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CHAP. LXXXIX. Of Time.

1. Why the Author Treats first of Time. 2. The Proposition of the Treatise. 3. The Profession of the Author. 4. That Time hath nothing common with any Motion. 5. Negations of Time. 6. The Error of the Schooles. 7. Some Absurdities following from thence. 8. What hath deceived the Schooles. 9. The Consideration of Mathematical Science differs from the Truth of Nature. 10. A third Error. 11. A Fourth. 12. A Fifth. 13. A Sixth. 14. Some Absurdities spring from thence. 15. A Conclusion drawn from thence, doth un∣fold the true Properties of Time, against the will of the Schooles. 16. A Se∣venth Error is proved. 17. A false Definition of Time. 18. A continuance of Motions is essentially included in the Seeds of Things. 19. Time cannot be the internal measure of Motions. 20. An Eighth Error. 21. Some Absurd Errors following from thence. 22. The Praise of Unity. 23. The Schooles have been decieved by their sloathfulness of narrowly searching. 24. What hath decei∣ved Augustine in Time. 35. Some Considerations of the Author about Time. 26. What it is to have said in Genesis, In the Beginning. 27. The Error of Aristotle concerning Place. 28. Duration is more intimate to a Thing than Place, or a Thing is to it self. 29. The true and essential property of Time. 30. Why Time is not of the Predicaments. 31. Men being badly initiated or instructed do also badly accustome themselves. 32. What hath deceived the He∣roe's in the consideration of Time. 33. Some Demonstrations even from the holy Scriptures, in the Authors behalf. 34. Priority or Formerliness is difficultly abstracted from Time. 35. Duration doth not shew a respect to things. 36. The Suppositions are now solidly proved. 37. The Law of Fate or Destiny. 38. A Consequence upon the Positions of the Schooles. 39. Priority is in respect of Fate, But not of Time. 40. What Succession may be. 41. A Treatise of Eternity in respect of Time. 42. It is answered unto an Objection brought out of the holy Scriptures. 43. An Error is demonstrated by the Operations of Angels. 44. An Argument contradicting the Schooles. 45. The Author proves it many manner of wayes. 46. The Authors profession concerning Time. 47. A certain Dulness in the true Division and Measure of Motions, as to the Motion of the Day. 48. Clocks or Dyals. 49. The Error of Clocks or Dyals. 50. A Measure found out by the Author. 51. Concerning Critical or Judicial Daies. 52. Pa∣racelsus is noted. 53. A Crisis or Judicial Sign brings forth Infamy to a Phy∣sitian. 54. Frivolousneses. 55. The Consideration of a Climaterical or Dan∣gerous Year of ascent. 56. A stubborn privy shift of Astrologers. 57. They now cease from their asserted Climaterical number, for the half of it. 58. The Sab∣batary Jubilean, and Ninteenth Numbers, &c. 59. A week is introduced, not so much by reason of Number, as by reason of Jewish Perfidiousnes. 60. A Treatise for Long Life is concluded.

I Being about to write of Long Life, it hath seemed good unto me, to premise a Trea∣tise concerning Time, because Long Life owes an unseparable respect unto Duration: [unspec 1] Neither yet is that thus by me determined in the first place, as though I would measure Life by Time, but rather, in speaking properly, I compute the continuance of Life in relation unto Dayes, and Years, the which I will by and by demonstrate not to be Time.

Paradoxes indeed, I confess, they are, but nevertheless true Doctrine. For Aristotle I have elsewhere shewn to be altogether ignorant of the Beginnings of Nature, and to be very scanty in the matter of Natural Phylosophy, and therefore he being wholly ridiculous hath exposed Time, Place, a Vacuum, Infinite, Fortune, and such like abstracted Conside∣rations, and plainly forreign, in the order of Nature, as though they were the Institutions or First Lessons of Nature.

But I have premised the speculation of Time, hitherto unknown, unto Long Life: Wherefore for the clearing up thereof, I state this Proposition.

Time is no otherwise separated from Eternal Duration or Continuance, than the Light of the Day, the Sun not appearing, from the most lightsome or bright Light of the Body of the [unspec 2] Sun.

For I believe that God, most Glorious, is the Way, the Truth, the Life, and Essence of all Things: Likewise that he is the Principle or Beginning, in whom all things are [unspec 3] Principiated, do Live, and are Mooved. I say therefore, that even a Body, or Motion not being granted; yet Time, Place, on the other side, a Scitual Disposition, and Distance, should be the same which now they are: For truly without the Heavens, an unlimmited Place is believed to be, which is deprived of all Body and Motion; yet filled with the Spirit, it being suited thereunto by its Infiniteness of Greatness.

In like manner, I understand Time not to be tied up to Place, not to a Body, lastly, not to Motion; but to be a Being separated from the same. Therefore neither do I beg Time [unspec 4] from the circumscription of the Motion of the first moveable Heaven: For even as the motion of the Heaven is made in a Place, as if it were a certain Measure of a Place; yet as Place is not Motion, although it be made in a Place; So neither is Motion Time, al∣though it happen in Time: For neither can Time be Generated by Motion, or in the Womb of Motion, if the thing Generated be in the particular kind like unto its Gene∣rater.

For indeed a Year, a Day, a Moneth, and Night, are not Time; but Measures, and Accidents of things happening in Time, plainly forreign and external unto Time: For [unspec 5] so, our Day is anothers Night: In the mean while, Time is every where the same in the whole Universe. The Spring, Summer, Autumn, Winter, are not Time, but Alterati∣ons of the Air, ordained for the interchangable Course, and successive Changes of Things. Likewise Childhood, Young Age, Youth, Vigour of Years, and Old Age, are not Time; but Names of the successive Alterations of the Body and Life.

For the Schooles, besides that they teach Time, either to be the very Measure of the first Moveable, or at leastwise, that it is concluded under the same (for that thing is not [unspec 6] yet determined;) They will moreover, that every undividable natural point of Time, should actually and really have in it, infinite Mathematical points; Seeing that there is a positive, real, infinite Being, even as also actually undividable, which in it self is not positively intelligible, and the which therefore, the Schools deny to be possible: They now of their own accord, in every the least point of Time, endow, that is bespatter the knowledge of Nature with meer Dreams.

