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CHAP. IV. The Causes and beginnings of Natural things. (Book 4)

1. The Authour excuseth himself, why he is Paradoxical. 2. Some Bodies want causes in Nature. 3. A fourfold order of Causes, makes manifest the igno∣rance of Nature in Aristotle. 4. Some Errours of Aristotle. 5. That the form, the efficient cause, and the end of Aristotle, are not the causes of na∣tural things. 6. The Form is not the Act. 7. A false Maxim of Aristotle. 8. He erreth in the attributes of the Form. 9. He knew not the true effi∣cient cause. 10. The Father is not the efficient cause of the Son. 11. There are two onely causes in Nature. 12. The End hath no reason of a cause in nature. 13. That the three beginnings of Bodies, of Paracelsus, have not the nature of causes. 14. Whence the definition of any sort soever of na∣tural things is to be required. 15. The definition of a Horse. 16. The di∣vision of sublnnary bodies among the Auntients, is dangerous or destru∣ctive. 17. The definition of Animalls, Plants, and Mineralls. 18. The name of Subject, sounds improperly in Philosophy: why 'tis to be called a co-worker. 19. Things without life, that are produced, how they receive their ends. 20. Why the seminal Power is attributed to the Earth. 21. That there is not a conjunction of the Elements. 22. The Principles of the Chymists, have not the power of principiating. 23. That there are two onely Principles, or beginnings of Bodies: to wit, that from which, and by which. 24. What the Ferment or Leaven of things is. 25. What are Ferments in their kinde. 26. What is immediately in places. 27. The Ferments of the Air and water. 28. There is onely a speculative distinction of the Ferment, and efficient cause. 29. The Ferment is the original of some seeds. 30. The principiating Ferment of what sort it is, and where. 31. Ferments are immediately in places, in things themselves, as if in pla∣ces. 32. The name of matter is speculative; but that of water is practical. 33. What the inward efficient cause is. 34. A false Maxim of Aristotle. 35. The efficient cause in natural things is explained. 36. Fire is not of the number of seminal efficient causes, as it hath deceived the Aristotelicks: neither is the influence of the Heavens among the number of efficients. 37. The diversity of the efficient and effective cause. 38. The wit of Aristotle is ambitious and idle. 39. A false Maxim of Aristotle.

40. Aristotle was more able in the Mathematicks, or learning by de mon∣stration, than in Nature. 41. How great hath been the ignorance of the Schooles in natural things hitherto. 42. Aristotle is in the things of na∣tural Philosophy ridiculous and to himself contradictory.

I Come into a forsaken house, to re-melt the dross that is to be swept out by me. [unspec 1] Most things are to be searched into, and those things to be taught which are un∣known; those things which have been ill delivered, are to be overthrown; what are unclean, are to be wiped off, and what things are false, are to be cast away: but all, and every thing, duly to be confirmed. But let it be sufficient to have forewarned thee of these things, to withdraw wearisomness, if happily new and Paradoxall things do more trouble, than true things delight. The knowledge of Nature, is onely taken from that which is in act, and in the thing it self: for it is that which no where con∣sisteth in feigned Meditations. Indeed, the whole composure of Nature is individual, in very deed, in act, and fastned in any Body, except the number of abstracted Spirits.

