And
moreouer
this
kind
of
seed
hath
nothing
to
defend
it
from
the
immediate
touch
of
the
outward
aire
,
nor
to
preserue
the
vital
archaeical
spirit
in
the
seed
,
that
it
present
lie
vanish
not
,
and
leaue
the
body
like
a
common
excrement
vnprofitable
.
Else
had
Nature
without
cause
made
the
coniunction
of
those
seeds
so
close
,
and
in
a
matrice
so
vnseparable
from
the
female
body
.
Which
shewes
the
vanity
of
the
Authours
of
the
bathing
conceptions
;
and
destroyes
their
magneticall
power
of
the
matrices
attraction
.
All
these
Paracelsus
vnderstood
very
well
,
as
in
many
places
he
hath
shewed
.
Wherefore
they
doe
him
the
more
wrong
,
and
haue
been
little
exercised
in
contemplation
of
generalities
,
that
traduce
his
Homunculus
or
Dwarfe
,
to
any
vnseemly
or
wicked
practise
.
Now
resteth
the
third
kinde
of
our
diuision
,
that
is
Minerals
:
which
differeth
mainely
from
Animals
,
and
agreeth
very
little
with
Vegetables
.
Their
seede
is
hermaphroditicall
,
and
that
into
which
the
specifical
forme
of
minerality
in
euery
kind
is
immediatly
brought
.
By
immediatly
I
meane
,
as
in
the
seed
of
man
:
we
say
the
forme
of
man
is
immediatlie
brought
;
That
is
,
man
is
the
last
forme
which
Nature
intendeth
in
that
seede
,
and
the
onely
specifical
forme
of
which
that
seede
is
naturally
capable
.
In
this
kinde
there
is
to
bee
obserued
specially
the
difference
betweene
it
and
the
other
two
.
For
in
plants
with
the
first
perfection
of
the
Species
out
of
the
seede
,
which
is
in
the
first
germination
of
the
greene
leafe
from
the
root
,
the
Species
is
perfecte
but
the
indiuiduall
body
is
yet
weake
,
tender
,
and
vnperfect
,
for
the
specificall
vses
of
his
kind
.
So
in
Animals
,
the
species
is
perfected
with
the
first
reception
of
the
specificall
forme
:
more
notably
in
common
acception
,
in
parturition
,
or
enixation
:
But
the
indiuidual
body
requireth
time
to
grow
vp
to
the
fulnesse
of
his
naturall
faculties
and
functions
,
especially
of
the
most
naturall
,
which
is
to
multiply
in
his
owne
kind
.
In
Minerals
it
is
not
so
;
for
as
soone
as
they
be
perfected
in
their
indiuidualitie
vnder
any
Species
of
that
kind
,
they
be
in
the
same
instant
as
powerfull
in
all
dower
of
their
natural
vertues
,
to
all
vses
whatsoeuer
,
as
if
they
had
bin
existently
perfected
10000.
ages
.
And
of
them
,
those
that
be
multiplicable
,
be
in
the
same
instant
as
powerfull
as
any
other
.
For
the
whole
bodie
in
the
homogeneall
matter
is
all
seede
:
and
is
not
increased
by
attraction
,
but
by
apposition
,
&c.
And
generallie
the
neerer
any
thing
commeth
,
in
the
naturall
composition
of
his
specificall
indiuidualitie
,
to
the
simplicitie
of
the
Elements
,
the
sooner
after
the
first
perfection
it
is
in
the
full
vigor
,
for
the
vse
of
al
vertues
,
endowments
,
and
faculties
of
his
species
;
and
contrarie
.
Which
is
one
reason
that
some
animals
be
generatiue
sooner
then
others
:
and
a
good
paradoxall
ground
for
the
difference
of
sensible
soules
,
and
the
degrees
of
their
more
or
lesse
propinquity
to
reason
&
intellect
.
The
consideration
of
this
difference
is
very
profitable
in
the
whole
Chimicall
Academie
.