Therefore it necessarily follows from their Suppositions being granted, that every part of Time is not of Time, but a certain Mathematical point, undividable, and so without [unspec 7] Duration, without and besides Time: Therefore that also Time should consist, either of undividable parts, or should be as it were a certain Product, from a connexion of undi∣vidable and infinite Points of continuance: So indeed, as that neither should they be the undividable Atomes or Points of Duration, if by their connexion they should co∣arise into something that is to be divided.

They mind not, I say, that an undividable negative thing can never grow toge∣ther by connexion, into any present, actual, long, short, great, or little Thing; be∣cause [unspec 8]

it in it self, comprehends a meer nothing, in a Natural, that is a Real Being. There∣fore they contradict themselves in the Word [undividable] They have beheld indeed a Long, and a Short Time, and for this Cause they have reduced them under Quantity.

In the next place they have constituted also the whole Essence and Circumscription of Time in succession, which should actually stand in infinite, and infinitely undividable Points of Duration, being connexed in every the least Point of an instant Natural Being.

Truly they on both sides have too much addicted themselves unto Science Mathematical, while they have seemed to themselves to have Repaired Nature: Indeed Science Mathe∣matical, [unspec 9] supposeth infinite Points of Subdivision to be possible in every continued Body; which Suppositions in the mean time, Nature knows not, and Natural Phylosophy denies: Because it is that which minds things even as they are, and not even as they are serviceable unto the Speculations of the Measures of Scituations.

And then Schooles have separated the Consideration of Greatnesse or Magnitude from the Consideration of Number, and they will have Time to be more like unto Number, [unspec 10] than unto that which is Continued or holding together: As if the Species of Apes, as they are like unto Men, were to be referred among Men, but not among Beasts. It is there∣fore a ridiculous thing, not to have Separated Time from Number in the whole Heaven or Sphere thereof.

At length, they have thought that Numbers do cast out Unity, while as notwithstanding a connexion of Unities produceth all Numbers: Wherein also, that is a blockish thing, [unspec 11] that they account the Gemms called Zero's for Unity, while as a thousand subscribed Zero's do not contain a Principle of Unity.

Last of all, this also is frivolous, that a Binary or twofold Number, differs in Species from [unspec 12] a Ternary or threefold Number, as also this from a Quaternary or fourfold Number, although two Binaries do make and are made a Quaternary: And that not indeed by a generating of a new Being, but by a co-melting of both the Bi∣naries: Wherefore neither do I acknowledge Species in Numbers, but onely co∣mixable and reducible interchangable courses: For Nature doth not suffer her self to be restrained under Rules at the pleasure of the Schooles, to wit, that Numbers should gene∣rate out of them specifical Species, every one whereof should be so many meer Indi∣viduals.

Therefore I know those kind of Species, and Metaphors to be Strangers from Nature; therefore they have from the Schooles reputed Time, (because it consisteth in a point [unspec 13] infinitely undividable) for a Pillar of Natural Phylosophy: Wherefore I am the more con∣firmed, that whatsoever the Schooles draw from the Heathen, is the unprofitable unstabi∣lity of Wisdom.

For if otherwise, any the least thing infinitely corresponding with the points of Durati∣on, undividable, and infinite in Act, should bind the points of Time with a proportioned [unspec 14] Infinitenesse by a Succession or following of Duration, besides very many Absurdities, Time should of necessity have its own actual being before it were, that is, it should not indeed be in Being, but all at once in its being made: Yea, nor indeed should it be so made, be, or should it be able to be made, that it might be, but that it should perish be∣fore it were.

Therefore Time (contrary to the prescription of the Schooles) is neither Long, nor [unspec 15] Short, neither Before, nor After, neither a Measure, nor Measurable. Surely it have grie∣ved me that it hath behoved me to discover, that I find nothing in the whole Natural auricular Discourse of Aristotle, but gross Ignorance, environed with Absurdities, and Im∣possibilities: Wherefore I have been compelled to write true things from a compassion on Youth, which hath been seduced through credulity.

First of all therefore, the Schooles command, that the Time which is of their considera∣tion, is the Measure of Motions, when as it is already manifest from the convicted Sup∣positions [unspec 16] of falshood, that Time cannot measure nor judge of two Motions made (so I may speak) in the same term of continuance, whether of the two be the swifter: For ac∣cording to the aforesaid Suppositions, Time should alwayes of necessity joyn nearer un∣to the swiftest Motion; because it is more nigh and like unto that which is undividable.

In the next place, If the Succession of Time should happen through a Concourse and Aid of an undividable infiniteness, and that all Motion should be enrouled in a term ac∣cording to Duration, and that there is no suitableness or proportion of a Finite with an Infinite; and least of all where both are considered by a sight of the same Duration; it must needs be from the Doctrine of the Schooles, That Time should be an unequal Mea∣surable

Measure, a vain, lying, and incomprehensible Measure of the first Motion or Moveable: Because they define Time, that it is a Measure of Motions, in relation unto Duration, and that it is as it were appropriated unto Motion by Accident, and unto Suc∣cession [unspec 17] by it Self, to wit, by reason of Duration. But indeed if Motion be thus made upon something that is unmovable, as from hence Aristotle hath (although falsly) conjectured the first Mover to be of necessity Unmovable: Why do they not also give Stability unto Duration? To wit, under which, all Motions and Proportions of successive Motions ought to be co-measured.

For in all Seeds, there is from the beginning, not onely a Principle of every Motion, but also their own limited Period of Durations proper unto every Motion: Seeing all va∣riety [unspec 18] of all Alterations whatsoever, depends on the slowness and swiftness of Motions. Therefore the continuance of Motions is essentially, intimately, and originally included in Seeds, as it were the formal, and directive Principle of the same; but not that time is a [unspec 19] certain outward or forreign Consideration of the measuring of Motions in respect of Du∣ration; seeing that such a Consideration or relation of Disposition is onely external and accidental unto things themselves, and so a meer Being of Reason; but not Ori∣ginally and Essentially implanted in the Seeds themselves, even as Duration is.