Lastly, and chiefly, I seriously admonish, that as often as I speak of the causes [unspec 2] of Natural things, these things are not at all to be taken, for the Elements, or for the Heaven: because they supernaturally began with the Title of Creation, and to this day, do also constantly remain the same which they were from the beginning. Therefore I understand the causes of natural things, to presuppose a Being subject to change. And although the Bodies of the Elements have come under Nature, yet their speculation is of another manner of unfolding, and another kinde of Philosophy. For they who before me have thought that to all Generations or Births of Bodies, four E∣lementsdo [unspec 3] co-mix, have beheld the Elements after the heathenish manner, & have tried by their lies, or devises, to marry the Elements, & obey them. Therefore every natural Body, requireth no other than corporeall beginnings, for the most part subject to change, and succeeding course of dayes; but Nature doth not consist of an undetermined hyle or matter, and an impossible one, neither hath it need of such a Principle, as neither of privation: but order, and life, are in the efficient cause, of necessity. And every thing is empty, void, dead, and slow, unless it hath been constituted, or some∣times be constituted by a vitall, or seminal Principle present with it. And moreover, those Lawes should rush down together, unless there were a certain order in things, & which did interpose, which might incline proper things to the support, or necessities of the common good. Aristotle hath declared four constitutive causes of things, which have made also their own Authour ignorant of Nature. For in the first place, he confoundeth the Principle with the material cause, to wit, calling the first cause an undetermined, or unlimited matter, or a corporeal subjected heap, wanting a formall limitation. And then he confoundeth the other cause, even the inward Essence, or form of a thing with another of his Principles. Next the third, which is external, he calleth the efficient cause; and at length the fourth, he na∣meth the end, to wit, unto which every thing is directed.

But this cause, in the minde of the efficient, he would have to be the first of the three former causes: and so natural things not onely to be principiated, or made to [unspec 4] begin by the Being of Reason, and mental: but also, as if they were inanimate things, they did lie hid through the end, in the minde of the efficient cause. But if therefore he doth badly search into natural causes; he hath far worse appointed a supernatural end in the minde of the first mover, in the room of a natural cause, or he requireth a mentall conceit of the end in things without life.

Truly, I who have not been accustomed through the floath of consenting, to [unspec 5] serve others enterprizes, without foreweighing them, have very much found, that the three latter causes in natural knowledge, are false, yea and hurtful. But the first of the four, I will by and by shew to be fabulous. For first of all, since every cause, according to nature and succession of dayes; is before its thing caused. Surely, the form of the thing composed, cannot be the cause of the thing produced: but rather the last perfect act of generation, and the veriest essence and perfection it self of the thing generated: for the attaining whereof, all other things are directed. Therefore I meditate, the form to be rather as an effect, than as a cause of the thing.

Yea, more. For the Form, seeing it is the end of generation, is not meerly the [unspec 6] act of generation: but of the thing generated, and rather a power that may be attain∣ed

in generation: but the matter, or subject of generation, as it is in act; so also its act, is an inward worker or Agent, the efficient, or Archeus or chief Workman. Therefore it is false, that by how much the more a thing hath of the form, by so much the more it hath of the act, of the Entity or Beingness of vertue and operation.

Because the form is not gotten or possessed by parts or degrees: neither therefore [unspec 7] are Beings more or lesse capable to receive from the form: yea, although they were more capable to receive, yet the activeness of the Agent, is not of the form it self; but of the Master-workman, or Archeus, of whom by and by.

Therefore the form cannot be divided. For whatsoever Aristotle hath attributed to [unspec 8] the form, or to the last perfection, in the Scene or Stage of things, that, properly, di∣rectively, and executively belongeth to that Agent, or seminal chief Workman. In the next place, seeing that the efficient cause of Aristotle, is external (as he saith the Smith to be, in his view of the Iron) I easily knew that he hath set to sale his ficti∣ons, for true foundations, and all his speculation, about artificial and external things of Nature, to wander. The whole efficient cause in Nature is after another manner, it is inward and essential.