For
in
those
things
,
which
being
compounded
are
most
homogeneall
,
and
stand
in
the
first
or
neerest
approximation
to
the
simplicity
of
the
first
symbolizing
bodies
,
the
whole
substance
in
his
open
body
,
is
totallie
or
very
neere
,
all
seed
,
regenerable
into
a
bodie
generable
and
generatiue
.
The
mysterie
of
which
schoole
if
any
bee
curious
to
vnderstand
,
let
them
reade
good
Philosophers
.
For
certainely
more
then
one
haue
delt
liberally
herein
.
And
in
reading
let
them
diligentlie
obserue
and
collect
,
whether
such
seede
in
Metals
and
other
Minerals
be
pure
,
or
mingled
with
spermaticall
superfluity
,
as
is
said
of
the
other
two
kinds
.
2.
Next
whether
it
be
to
be
gotten
onely
in
the
earth
before
the
mettall
perfected
,
or
lie
hid
also
in
the
complete
body
,
and
may
be
found
by
art
in
dissolution
,
and
regresse
from
composition
to
simplicity
.
3.
And
if
so
,
then
whether
it
be
some
particular
substance
by
decision
,
or
any
other
meanes
naturall
or
artificiall
to
bee
separated
from
it
,
or
els
onely
a
power
in
it selfe
intensiuely
to
receiue
exaltation
,
and
thereby
enabled
to
giue
out
of
this
exuberance
vnto
others
the
perfection
of
his
first
specifical
degree
.
4.
Whether
this
seminarie
subiect
be
alike
pure
and
homogeneall
in
the
totall
and
separated
substances
of
euery
metalline
bodie
.
These
things
beeing
thus
deliuered
and
vnderstood
;
that
which
remaineth
in
the
necessarie
demonstration
of
this
generall
substance
will
bee
plaine
without
any
difficultie
.
CAP.
13.
THe
instruments
of
nature
in
breeding
&
procreation
are
the
effects
of
Spirit
,
In
number
three
:
Motion
,
Heat
,
Light
.
And
that
which
we
most
looke
after
is
Heate
,
which
neuer
is
nor
can
be
in
any
naturall
subiect
without
the
other
2.
nor
any
of
them
without
the
rest
.
Vbi
motus
talis
,
ibi
calor
talis
,
&
lux
talis
:
Vbi
calortalis
,
ibi
motus
talis
,
&
lux
talis
:
Vbi
lux
talis
,
ibi
calor
talis
,
&
motus
talis
.
Heate
is
of
two
sorts
:
In
ward
,
or
naturall
,
of
the
seede
or
substance
;
the
second
outward
or
instrumentall
of
the
matrice
,
and
body
wherein
the
matrice
is
,
or
of
that
which
is
in
stead
thereof
.
By
this
outward
instrumentall
heate
the
inward
naturall
heate
is
stirred
to
actiuitie
,
and
from
the
sleepy
power
or
bability
(
which
onely
it
had
)
brought
vnto
,
and
continued
in
actuall
working
vntill
the
effect
be
perfected
.
Therefore
outward
instrumentall
heate
must
be
so
fitted
,
that
it
serue
onely
to
this
exciting
of
the
inward
naturall
heate
,
in
most
exact
degree
and
proportion
.
This
may
be
familiarly
exemplified
in
egges
;
which
often
are
ripened
,
and
out
of
them
birds
hatched
by
diuers
manners
of
heate
;
Not
onely
by
incubation
and
sitting
of
the
same
hen
,
or
any
other
of
the
same
species
whose
egges
they
were
,
but
of
some
other
fowle
,
and
also
by
any
other
like
heate
:
be
it
of
sand
,
ashes
,
&c.
being
continued
in
equall
adaptation
.