In the next place, the Schools suppose natural Species to be in continued quantities; when as notwithstanding continued, or disjoyned, are not Things, but naked Considerati∣ons [unspec 20] of Things according to Measure. Things have indeed their own Species, in very deed; but the Consideration of those, as a Being of Reason, wants Essential Species in Natural Things. Let it shame them therefore, that they have placed Time among Mea∣sures, and the Beings of Reason, or Non-Beings.

Let it be a shame, I say, that the Schooles of Natural Phylosophy have more bestowed [unspec 21] their Contemplation about Science Mathematical or Learning by Demonstration, than on Nature it self. It is a foolish thing therefore, to have acknowledged Species in Numbers, by which Species they should be distinguished in the nature of things, and yet not to have known a Unity to be a Number: Because a Unite, in its interchangable course, is no less distinguished by a Unity from any other Number, than is the Number of Ten: For neither is there any reason, for which two Unites should rather constitute a number than one alone.

For truly in a Binary, both the Unites are as yet different and distinct, yea they are en∣tire in their own Essence, neither have they ceased or departed into any third thing, [unspec 22] by reason of their connexion: For a Binary, denotes nothing but two Unites: There∣fore it is an Ulcerous thing, that two things being connexed, do remain in their for∣mer Being, and yet, that by reason of that connexion alone, a Species was generated di∣vers from either of them. Wherefore Unity is most properly, all or every Number, be∣cause all Number flowes from that; and therefore every Number is nothing but a con∣nexion of Unites: From whence that very Unity is a Figure of the Divinity; because from thence all Numbers are made, and again into the same are resolved.

Indeed the Schooles, as often as they have conceived any thing by Science Mathema∣tical, that thing they have presently wrested into Nature, under the generality of Rules: [unspec 23] For so of Four imagined Elements, by confusedly suiting four Qualities, Complexions, and Humours, these Brawlings have been translated even into the Stars, and they have determined of all things co-agreeing with their own Fictions.

By which method indeed, they have fitted a continual speculation in Science Mathe∣matical, unto lineal points, and at length also unto Time. B. Augustine confesseth indeed, [unspec 24] that Time is something, but that he was ignorant of the thingliness of Time; to wit, be∣cause he was seasoned with false Positions from Paganisme. Wherefore I blush again and again, that I am willing to explain the Essence of Time: But this man I fear not to be my hater, who already beholds truth in the Heavens.

For first of all, I have withdrawn all succession from Time, who from great Authorities had already shaken off the Yoak of the Heathenish Schools. For truly I meditated at first, [unspec 15] that the Heavens stood still, yet that there was not any other Time while the Sun was at a stand, than now: Therefore I began to measure out that Duration without the succession of the Motion of the Heaven: And by consequence I by degrees learned, that all Time was sequestred from Succession, and that this Succession did fit or accommodate it self one∣ly unto Motion. Then afterwards I began to repute it a mad thing, that the Sun should at some time stand still, and nevertheless even to this day to sink Time within the Motion of the Heavens. For although that detainment of the Sun was Miraculous, yet the Dura∣tion or term of continuance, was not therefore Miraculous. And then I beheld that Time was already from the Beginning, the Day not as yet existing, or before Light was born,

and a separation thereof, from the darkness. Therefore the Heaven, Earth, Abysse of Waters, Darkness, and the Day it self, were before that the circular Path of the Heaven did determine of the Day.

In the Beginning I say, of the Creatures, but not in the Beginning of Time: Because that Beginning of Things includeth some [Dum] or [While] that it may be of Sense: Although [unspec 26] God appointed from Eternity to create Things: Yet while it pleaseth his infinite Goodness to issue into an Operation to without; then, in the Beginning God created the Heaven and the Earth: But that [Dum] or [While] was before a Creature, because God had no need of a Creature, or a created Duration; neither had the things that were to be created, need of a created Duration, as a concurring Principle of an unlike Dignity, with the Creatour of an infinite Power: For if the Creature did not depend originally, totally, to wit, absolutely, and intimately on God, as on the Beginning and End of its Duration; verily, neither should God also be the immediate and total Principle, as neither the immediate Life of things; that is, he should not be their Alpha and Omega. Therefore I from thence understood, if Nature had at sometime stood rooted in Duration, flowing forth without a Mean, from Eternity it self; that it ought also at this day so to stand, by reason of the same rules of necessity.

For presently after, I knew that Duration which they name Time, was a real Being: And likewise that if Time hath been from the Beginning, before a Creature was made, [unspec 27] verily it could not be reckoned among created things: For neither is there mention made of Time being created.

I also thorowly weighed, that as a moveable Body is so in place, that the place doth not [unspec 28] only outwardly encompass the moveable Body (however Aristotle in the mean time so thought) but place pierceth the very moveable Body on every Side; so that every intimate part of a Body, is no less in place than the superficies thereof; Yet place is not there∣fore on the other hand, comprehended by the moveable Body.

So indeed, and also much more abstractedly, Duration is indeed intimate to things; [unspec 29] Yet it is not affected, shut up, or apprehended by things. Also place supposeth a certain and determined Position, indeed capable of being changed by that which is moveable; yet wholly unseparable altogether from all place: But Duration it self, is so unseparable from things, that it doth in no wise ever wander, or is changed from these: Therefore seeing Duration is above, and within the Being of things, and unseparable from these; Yea more intimate to things, than things themselves are unto their own selves.

Hence therefore have I meditated of a Duration plainly divine, to be in Time, and so [unspec 30] in that respect not to be distinguished from Eternity; yet to be distributed unto things according to the Model of every Receiver: And so I have sufficiently proved the afore∣said Proposition.

