The search of causes Containing a theophysicall inuestigation of the possiblitie of transmutatorie alchemie. By Timothie Willis, apprentise in phisicke. London, Printed by Iohn Legatt, 1616.

THE SEARCH OF CAVSES.

CONTAINING A THEophyſicall Inueſtigation of the Poſsibilitie of Tranſmutatorie Alchemie.

By Timothie Willis, Apprentiſe in Phiſicke.

LONDON Printed by IOHN LEGATT. 1616.

To the Reader.

THE cauſe of this Preſſe, is rather compulſory, then voluntary: Indeed an extorted will, proceeding firſt frō my facility in copies, and thereby from too much liberty in ſome: who of amanuenſed tranſcripts (peraduenture not perfect) gaue mee iust ſuſpition of an ignorant expoſing. Which to preuent, I haue ſent to the worlds view this whatſoeuer, being occaſioned by diſcourſe and arguments at a ſupper betweene diuers learned Gentlemen ſome yeares past. My ſelfe am ſo litle ambitious thereof, that I ſhall thinke it well if it ſcape without taxe, ſpecially virulent: hauing entertained no thought of reply to gainſayers. An incky Duell about naturall opinables, ſhould proceed like faults eſcaped in the printing.

Mend and ſay nothing.

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. ^[1] 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 poſitiō, 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. ^[2] 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 & incōueniences: & that goldē 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 verbū 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. VVherefore 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 frō thē 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. ^[3] 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, ^[4] &c. The heauens beeing on fire ſhall bee diſſolued, and the Elements ſhall melt with heate, &c. VVhat 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, ^[5] 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 cōpound, 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, ^[6] 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 thē ſo periſh, but that their mortall immortalitie, vnder the ſaid commēſuration 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 cōſider, 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 ſpecificatiō. 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, ^[7] 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, ^[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. VVhere 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, ^[9] 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, ^[10] or neere vnto them. This ſheweth truely the materiall element of the pureſt minerals. ^[11] 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 ſpokē of without a Preface of reuerēce; 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 ſpecificatiō, 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, Dogfiſhes, 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 frō 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 noriſhmēt 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 [〈1 page duplicate〉] [〈1 page duplicate〉] 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 mēbranes, 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 frō 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 differēce 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 perfectiō 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 momēt. 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: ^[12] 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 & patiēts; & produceth no reciprocal actiō & paſſion, whereby the work begun proceedeth not, but the matter rots, & the ſpirits decay. A diſcōtinued heat breaketh off natures worke, ſo that the naturall heat beginning to work in the ſeed to propagatiō, 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 & compoſitiō being neerer to the ſimplicity of the firſt materialities of bodies cōpounded. And therefore not ſo eaſily ſubiect to deſtractiue putrefaction. Becauſe their very corporal cōpounding parts be ſymbolizing neere the degree of the prime ſymbolizing bodies, not altered out of the circle & latitude of the ſpecies digeſted or cōcocted; except there be addition of ſomething extraneall in the mixture. For then the whole cōpound cōcerning ſpecification yeeldeth to the predominance of the virtuall predominant in the mixture: Yet ſtill is preſerued within the denomination & general eſſēce 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 Elemēts, 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 tranſcendēt 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 cōmon Genus in the Organs whereof it worketh, yet either in real or contēplatiue 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.

Illustration [Image not included in the transcription.]

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 therest 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.

Marginal notes

2. Eſdras, 6.39. ↩
Iob 37.18. ↩
2. Pet. 3. Pſa. 102.25 ↩
2. Pet. 3.12. Eccl. 17.31. ↩
Iob 15.15. ↩
2. Efdras. 5.52. ↩
Ecclus. 38. ↩
[••]m. 8. ↩
Ecleſ. 40.[••]. ↩
Job. 26.5. ↩
[〈◊〉] 8.1. ↩
Iob 39.17. ↩

Cite this text

The Search of Causes. London, 1616. Hermetic Cloud, https://hermeticcloud.com/library/willis-search-of-causes/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A15486, released under CC0 1.0. Reproduction of the original in Cambridge University Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.