That
which
is
spoken
of
the
heate
of
mans
bodie
,
as
vnder
his
arme-pits
or
any
other
part
,
is
senslessee
for
the
vncertaintie
of
temper
,
with
variety
,
satiety
,
want
of
meate
,
and
drinke
,
and
sleepe
,
and
passions
alters
the
heate
both
subiectiuely
and
in
degree
,
almost
euery
moment
.
Besides
the
sweattie
perspiration
passeth
the
shell
,
and
causeth
putrefaction
.
Nature
hath
giuen
vs
the
first
experiments
of
this
reason
:
as
in
the
Amphibials
before
spoken
of
:
Iob
39.17
.
and
in
the
Ostrich
,
which
leaueth
her
egges
in
the
earth
and
maketh
them
hot
in
the
dust
,
&
forgetteth
that
the
foot
might
scatter
them
,
or
that
the
wilde
beasts
might
breake
them
:
he
sheweth
himselfe
cruell
vnto
his
yong
ones
,
as
they
were
not
his
,
and
is
without
feare
,
as
if
he
trauailed
in
vaine
,
&c.
Too
much
heate
roasteth
,
whereby
the
spirit
of
life
in
the
seede
is
destroied
,
and
the
substance
is
as
it
were
vitrificat
.
Too
litle
heat
makes
no
perfect
mixture
of
the
agents
&
patients
;
&
produceth
no
reciprocal
action
&
passion
,
whereby
the
work
begun
proceedeth
not
,
but
the
matter
rots
,
&
the
spirits
decay
.
A
discontinued
heat
breaketh
off
natures
worke
,
so
that
the
naturall
heat
beginning
to
work
in
the
seed
to
propagation
,
dieth
in
it selfe
,
&
can
neuer
be
restored
againe
,
because
the
spirit
of
life
in
the
same
seede
also
dieth
:
And
so
the
matter
being
of
easie
mixture
and
composition
putrifieth
,
without
life
or
power
of
life
,
to
an
vnprofitable
end
.
But
it
is
not
so
in
the
things
of
stronger
mixture
&
composition
being
neerer
to
the
simplicity
of
the
first
materialities
of
bodies
compounded
.
And
therefore
not
so
easily
subiect
to
destractiue
putrefaction
.
Because
their
very
corporal
compounding
parts
be
symbolizing
neere
the
degree
of
the
prime
symbolizing
bodies
,
not
altered
out
of
the
circle
&
latitude
of
the
species
digested
or
concocted
;
except
there
be
addition
of
something
extraneall
in
the
mixture
.
For
then
the
whole
compound
concerning
specification
yeeldeth
to
the
predominance
of
the
virtuall
predominant
in
the
mixture
:
Yet
still
is
preserued
within
the
denomination
&
general
essence
of
the
next
immediate
genus
of
that
species
;
not
exceeding
that
circle
or
latitude
,
except
it
be
directed
to
our
known
period
of
vniuersality
.
The
matrice
being
open
or
not
perfectly
closed
,
the
spirit
of
life
with
his
heate
and
light
of
life
,
flyeth
away
vnto
the
Catholike
fountaine
of
all
naturall
spirits
,
Heate
and
Light
:
and
so
leaueth
the
matter
dead
:
as
in
Mines
of
mettals
,
if
there
be
any
vent
or
passage
by
which
the
mineral
spirit
may
vapour
out
or
flie
,
that
neuer
cometh
to
perfection
,
experimentall
obiections
be
made
against
this
,
but
none
grounded
on
reason
,
A
radice
mineralitatis
metallicae
.
An
open
stomacke
neuer
digesteth
well
.
But
herein
is
a
difference
obseruable
betweene
Animals
,
Vegetables
and
Minerals
.
For
in
Animals
the
seedes
and
spermes
doe
vtterly
perish
,
nay
euen
the
formed
Embryons
by
the
opennes
of
the
matrice
;
and
the
formed
chickens
in
the
egge
either
by
discontinuing
the
heate
,
or
a
little
cracke
in
the
shell
.