Wherefore Time hath neither parts, neither doth it admit of a division of it self, and by consequence, it knows not succession; neither also doth it approve of Dreams: To [unspec 31] wit, the which may receive into it Poynts actually Infinite, being coupled or dis-joyned: Yea, neither is. Time a Duration, great, or small, rather than plain, round, long, deep, short, or broad: Because in very deed, it is not within the compass of Predicaments; be∣cause there is one only Infinite, existing in Act, to wit, God, who is all things: For if Goodness, Life, Truth, and Essence after an abstracted manner, are God himself, in created things; it likewise cannot be denyed, but that in the same things, Duration it self represents God. I believe therefore, that true Time is unmixed, without the Spot of a Creature, every where, and alwayes unchangeable, nor to be after any manner succes∣sive: And that I might the more nearly conceive of this thing, I withdrew all Bodies from Time, and all coursariness of successive things, or the succeeding successive changes of Motions: And then first, I clearly understood, that Time in its own Essence, bears or ows no respect unto the Unstabilities, Varieties, or Measure of Motions: For truly, Time is that which it is, whether Motions and Mutations are made or not; because I have not found Duration to be related unto Motion; or on the other hand, Motion unto Duration, unless by accident, and by reason of a mental measuring of one thing unto another; the which is altogether impertinent: For truly, Time not having succession, cannot be serviceable unto co-measuring.

But because we being concluded in a sublunary place, and being rashly seasoned by the [unspec 32] Heathenish Schooles, we have been wont in the Duration of Time, indefinitely to consi∣der Priorities, and Swiftnesses, together with their Correlatives; because through a frivo∣lous Abuse, the limitation of attribution of Motions, and moveable Bodies, hath been accustomed to be measured according to space: Which Relations (notwithstanding) of

Priofity, if they are weighed in the Ballance of Truth, they are onely the Atributes of Motions, but never of Time or Duration; because Priority, Slowness, &c. do bespeak only an unseparable Relation unto the parts of Motions immediately following, and slow∣ness compares the swiftness of Motions with each other; and therefore Priority, Slownesses, &c. do not so much measure Time or Duration, but only in respect of a dayly Motion. For truly a humane and undistinct weakness, hath through a certain sluggishness and dul∣ness, meted out all peculiar Motions with a diary or diurnal Motion: Because they do not regard, that the Priorities of Motions are not properly the duration of Time it self, but rather a universal distance of a general Motion: And although Duration it self of Time be, and be present in all things; yet that this is altogether a Stranger from the succession of Motions. From hence therefore, Time hath begun to be considered as it were a succes∣sive and frail Being by every instant: Especially, because the Schooles having imitated the blockishnesses of the Vulgar, have at length accustomed themselves to confound Time with the Motion of the Heaven.

It's no wonder therefore, if the great Heroes or Worthies, considering the thingliness of Time by such Beginnings, have not been able to conceive of the same: Because, seeing it involveth an actual Infinite (which one only thing is Eternal) it is from it self of ne∣cessity, not to be comprehended by that which is Infinite.

For Time is thought to succeed, and to have parts, because parts should follow themselves [unspec 33] in Motions: Seeing Time and Motion are unlike things, and so far different from each other, as a Mortal and Finite thing is from an Infinite: For although Motion be made in Time, Motion can be no more co-measured by Man through Time, than Man is able to measure Man himself by God, who is, lives, and is moved in God. [unspec 34]

For if God would have the whole course of the Heaven for the future, to be so unequally inordinate, that no Motion could be made equal unto it; should therefore Time also be in it self unequal? Or should that cease to be, which now is? Yea if the Motion of the Heavens should cease (as at sometime it shall cease) shall Time therefore cease likewise? Shall [Now] it self be no longer [Now] for what doth that belong unto Time, which hap∣peneth in Time? For truly it hath its own free Being without Respect, Reflexion, or Reciprocation unto any other thing.

Indeed Time is not given unto us for a measure, or that in it self it is to be measured; but it hath a free Being in him from whence is all Essence.

For Example: God is in every Creature: For God is Good as he is all Good, but not this or that Good; but in as much as he is this or that Good, he is not all or every Good, and in such a respect, he hath a Being in created Things: For as God is one only Good in all things, so in like manner also, all Good is essentially this one true Good: Like∣wise God is every where present in all things, and his Continuance or Duration, is the Duration of all and every of things.

In like manner also, the light of the Sun is a Being, and something in it self (because it enlightneth and heates) yet without and on this side the Sun, it is nothing: After the same manner, eternal Duration is Time in created things: Because without and besides an eternal Duration, it is a meer nothing privatively and negatively. Wherefore as long as there shall be any created things, Time shall never cease to be. The Lord hath said, Thou art my Son, this Day have I begotten Thee: Because Eternity is nothing but one only [Now] but one only [To day] I have begotten Thee from the Womb, before the Day-Star was: Christ was born from the Womb in Time, and yet before Lucifer or the Day-Star was: Because in Time, there is no Priority or Succession. [Before] therefore, denotes a Priority of the Succession of Motions, and an excellency of Dignity, but not a Priority of Time: Because from the Beginning even unto the finishing of Age, it is nothing but one only [Now:] For so, The Lamb was sacrificed from the Beginning of the World, and his death saves the dead before the Lords Incarnation; as the Incarnation which makes blessed, hath respect unto Motion: Indeed it saves the Ancestours, which precede according to the course of Life, and in respect of Motions conferred among each other; but not by the sight or beholding of Duration: That the Lyon may not snatch them, nor the infernal Pit devour them: For those Prayers are for the deceased long after Death, when as notwith∣standing, Souls do for the most part, undergo their Judgment presently after expiration.

Wherefore such kinde of Prayers should be in Vain, and made too late, if Time should be successive.

The Church triumpheth in the Comforter her Guide; therefore she hath known, that all future things are in the same [Now] of time, as if her Prayers had happened before the party died. For the Wise Man affirmeth, That God made all things at once; but Genesis

writing the History of the six dayes Work, saith also, that as many dayes were spent: Which sayings should therefore contradict each other, if Succession be granted unto Time: All things therefore were created in six dayes space; yet one only point of time remaining: For so the Devil hath known future things in the succession of Motions; as they being present in the one only [Now] of Time. The Stars indeed are for Times, that is for the successive changes of Times, or varieties of Motions; but not for the continuance of our Life, the bound whereof is appointed by the Almighty.