And although the Father generating be effective: yet in order to causing, or doing, [unspec 9] he is not but the cause efficient of the Seed, wholly outward, in respect to the Be∣ing which of the Seed is framed by generation. For in the Seed, which fulfills and contains the whole quiddity or thing liness of the immediate efficient, that is not the Father himself: but the Archeus or chief Workman. For that the Father in respect of the thing generated, hath the Reason of nought but an external cause, and occa∣sionally producing: for by accident alone, the effect of generation doth follow, al∣though, the Agent applies himself to generation with his whole intent. Therefore the constitutive constituter efficiently, causing inwardly, perfectively, and by it self, is the chief seminal Workman it self, really distinct from the Father, in Being, and properties. Even as in Vegetables. Herbs indeed are the productresses of Seeds, but they are but the occasional and remote causes of Herbs arising from that Seed; and therefore although they are natural causes, yet not sufficient and necessary ones: for neither of every Seed will therefore rise up a Plant. Therefore the seminal Being is in the Seed, the immediate efficient cause efficiently, the internal, as also essential, of the Herbe proceeding from thence. But the Plant that goeth before that Seed, is the remote cause, the natural occasion indeed of the Seed, which by it self, and imme∣diately [unspec 10] frameth the Plant, and effects it, with the assistance of that which stirs it up. For otherwise, if the Herbe causing, should be the efficient of the Herbe produced, the working or begetting cause could not be burnt up, but the Plant produced should also perish. Therefore the Seed is the efficient inward, immediate cause of the herbe produced. Wherefore after a diligent searching into all things, I have not found any dependance of a natural body, but onely on two causes, on the matter and the effici∣ent, to wit, inward ones, whereto for the most part, some outward exciter or stirrer up is joyned.

Because that these two are abundantly sufficient to themselves, and to other [unspec 11] things, and do contain the whole composure, order, motion, birth, sealing notions, or tokens of knowing properties: and lastly, whatsoever is required to the constitu∣ting and propagating, or increasing of a thing. For the seminal efficient cause con∣taineth the Types or Patterns of things to be done by it self, the figure, motions, houre, respects, inclinations, fitnesses, equalizings, proportions, alienation, defect, and what∣soever falls in under the succession of dayes, as well in the business of generation, as of government.

Lastly, Since the efficient containeth all ends in it self, as it were the instructions [unspec 12] of things to be done by it self, therefore the finall external cause of the Schooles, which onely hath place in artificial things, is altogether vain in Nature. At leastwise, it is not to be considered in a distinct thingliness from the efficient it self. For that which in the minde of the Artificer is the Being of Reason: can never obtain the weight of a cause real and natural: Because in the efficient natural cause, its own knowledge of ends and dispositions, is infused naturally by God. Indeed all things in Nature, do desire some generating juyce, for their matter; and lastly, a seminal, ef∣ficient, disposing, directing principle, the inward one of generation. For of these two, and not more, have all corporeal things need of.

But the three principles of bodies, so greatly boasted of by Paracelsus, although [unspec 13] they should be found in all things that are to be framed: yet it would not therefore

follow, that those have the force of principiating, because those three, seeing they are the fruits of Seeds, they do partake as it were, of a specifical diversity: which they should necessarily be ignorant of, if they should be true principles: that is, if they should be present before the framing of the particular kinde. Nor also could one thing passe into another, which notwithstanding, is a thing natural or proper to the three first principles of Paracelsus.

Moreover, since matter, and also the efficient cause do suffice to every thing pro∣duced, it followes, that every natural definition is not to be fetched from the general [unspec 14] kinde, and difference, things for the most part unknown to mortal men: but from the conjoyning of both causes, because both together do finish the whole effence of the thing. And then, it also followes, that the thing it self produced, or the effect, is no∣thing but both causes joyned or knit together.

Which thing truly, is to be understood of things without life, to things having life, life is otherwise to be added over and above, or the Soul of the Liver. For so a Horse [unspec 15] is the Son of his four-footed parents, created by virtue of the word into a living horse∣like soul. Sublunary things are commonly divided into Elements, and things ele∣mentated: but I divide them into Elements and seminal things produced.

These again into Vegetables, Animals, and Minerals. So as every one of them may shut up a peculiar Monarchie, secret from the other two. Therefore Minerals and [unspec 16] Vegetables, if by any condition, they may seem to live, since they live onely by power, and not by a living form in light enlivened; they may also fitly be defined by their matter alone, and internal efficient. For every effect is produced, either from the out∣ward [unspec 17] Agent, and it is a thing brought forth by Art: or from an outward awakener, and nourisher, which is the occasional and outward cause: which notwithstanding, hath an efficient and seminal causewithin, and remains the efficient, even until the last period or finishing of the thing brought forth: yet the occasional cause is not the true, but mediate Agent.