Of
Vegetables
we
see
seedes
lying
on
the
face
of
the
earth
on
stones
and
wals
to
shoot
their
rootes
,
stalkes
,
burgeons
and
leaues
,
which
die
afterwards
for
want
of
nourishment
,
after
they
haue
spent
in
corporall
augment
that
natural
humidity
and
nutritiue
substance
which
the
seed
in
his
separable
matrice
conteined
.
But
in
Minerals
wee
finde
,
that
though
some
part
of
the
matter
exhale
and
flye
through
the
opennes
of
the
matrice
,
yet
that
which
remaineth
may
bee
brought
afterwards
to
his
full
specificall
perfection
if
the
matrice
be
closed
againe
.
And
this
is
a
good
and
obserueable
ground
to
inuestigate
the
true
seede
of
all
mettalles
,
the
manner
of
ripening
them
,
their
generation
,
regeneration
,
and
exuberation
:
Also
to
confirme
the
doctrine
of
homogeneitie
of
that
which
is
most
perfect
in
the
metalline
predicament
:
also
of
the
symbolizing
of
the
corporall
metalline
Elements
before
spoken
of
.
Being
vnderstood
it
is
a
key
opening
the
doore
of
many
mystical
vestries
in
Hermes
temple
.
And
so
wee
see
,
that
it
is
impossible
for
any
thing
to
attaine
naturall
perfection
more
then
it
hath
,
without
naturall
motion
,
such
as
nature
vseth
in
generation
&
augmentation
:
Therefore
in
all
times
and
in
all
matters
the
cautions
heere
deliuered
must
be
carefully
obserued
.
That
the
seede
may
bee
brought
to
such
motion
and
enabled
to
receiue
the
benefit
of
such
naturall
exaltation
.
The
reasons
&
causes
why
euery
thing
is
particularized
in
his
birth
are
two
.
The
first
,
because
it
is
kept
and
bred
vp
in
a
matrice
where
it
is
fed
and
nourished
with
nourishment
by
a
specificated
bodie
,
which
in
things
not
hermaphroditicall
wee
may
prooue
true
by
monsters
begotten
betweene
male
and
female
specifically
differing
.
The
second
,
because
the
feede
and
spermaticall
matter
is
so
straightly
enclosed
in
the
matrice
,
that
the
elements
cannot
bee
enlarged
to
any
vnbridled
circulare
motion
by
which
onely
is
acquired
that
last
excellent
perfection
of
which
wee
speake
.
One
probable
argument
of
this
is
,
that
minerals
bee
more
generall
and
powerfull
in
effect
then
either
Vegetables
,
Animals
,
or
any
other
superterraneals
:
And
the
heauens
more
then
they
.
For
the
Elements
so
communicate
in
their
symbolicall
qualities
,
that
they
neuer
cease
ro
worke
each
on
other
.
The
earth
striuing
to
ouercome
and
transmute
the
water
,
and
to
bring
the
fire
in
accord
therewith
;
likewise
the
ayre
,
with
the
water
and
fire
,
water
with
earth
and
aire
,
fire
with
aire
and
earth
,
And
finally
all
with
all
to
make
one
,
&c:
and
if
it
happen
the
combate
of
Elements
:
to
be
in
a
matter
,
hauing
the
properties
of
life
before
spoken
of
(
though
it
liue
in
a
dead
house
,
)
and
that
in
a
matrice
or
receptacle
,
where
they
cannot
be
dispersed
,
nor
the
spirits
flie
out
,
Their
Ambition
of
victorie
and
transmutation
must
needs
end
at
last
and
determine
in
some
naturall
compounded
bodie
which
shall
not
be
specificated
to
any
kinde
,
Animall
,
Vegetable
,
or
Minerall
.
But
that
in
application
it
may
be
aboue
them
all
,
such
as
this
generalitie
of
matter
must
needs
produce
.