But indeed Priority or Formerliness is most difficulty sequestred from Time: For al∣though we abstract Time from Place, Motion, and a Body; Yet by reason of an opposite [unspec 35] custom, and the novelty of the thing, it is very difficult to desist from Priority in Time, no otherwise than as any one who is wont to cut Bread with his left hand, that thing is troublesome for his right Hand to do, although he rightly performeth many other things by his right Hand: Yet therefore a difficulty and unwontedness of understanding, doth not change any thing in things, or oblige the Essence of Time, that it may accommodate it self to our Errours: For what doth a Priority it self of Motions in Bodies, belong to Time? Or what doth Priority hurt Time, which is due to Motion alone? If through ignorance it be translated into Time? But because a Priority of Motions in order to Duration, be∣speakes an immediate respect unto another Motion (to wit, of dayes and years) whereby we measure all other Motions, therefore Priority is abusively derived into duration: Other∣wise surely it ought first to be manifested, that that Motion of the day, should therefore be Time, because it happens in time; which being proved, then Priority might be referred unto Duration, and not otherwise; therefore never.

But it is sufficient for me, for the distinguishing of things, that Duration never depends on Motion in its own Essence, but that it carries in it self and before it self, a certain uniform constancy of the Divinity; to wit, whereby it is so permanent, that it remains altogether free from all successive change, and succession of Priority, a Sranger, and plainly independent for things, and the successive Motions of things: Therefore Durati∣on is to be placed in no Predicament.

And seeing that, it after no manner pertains unto the order of Relatives, therefore by consequence, Duration shews no internal respect unto things, unless by accident; and [unspec 36] that also, not but according to the miserable, and deceived discourse of reason, making proportions between moveable things; and as yet, only in as much as they are moveable, in order unto a local, or alterative Motion; But not in order unto a real Being of those things.

Indeed, certain Fluxes of formerlinesses and latternesses, have respect unto frail move∣able things in their Motions, wherewith they hasten unto the appointed ends of their Period; and so unto their own Death or Destruction: But what relation hath all that unto Time? For therefore also ought Time to run with all and every Motion? Verely, so there should be as many Times and Durations, as there are Motions; or if one only Time doth universally run with all and every of Motions, and seeing such a very Time should most swiftly out-run other Motions, the slow course of the Life of the Crow shall flow in une∣qual Time, with the Circle of its roulable Wheel: Wherefore they could not flow at once, under one only Duration: Therefore Time hath its own Being or Essence, immove∣able, unchangeable, undivideable, and unmixed with things, not successive, but simple and free from all intrinsecal respect of it self unto the Creature: Although Time be more intimate unto things, than things themselves are to themselves.

I suppose therefore, Time to be in the thrice glorious God, Eminently and Essentially, but in the Creature, Dependently, Subjectively, and from an issuing forth to without, [unspec 37] participatively.

The Law of destiny indeed, permitteth the Motions of Life, immediately to follow according to a disposition inhering in moveable things, being affixed unto a certain and [unspec 38] prescribed order of appointments: But those affixings, and orders, are not of Time it self; indeed they obtain their own [Before] and [After,] their own [seasonable, meet or convenient thing] and [Late] for the following after, or succession of Motions, and the changes of the Same, but not of Time.

For nothing can be thought to be more absurd, than that one only Time should be moved by a certain succession, should follow after, and make it self a Vassal unto infinite [unspec 39] Points, undividable indeed in their Priority, and divided among themselves by supposiona∣lity; and the which notwithstanding, in every the least instant, should be conjoyned; and which, without any their extension, should successively perish before their connexion; and that such a Chymaera should be a most sure measure of all Motions: Yea, that Time

should by such an undivided and mutual coupling of Points, and uncessant succession there∣of, be constrained to be moved, and successively to follow: And that at length, this Mo∣tion by the Infinites of an undivideable Point, should be the distinct rule, and tempera∣ment of all Motions: Yet these so blockish Opinions or Precepts they hand forth to Youth, under the first spring of its Age, for the natural auricular Document of Aristotle.

Priority therefore, is never terminated in respect of Time, but of destiny, related in or∣der unto Motions, without respect of one Motion unto another: For local Motion doth [unspec 40] not touch the Essence of Place; but a thing which is successively moved through place, sheweth only a respect by accident unto the scituation of Places. In the mean time, re∣spects of Scituations, or of a Place unto a Place, do remain stable, unmoved, unchanged, neither do they in the least touch or concern Place, whether the thing be moved in its Scituation, or not; seeing that succession of local Motion, in respect of Motion, is a Stranger unto Place.

Truly, by a stronger right do I understand these things to be done with Time, because Time is not a Relative from any internal respect; but it is a certain more abstracted thing, and nearer to Eternity in understanding, and in matter, than Place is.

Time therefore knows, not Succession, neither in respect of Motion, nor of the thing moved; because Succession is nothing else but a Proportion of successive things in order un∣to [unspec 41] Motion: and although Duration it self be in Motion, yet this doth not therefore, put on the Nature of the Succession of Motions: But as many as have thought Time to be a suc∣cessive and dividable Being; that also the Rains being loosed, they have believed, is to fall and perish together with the destruction of the World, but that Eternity, or a new Creature, is to be substituted in its own Rooms, without a Medium of succession. Indeed this hath been thus supposed, through a not knowing of the Thingliness or Essence of Time: For while they [unspec 42] say this of Time, they manifest, that they speak not of Time, and that they are ignorant of its Duration; because they speak only concerning Motions, and the successive change of these, for the contingences or accidents of Duration. For truly, although Duration be in, and present with Things, yet it hath nothing common with Things, whether they are burnt up, are drowned, do putrifie, are moved, do sleep, do begin, or cease to be; be∣cause Duration doth not look back unto things, but remains unbroken, and alwayes equal to it self.

For perhaps the Text hath seduced them: Hereafter, Time shall be no more; they not [unspec 43] heeding, that Time is there taken for the dayes of an Year, for the successive change of Meteours, and an opportunity of Repenting; to wit, according to the common manner of speaking: But not that Duration should cease together with the destruction of the World, which now is, alwayes hath been, and shall be: For Eternity which is deputed to the Angels, is no way made diverse from Duration, which they call that of Time: For think thou of a Soul the In-mate of the Body, to experience neither day, night, nor likewise old age, as neither to have succession: Yet it is in one only, and the same Du∣ration, and in the same [Now] wherein another Soul separated from the Body, doth exist: Because the changing of the place and condition of Souls doth not any thing touch, affect Duration, or Oblige the same unto themselves, that it may therefore pass into their Essence: But the same Duration of Eternity, issuingly flowes into all things, and sustaineth all things; yet it doth not therefore loose its own simplicity, although the things which do participate of it, receive the same after a diverse and different manner: For a thing subsisteth in, and under Duration, from the which if it shall fall or depart, it departs into nothing.