For
where
the
matter
is
the
most
simple
&
pure
mixture
of
Elements
,
indefinite
,
indeterminate
,
and
this
matter
continued
in
naturall
motion
,
without
dispersing
the
elements
or
spirits
,
without
any
adition
of
other
matter
,
It
is
impossible
that
the
action
of
the
actiue
and
passion
of
the
passiue
should
euer
cease
,
so
long
as
the
causes
continue
,
that
is
any
inequalitie
in
the
formalities
of
these
elements
.
By
which
meanes
there
must
needs
be
produced
a
bodie
of
most
exact
and
absolute
temper
,
wherein
no
element
is
predominant
:
such
is
the
ninth
temperament
of
which
Galen
speaketh
,
and
of
late
writers
is
called
the
temperament
of
iustice
:
which
they
denie
not
to
be
at
some
time
really
in
some
Man
;
but
allow
it
not
to
continue
any
time
,
because
of
the
momentany
alteration
,
which
that
bodie
suffereth
,
by
reason
of
the
triangular
specification
.
If
therefore
they
will
grant
this
in
such
a
market
of
meates
and
sallets
,
as
man
is
,
why
may
wee
not
boldly
require
it
much
more
in
such
a
bodie
as
we
speake
of
?
which
hauing
gotten
his
perfection
in
the
fire
by
the
naturall
triumph
of
all
elements
in
a
quintessentiall
bodie
,
must
needs
hold
this
exact
temperament
and
the
dowers
thereof
inuiolably
against
all
elementall
forces
.
For
if
this
exact
measure
of
digestion
bee
compleate
in
a
substance
not
yet
restrained
from
the
latitude
and
indifferencie
betweene
generall
and
specificall
;
the
cause
of
such
momentany
alteration
is
taken
away
:
especially
if
in
the
choise
of
the
roote
;
the
number
of
the
angles
bee
answerable
.
And
then
it
must
needs
bee
reduced
vnto
,
and
rest
in
an
homogeneall
substance
of
most
perfect
naturall
vnity
:
more
permanent
in
being
,
and
victorious
ouer
all
elements
,
then
any
minerall
,
euen
gold
it selfe
,
remaining
in
his
metalleitie
.
In
which
worke
the
thing
produced
exceedes
not
in
quantie
,
the
first
spermaticall
substance
,
because
there
is
no
attraction
of
nourishment
:
But
the
moist
is
foode
to
the
drie
,
the
cold
to
the
hot
,
the
dry
to
the
moist
,
and
hot
to
the
cold
.
So
they
change
and
are
changed
,
vntill
they
bee
all
in
equall
strength
and
proportion
geometrically
anatised
,
inseparably
vnited
in
one
body
.
And
before
the
matter
comes
to
this
point
it
is
neuer
properly
said
to
be
one
,
or
vnitie
.
For
as
a
true
vnitie
suffereth
no
diuision
,
either
in
descending
into
fractions
,
or
ascending
to
warring
dualitie
;
so
this
substance
beeing
more
transcendent
then
any
naturall
substance
of
Aristotles
predicament
,
and
hauing
no
heterogeneall
parts
of
different
composition
,
mixture
,
and
temper
,
neither
any
notion
of
such
difference
,
is
and
must
needs
be
the
most
perfect
absolute
vnitie
of
all
naturall
sublunare
compounds
.
The
like
whereof
nature
alone
and
of
her selfe
could
neuer
produce
,
being
hindred
by
the
foresaid
causes
of
specificall
definitions
;
but
requireth
the
band
of
Gods
image
,
and
then
is
able
of
her selfe
to
effect
that
,
which
before
shee
could
not
adapt
.
For
man
being
so
much
aboue
nature
by
how
much
hee
is
more
then
others
illumined
and
formally
essensificated
of
a
diuine
intellect
,
doth
in
many
things
helpe
nature
to
proceede
naturally
farther
by
many
degrees
,
then
shee
could
without
that
helpe
,
and
so
in
the
excellence
of
nature
either
exceedeth
,
or
greatly
inricheth
nature
in
the
production
of
naturall
effects
.
But
whether
nature
alone
hath
produced
and
left
inclosed
in
any
naturall
bodie
this
mysticall
transcendent
,
and
reall
existing
predicament
,
it
is
a
great
question
.
Doubtlesse
shee
hath
in
a
certaine
number
,
and
masked
vnder
a
definition
of
determinate
vses
in
the
philosophie
of
generations
.
But
she
hath
not
,
neither
euer
shall
per
se
,
without
the
help
of
our
science
and
art
,
act
and
produce
it
in
the
number
which
we
admire
;
nor
vnmasked
in
the
glorious
triumph
ouer
Animals
,
Vegetables
,
and
Minerals
,
beeing
in
a
high
freedome
of
generalitie
,
indifferent
to
all
,
Genus
generum
and
Forma
formarum
naturalium
.
And
so
we
may
truly
say
,
that
this
matter
whereof
wee
speake
(
at
which
so
many
good
Archers
haue
bent
their
bowes
)
is
a
naturall
thing
brought
forth
in
his
vnueiled
glorie
by
the
helpe
of
art
;
yet
is
it
,
neither
naturall
nor
artificiall
,
but
hath
a
nature
and
essence
,
exceeding
common
capacitie
:
And
to
know
in
what
forme
or
bodie
this
strange
sonne
of
the
elements
shall
arise
,
and
in
what
attire
hee
shall
be
presented
to
the
world
at
his
first
natiuitie
,
wee
must
consider
the
sphericall
scale
or
ladder
of
naturall
things
:
wherein
wee
shall
finde
an
admirable
beautie
and
proportion
.
The
last
of
which
sphere
being
Man
,
a
reasonable
Creature
,
standeth
in
place
and
nature
next
vnto
spirits
:
and
they
both
next
vnder
God
transcendent
aboue
the
sphere
of
Creatures
.
Betweene
these
two
we
finde
things
in
descent
lesse
noble
then
spirits
,
more
noble
and
perfect
then
Man
,
concerning
his
elementall
dowry
,
and
durability
of
his
body
.
In
ascent
lesse
noble
then
Man
,
concerning
that
forme
whereby
hee
is
called
Man
,
and
a
fellow
seruant
with
spirits
,
more
noble
then
the
spirits
concerning
their
immediate
application
to
natural
things
for
perfection
.
These
bee
the
heauens
with
all
their
parts
and
distinctions
:
the
Elements
,
Minerall
,
Plantall
,
Animall
:
whereby
it
plainly
appeareth
that
those
things
whose
vse
is
most
generall
to
the
perfection
before
spoken
,
of
elementall
naturall
bodies
,
are
farthest
from
the
simplicity
of
spirits
:
But
those
things
which
be
farthest
from
the
simplicity
of
spirits
,
haue
in
their
naturall
being
least
shew
and
apparence
of
the
effects
of
spirit
.
And
where
the
effects
of
spirit
in
thenaturall
body
be
most
apparant
,
that
body
is
in
the
sphere
remoued
by
most
differences
and
specifications
from
the
Elements
.
So
is
Plantall
farther
then
Minerall
,
and
Animal
then
Plantal
:
and
in
the
Animal
kind
,
though
humane
agree
with
the
rest
,
as
hauing
the
natural
life
in
blood
,
yet
it
goeth
one
degree
further
by
that
sparke
of
diuine
irradiation
,
by
which
it
is
essentially
formed
with
an
immortall
substance
;
which
though
diuerslie
traducible
and
passiue
by
the
naturall
part
of
the
common
Genus
in
the
Organs
whereof
it
worketh
,
yet
either
in
real
or
contemplatiue
sequestration
comprehendeth
Notions
of
al
diuine
and
immortall
things
,
and
so
verily
findeth
it selfe
in
the
rancke
of
immortall
essences
,
and
spirituall
lifes
.