For an Angel therefore, in his Substance and Being, enjoyes a continual Time without succession and parts, nothing whereof is great, little, long, short, former, latter, measure, [unspec 44] and measurable. Seeing therefore, according to the Schools, there is such a Duration for Angels, which they call Eternity, and they distinguish from the Time of sublunary Things, and that, whether they exist in the Heavens, or in the Earth; and do admit of the Works of the Angels, to be co-measured by a successive, and distinct Time; I conclude, seeing an Angel cannot be in two Durations at once, differing in their whole Orbe and general Kinde, to wit, one whereof doth agree to himself, and another to his Works; both whereof in the mean Time, contain one only [Now] of Duration, it should of necessity be, that both those Durations do wholly melt into one only Being, diverse only in the accident of Respects, that is in a feigned and mental [non-Being:] into one only Du∣ration I say, through a necessary real Act of the existance of Number: And so that Time is in very deed, plainly the same with Eternity, and doth remain unchanged for ever.

But it is sufficient for me, that the Schooles do acknowledge some continual Time, and not successive, which they call Eternity. I am not constrained, by reason of their mental Diversities, to disjoyn Time from Eternity.

For if they separate Time, as being a successive change of Things, and Motions, from Eter∣nity; [unspec 45] for that very Cause, they do more respect successive change it self, than Duration; the Determination and Definition whereof, they do nevertheless think they do attend: For truly that convinceth, that the thingliness of Time being hitherto unknown, they in vain separate Time as distinct from that which is continual, or from the Eternity; Seeing there is never any necessity of Succession in Duration, and so much the rather, because they assign unto both the aforesaid Durations, certain Respects, which in the whole Heaven (as they say) are banished from the Nature of Duration: Because they are those which do only produce a difference of reason, or of a [non-being] which is equivolent; as though the diversity of both Durations were in very deed a meer device; It being that which I thus convince of.

Time is a Being: Therefore the Creator or a Creature: if it be a successive Being, therefore it is not the substance of the Creator, or of a Creature. But if they will have it [unspec 46] to be an accident (for of a nuetral Being between a substance and an accident, the Schools have not yet made mention) at leastwise, it had behoved them to describe the Subject of inherency for Time. Therefore I may conjecture, that the Heaven shall not be the Subject of Time; for so frail and sublunary things should not have a Duration of Time proper unto them; Duration should be a forreign Stranger unto, and surmounting mortal things: And likewise if one sublunary thing should partake of Time, as of an accident proper unto it, another thing that is Neighbour unto it, should not therefore also rejoyce in Time. But if they had rather that every of frail things should partake of the Time of the Heaven: at leastwise, all created things should not have a different Duration, but every of them should remain in the same heavenly external Duration participatively: Yea, sublunary things should sooner have all the other manifest Qualities and Properties of the Heavens, than the Duration of the same: Therefore they do not participate of a borrowed Permanency of the Heavens in Duration. But if indeed, unto all particular things their own proper Duration doth belong, so that things themselves are the Subjects of in∣herency of Duration, not fetch'd from elsewhere, and the limitation of Duration should be as it were essentially included in seminal Beginnings, now the Light of divine provi∣dence appears in Time, that it may be the rule of that which is created, but not a created thing it self; for in God we are, do live, and are moved. So also in Duration, which neither also was created: For otherwise, if Time doth inhere in all particular things, as an accident or concomitant; truly besides innumerable Absurdities, there shall be even as many diverse Times, as there are atomes of things: And whosoever doth now subsist at once in the same Duration, shall have as many diverse Essences and Existences of Durations, and Time shall be actually divided into an Infinite: And every accident which is naturally the Object of some one of the Senses, shall not by any sense be perceivable in the Durati∣on of Time.

Wherefore I am constrained to acknowledge in Time a certain universality, and toge∣ther also a singularity proper to all particular things, and more intimate unto things, than [unspec 47] things are unto themselves: I likewise confess a proper rule and determination, which bestows a precise Duration on all particular things; yet in like manner, unsufferable, un∣apprehensible, or unrestrainable by things: Wherefore I acknowledge Time to be a Being, which gives and distributes all things to all, according to an ordained participation of eternal Duration, and that for the confounding of Atheists. Therefore I consider of Time, as the issuing Splendour of Eternity; and the which Splendour doth no more subsist beneath and without Eterniry, than the Splendour of the Light beneath the Light.

Time therefore, ought to be unto us a manuduction or hand-leading unto the Super-in∣tellectual, One, Eternal, Infinite, Intimate Being in every Thing; yet in no wise Mixed, Concluded, Apprehensible, or Detainable therein; in which Being, is the Thing∣liness or Essence of things; to whom be praise and glory in its own Eternity.

It is therefore a Paganish, barbarous and absurd Speech, that Time Consumes or De∣voures us, because there is no action or passion of Time on us, or from us: We perish not through the Vice of Time, neither is Death made any more by Time, than by God: For the dispositions of Motions, are the second Causes of Death, but Time is not of the Nature of Motions: For the divine Judgments do dispose of all things, for reasons known to themselves.

In the mean time, it is to be admired, that the Day is the measure of Motions, and yet that [unspec 48]

that they have prescribed no precise measure unto the day. They have indeed made sub∣divisions of hours, minutes, seconds, &c. by the number of sixty: But none hath hitherto shewn the precise space of one sixtieth part of a minute; for they stuck in the practise. Yea, besides Noon there is no stable moment of the day: That also, doth almost every where vary, so that the certainty of the Meridional point, depends not so much on the Motion of the Sun and Heaven, as on respect of the scituation of the Sphere. None therefore hath perfectly taught a certain or defined [Now] or constant point, wherein any thing shall happen, unless a respect being had unto Ecclipses.