This
thing
therefore
we
speake
of
,
being
the
regeneration
of
Elements
in
euery
elementarie
body
,
and
made
with
rest
and
peace
purchased
with
the
warre
of
his
owne
vnmingled
,
vndispersed
,
vndefiled
Elements
,
must
needs
be
the
meane
or
center
of
this
sphere
,
the
first
compound
vnder
heauen
hauing
no
proper
name
of
his
owne
to
vs
knowne
:
yet
necessarily
appearing
in
that
shape
which
the
elements
in
their
first
composition
,
not
restrained
by
the
specificating
causes
aforesaid
must
needes
produce
.
That
is
Minerale
fluidum
:
this
is
Aqua
viscosa
,
Aquae
permanens
,
and
the
Philosophers
Mercurie
,
sought
of
many
,
found
of
few
.
The
passage
of
all
naturall
causes
of
this
birth
,
Raymond
Lullie
well
vnderstood
in
the
first
Booke
of
his
Testament
,
being
of
Theorie
,
in
the
figure
proceeding
from
Elements
to
Mettals
,
and
from
Mettals
to
Elements
,
by
eight
letters
:
A.B.C.D.
E.F.G.H.
which
we
haue
therefore
here
set
downe
;
wherein
we
giue
but
this
one
note
,
that
it
is
a
matter
of
deepe
vnderstanding
,
how
G.
and
H.
be
immediate
,
that
is
,
Sulphur
Aqueum
and
Metalla
,
for
it
conteineth
a
great
practicke
mystery
.
This
heptagonall
is
in
all
naturall
generations
truly
circular
.
The
scale
of
degrees
and
differences
in
descent
and
ascent
,
of
which
we
speak
,
here
followeth
.
Scala
Magica
naturalis
.
Deus
Potestas
|
Voluntas
|
Spiritus
|
Synthesis
|
Materia
|
1
|
1
|
Animal
|
Analysis
|
Angeli
|
2
|
|
Rationale
|
Coelum
diuisor
|
3
|
2
|
Animalia
.
|
Caelum
stellatum
|
4
|
3
|
Plantae
|
Elementa
|
5
|
4
|
Minerae
|
Minerae
|
6
|
5
|
Elementa
|
Plantae
|
7
|
6
|
Coelum
stellatum
|
Animalia
|
8
|
7
|
Coelum
diuisor
|
Animal
|
9
|
8
|
Angeli
|
Rationale
.
|
|
9
|
Materia
.
|
CAP.
14.
FOr
our
better
vnderstanding
herein
,
let
vs
consider
the
Historie
of
the
Creation
,
That
there
be
two
waters
;
superior
,
inferior
;
Two
earths
,
Eden
,
and
the
rest
without
and
about
it
:
Two
waterings
,
Cohobation
by
the
miste
ascending
out
of
the
earth
without
attraction
;
Another
by
raine
attracted
out
of
the
earth
and
lower
globe
by
heate
;
Two
Cultures
or
Manurings
,
naturall
without
the
help
of
man
,
and
artificiall
by
the
help
of
Man
.
The
waters
being
spiritualized
,
and
hauing
receiued
motion
,
light
and
heat
,
were
parted
into
superiour
,
and
inferior
.
The
inferior
as
connaturall
to
the
superior
,
and
of
the
same
wombe
communicate
with
them
(
though
in
lesse
measure
)
in
this
rich
birthright
.
The
inferior
waters
being
coupled
in
marriage
with
their
naturall
and
equall
Spouse
the
earth
,
enriched
her
with
fruitfulnesse
,
as
a
meane
by
God
appointed
in
the
Lawe
of
Nature
by
him
created
and
established
.
And
of
all
the
earth
that
Sanctuary
of
Gods
Image
and
glorie
,
the
Garden
Eden
had
the
preheminence
.
This
chosen
earth
was
made
fruitfull
by
water
of
miste
or
vapor
,
ascending
out
of
it selfe
,
and
againe
descending
vpon
it
.
This
miste
the
earth
did
yeeld
of
her
naturall
ayre
and
portion
of
spirit
,
and
heate
conceiued
in
the
vniuersall
coupling
,
as
it
were
ingendering
with
the
Waters
in
the
first
darknes
.
The
second
watering
,
by
raine
,
God
caused
to
beginne
after
the
Starres
,
and
Man
were
created
.
It
commeth
naturally
by
attraction
of
the
Sunne
and
other
Starres
,
and
the
violence
of
windes
from
the
earth
,
particularized
in
such
sort
as
of
the
Starres
,
&c.
before
is
saide
.
And
because
the
heate
of
the
sunne
is
not
alwaies
alike
in
any
place
of
the
earth
,
no
not
in
the
same
anniuersary
day
,
houre
,
nor
season
;
neither
the
sunne
,
&c.
alike
neere
,
and
aspected
at
all
times
to
the
same
place
;
neither
matter
vaporous
euer
in
like
quantity
,
quality
,
and
readinesse
to
bee
attracted
:
beside
the
particularities
of
other
Astronomicall
and
Physicall
obseruations
;
therefore
the
raine
is
not
alwaies
in
the
same
measure
,
time
,
and
season
.
Hence
come
vnseasonable
times
in
the
foure
quarters
,
too
hot
,
or
too
cold
,
too
wet
,
or
too
dry
,
and
so
in
complexion
,
with
impurities
of
the
first
mixture
minerall
,
new
diseases
;
and
much
trouble
.
But
where
the
earth
is
watered
by
vapor
or
miste
begotten
in
darknesse
,
ascending
from
it selfe
,
and
againe
descending
,
no
such
mischances
happen
.
But
Nature
reioycing
and
well
pleased
with
her selfe
,
earth
and
water
is
made
fruitfull
vnto
perfection
.
And
then
the
two
Cultures
or
Manurings
are
both
necessary
,
and
cannot
faile
of
a
good
blessing
:
but
from
Elements
simple
,
become
Elements
elementate
in
the
first
mixture
simply
quintessentiall
,
impregnate
with
aethereall
nourishing
,
not
burning
fire
:
whereof
resulteth
this
Catholike
vnity
,
generall
in
application
to
all
things
,
which
wee
seeke
for
and
so
much
admire
,
and
shall
reioyce
to
haue
found
.
These
two
Cultures
are
,
the
one
naturall
by
Coh●bation
;
the
other
artificiall
by
man
,
attending
onely
the
select
earth
or
Garden
to
dresse
and
keepe
it
,
not
hauing
swallowed
the
fruite
of
dualitie
,
the
apple
of
euil
:
nor
being
driuen
,
or
selfe-straying
out
of
this
Garden
into
other
ground
,
where
not
such
miste
or
vapor
doth
arise
;
and
which
is
watered
with
the
raine
of
the
time
of
generations
and
corruptions
.
This
is
that
ladder
in
Nature
of
Angels
ascending
and
descending
betweene
heauen
and
earth
.
This
is
the
hoope
of
pure
gold
,
round
,
endlesse
,
and
bottomlesse
,
and
inscribed
according
to
the
truth
and
true
resemblance
,
Imago
spei
,
the
naturall
wedding
ring
of
these
two
great
parents
of
naturall
things
.
This
is
the
continuall
spring-tide
of
neuer
vading
greennes
in
the
Emerauld
,
the
wealth
of
Hermes
his
Smaragdine
Table
,
True
without
leasing
,
most
true
,
The
strong
strength
of
all
(
naturall
)
strength
,
because
it
will
ouercome
euerie
subtile
,
and
pierce
euery
solid
thing
,
&c.
Cuius
vis
est
Integra
,
si
versa
fuerit
in
terram
.
FINIS
.