They having imitated the Globe of the World, while they have divided the Sphere by the point of the Meridian, and the altitude or height of the Pole: But seeing the Sun is [unspec 49] not alwayes, nor every where conspicuous according to their desire, they have found out Wheels to be for some turns circumvolved for a dayes space, the which because they could not be for moving of themselves, a Weight hath been hung on them, and so they have measured the day; wherein an Errour hath straightway arisen, because the Weight in∣creasing by reason of the length of the Ropes did cause an unequality.

The measure of dayes by an unvoluntary wresting of the Steel, is as yet more uncertain; because an exquisite proportion between the Strength of which in-writhed Steel resisting, [unspec 50] and between the winding Staires, or for removing of the bending Rope from the Axle, is not as yet certainly manifest: For the north Wind blowing, it is more stubborn than it self, and than it was wont to be. There are not therefore as yet Proportions of the least Minutes in Motion: Musick halfe poured out or by Minums, is also uncertain, because it hath respect unto the pause of an entire sound, which is the more swift at plea∣sure.

Therefore from the measuring of Motions in Duration; I have first meted out the strength and goodness of Guns, and any sort of Gun-powder: For if the warlique Engine [unspec 51] or Instrument be distant from the Wall that is to be demolished, 200 Paces, sending forth a Bullet of 22 pound weight, with 10 pound of Powder of known goodness: But let it be noted how much the stroak of the Bullet delays after the enflaming of the Powder; but now in its being distant for the space of 250, or 400 paces, with a Bullet of the same weight not made hollow, and with an equal weight of the same Powder; let it be noted, whether the sluggishness of the stroak answers to the proportion of the distance: The same trial may be made in greater, and less Guns. Therefore the sluggishness or slowness of the stroak shall discover how much resistance of the Air the distance doth bring forth, and how much the goodness of the Powder doth hasten it, and how much the hollowness in the Iron∣bullet takes away, or if it be filled with weighed Lead. But I have at sometime with de∣light, meted out those Swiftnesses, Powers, and Proportions of Motions, likewise to be uttered in a great minuts space: I did hang on a Nail, the weight of one Pound, by a slender Thred, of the length of one foot, and its weight hung free in the Air; but I moved the weight that it might strike in the Air like the Clapper of a Bell.

I say therefore, that all and every of the Beatings which do follow, even unto the last, shall in every place be equal to the first beating: For by how much the first. Thump is greater, by so much, those that follow are less, and therefore they may be so much the slower in their Motion, but not in the Beginning, or End of the same.

Likewise, whether one only pound, or more, be hung on a Thred, yet they shall not there∣fore be unequal: But if the Thred be two-footed, all the knocks shall be percisely slower by twofold: therefore according to the length of the Thred, the Thumps or Pulses are hastened, or slackened: And so the delay of every Motion may precisely be known: But the Musitian shall note the equality of those Pulses.

Lastly, seeing the motive Power is on both sides, the one only equal Beginning of moti∣on, the moderative principle of swiftness according to the distance of place; therefore it must needs be, that the beating of one Pound is as equal, as that of more.

I suppose therefore, that the Pulse of a two-footed length, is of a middle or moderate Pause, therefore that Pulse or Beating may be sub-divided into sixteen distinct lesser Pul∣ses, and it may be observed in the Pin of a Dial, how many Pulses or Knocks of the foot∣ed Thred, a quarter of an hour shall yield; and so the year shall be precisely co-measured.

But as to what pertains unto Critical or Judicary Dayes, Observation indeed hath a [unspec 52] foundation in Nature, as our Archeus unfolds the harmony of the Heavens. Indeed the Moon doth alwayes on the fourteenth day, proceed unto a place opposite to her self, whi∣ther she was brought on the first day: Therefore the Nature of the Archeus, is reckoned to have obtained opposite Faculties.

So likewise, the seventh day also hath the half of opposition, as also a quarter aspect of the Moon as to the point of her Beginning: For therefore the 7th and 14th dayes are evil in respect of the Disease; but good in respect of Mans Archeus. Therefore, there is seldom a Critical day, out of sharpe or acute Diseases, however otherwise Paracelsus hath thought.

Yet I have diligently noted, that there is never a Crisis or Judicial Sign, where the Physitian being skillful in his Art, hath taken away the Disease before the expectation of [unspec 53] a Crisis.

For as Nature rejoyceth in ordinary Motions, and is accustomed unto them, and is willingly governed by a Unity of the motive virtue; So when the whole business of the [unspec 54] Disease is incumbent only on its own Shoulders, Nature her self stirs up her set Crisis's, the which otherwise, the goodness of a Medicine doth prevent, and the naughtiness there∣of doth foreslow or destroy. For so the 14th day of a Crisis, is protracted unto the four∣tieth day: Therefore it is the part of a good and faithful Physitian to neglect Crisis's: And it should be better for the Sick to have wanted a Physitian, as many as do escape by a Crisis, and much more, whose Crisis is the slower.

For let the Schooles boast of Crisis's, let them determine of a Crisis, let them teach, [unspec 55] that for Nature to fight with the Disease, is unto them a Crisis; without controversie or judge: At leastwise, the similitude of that Battle, and the name of a Crisis unfitly derived, hath seemed to me impertinent: For these kinde of Devises are delivered from hand to hand, whereby every Agent is believed to sustain a strife by reason of Contrari∣eties only: but one Absurdity being granted, many do presently follow after in a Chain: For I have taught elsewhere, that Nature knows no Contraries, nor that she fights with a Disease: Indeed that Nature doth more employ her self about the Disease, as about an Egge, than that she may be its contrary; If Nature alone be the Physitianess of Diseases: and so it ripens all things, that it may come unto its end, and therefore also it intends the end of a Disease, by ripening the Means: So neither doth a Disease resist Nature while it is ripened, no more than an Egge while it is nourished, doth fight with the nourish∣ing Hen: For unto the Seeds of Diseases is their Period appointed; not indeed that which may be due unto the mystical numbers of Dayes, but only unto the necessary requirances of Maturities: For if (according to Hippocrates) things cocted, and not crude, are to be moved; The quicksighted, and mitigated Governour of Nature, hath known his own Maturities at set moments, the which himself alone is compelled to perfect, not indeed by reason of a di∣stinct animosity of Diseases, in contention; But the Filths being ripened, they desist from adhering unto the solid Parts. But to what end is there so great a commentary of critical Dayes (I being a Junior, wrote five Books concerning Critical dayes, the which I after∣wards committed to the Fire) if it behoves a Physitian to be instructed, that he may render a dangerous Disease harmless, and may abbreviate a long one; that is, may cut it off, that it be not spun out into a Crisis. A Crisis therefore, as it sounds of Judgment, let it be the Judge and Accuser of Physitians, and a testimony of Nature alone bearing the burden; because a Crisis only happens, where a slimie or tough Matter doth adhere, or a noysome or hurtful Matter is enclosed, and wisheth to be sequestred by an ultimate or final Maturity.

But as to what respecteth a Climacterical year or year of gradual ascent, drawn from a [unspec 56] production of the number of seven into nine, to wit, into the sixty third year of Life, it is a blockish invention: Because seventy Years are the Dayes of a Man, &c. Therefore a∣mong Christians, they accuse the holy Scriptures of the imposture of Falshood; and so it is an invention of the Devil, who being an Enemy of our Life, doth procure through the fear of Death, to smite Old Men with astonishment before their appointed hour: For otherwise, what doth the production of a number into a number, make or tend unto the course of Life? Years indeed do hasten, and run back into their own Harvests and Matu∣rities. Wherefore also the revolutions of Years, and numbers of revolutions, do rather respect an identity or sameliness of recourses, than the Number, or Life directly, and they after no manner refer themselves unto a past number, because all particular years do end into their own precise singularity, neither do they reflect themselves upon a plurality of Years foregoing.

Among the rest, some one doth sottishly betake himself unto the number numbering. [unspec 57] Truly, as it is a pious and Christian-like thing, to acknowledge our Life from the hand of the Creatour, the Prince of Life; So it is the part of Reprobates, to have borrowed Life from the Planets, and Numbers: For although God hath from his own Will and good Pleasure, disposed of all things in a certain space, yet let it be a foolish thing to attribute a causality to Numbers. If Plants had the Faculty of fructifying before the Stars were born,

and do grow or flourish by virtue of the Word, it is a shameful thing for a Christian to have yielded the life of man, and the powers of his Duration and Existence unto Numbers numbering. Therefore a Clymacterical Year, whether we respect the Numbred Recourses of the Stars, or a recoursive Number, or next, the Number numbering, is a vain prattle, re∣pugnant to the holy Scriptures, which call our wretched Life from seventy unto eighty Years, not by reason of Years past, as neither by reason of their Number numbering, but because necessities are increased in the Seeds, they being so appointed by the Prince of Life.

But they boast of a Sabbathary Number, because it is the Seventh. Adde to this, that is repugnant to the Fiftieth Year, which is that of the Jubilee, and wholly Sabbathary; [unspec 58] and so the Seventieth Year, because it is seven times the Tenth, doth more Sabbatize or rest, than the Sixty third Year; because the Ninth Year is the Nintieth, or the Ninth Tenth, which doth nothing belong unto a Sabbatisme or celebration of a Sabbath: For if the Seventh day be Critical by reason of the positions of the Moon, therefore not by rea∣son of Number; neither doth any thing of the Moon interpose, which is common with the Clymacterical Number of 63 Years.

For Astrologers do will the 56 Year in Nativities of the Night, by reason of a doubled coldness of Saturn; surely a shameful one: but the 63 Year in Births of the Day, by reason [unspec 59] of the ridiculous drynesses of Mercury, and Mars, to be most exceeding dangerous: But these Men, besides that for one half of Births, at least, they bid farewel unto a Clymacterical Year, they contradict the Text: The Dayes of a Man are Seventy Years, &c. In the next place, they desist from Numbers, while they call the Qualities of Elements unto their help, and by doating, do transferre them on the Stars. If Death in the Vale of Miseries, be the end of Calamities, the Clymacterical Year ought to be the Fiftieth, which is the Sabbathary Year and that of Jubilee.

God indeed hath distinguished the Week into Seven Dayes, not by reason of a Myste∣ry or Dignities of the Number, but because he foreknew men would scarce be at leisure [unspec 60] for him, unlesse he had commanded it: Wherefore he would have the seventh day at least to be due unto himself, that we might wholly be at leasure at least once in the Week; But not that a Number did contain a Sacred thing or Mystery; but he testified the Indulgency of his bounty, that of seven dayes he required even but one onely. Go [unspec 61] to, if he hath consecrated the Seventh Number to himself, why dost thou adde also the Ninth, which is not consecrated unto him? Why do ye marry a profane Number unto a sacred Number (as thou sayest) that thereby ye may frame a Clymacterical Year? Is it lawful to have made Dayes sacred unto God when thou pleasest?

At length, after who manner, if Seven and Nine should have a Mistery in them, wilt thou make it, that the Number from the Product of Seven into Nine, shall be holy? See∣ing that according to you, nothing can be added to, or taken away from the Species of Numbers, but that the Species it self is continually changed?

God commanded ten days for unleavened bread, before and after the Feast; But what authority doth that afford for a Denary or the number of Ten.

The Lord commanded that Dayes were to be vacant for himself, wherein he had been bountiful unto them, yet are they not therefore to be observed by us: And therefore nei∣ther hath he addicted a holiness to Numbers: Therefore that Doctrine containeth the future perfidiousness of the Jewes, which things afterwards, from the foolish frivolous∣ness of Astrologers, and melancholly or mad thoughts, they have fashioned into Arts and Rules fitted to their vain pleasure or desire; and some of whom I have Cured by Reme∣dies for madness, seeing such kind of obstinacy wants not its own madness.

Finally therefore, it is manifest, that Long Life which I treat of, is not in respect of Du∣ration or Time; but of Motions issuing forth from the Beginning, even unto the End: to wit, the Measuring whereof in the constancy of Duration, is not Duration it self, but another Motion, such as is the Day, which by its plurality, onely measureth the longitudes or lengths of Life: Wherefore the holy Scriptures do speak dis-joyntly: In those Dayes.

And likewise they describe the contingencies of things, by the Dayes of Men, but not by the Successions of Times, which Paganisme hath introduced by a speech altogether fa∣bulous; because of Time there is no Part, Succession, or interchangable Course.