But the subject which the Schooles have called the Patient or sufferer, I call the co-agent or co-worker. But in respect of both limits, or in the disposure of the work∣ing [unspec 18] motion to the co-working, the action doth re-bound.

Therefore things that are produced without life, do not receive their forms, through the makeable disposition of the working terme or limit, but onely they do obtain the [unspec 19] ends or maturities of their appointments and digestions. For while from the causes of Minerals or Mettalls, a stone doth re-bound, or from the Seed of a Plant, while a Plant is made: no new Being is made, which was not by way of power in the Seed; but it onely obtains the perfecting of the appointed ripeness. And therefore power is given to the Earth of producing Herbes: but not to the water of producing Fishes. Because it is not so in things that have a living Soul, as in Plants. For as their Mo∣narchies are plainly unlike, so also their manners of generation and generating.

For therefore the natural gift of increasing Seeds, durable throughout Ages, is read [unspec 20] to have been given to the Earth, not so in living Creatures: although these in the mean time, ought to propagate. Therefore the Seeds of things that are not soulified, are indeed propagated no otherwise than as light taken from light. Yet in the par∣taking of which enlightning, the Creator is of necessity the chief Efficient. But the Creator alone, createth every where a new light, (whether it be formal, or also vitall) of the individual that is brought forth: for neither was that light before, not so much as in part, although from the potential disposure, or fit or inclinable disposition, the Seeds of things not soulified may in some sort be reckoned to obtain a Form; so are things that have life: yet the formal virtue is not so neerly planted in these, as in Plants. For Souls and lives, as they know not degrees, so also not parts. And al∣though the Seed of a living Creature may have a disposition unto life; yet it hath not life, neither can it have it or effect it of it self, for the Reasons drawn from the Rise or Birth of Forms. Wherefore I shall teach by and by, that there are not four [unspec 21] Elements, nor that there is a uniting of the three remainders, yea nor of two, that bo∣dies (which are believed to be mixt) may be thereby made; but that to the framing of these, two natural causes at least, do abundantly suffice: the matter indeed is the veriest substance it self of the effect: but the efficient, its inward and seminal Agent: and even as in living Creatures, I acknowledge two onely Sexes; so also are there two bodies at least, the beginnings of any things whatsoever, and not more, even as there are onely two great lights. For the three beginnings of bodies which the Chy∣mists [unspec 22] do call Salt, Sulphur and Mercury, or Salt, Liquor and Balsam, I will shew in

their place: that they cannot obtain the Dignities of beginnings, which cannot be found in all things, and which themselves are originally sprung from the Element of water, and do fail, being dissolved again into water (as at sometime I shall make to appear) for it behoveth the nature of beginnings to be stable, if they ought to bear the name and property of a Principle.

Therefore there are two chief or first beginnings of Bodies, and corporeal Causes, [unspec 23] and no more, to wit, the Element of Water, or the beginning, [of which,] and the Ferment or Leaven, or seminal beginning, [by which] that is to be disposed of; whence straightway the Seed is produced in the matter: which (the Seed being gotten) is by that very thing made the life, or the middle matter of that Being, running thorow even into the finishing of the thing, or last matter.

But the Ferment is a formall created Being, which is neither a substance nor an ac∣cident, [unspec 24] but a neutrall thing framed from the beginning of the World in the places of its own Monarchie, in the manner of light, fire, the Magnall or sheath of the Air, Forms, &c. that it may prepare, stir up, and go before the Seeds. This is indeed a Ferment in general. But what things I here suppose, I will at length evidently shew every thing in its place. I will not treat of Fables, and things that are not in being: but of Principles, and Causes, in order to their ends, actions and generations: I consider Ferments existing truly and in act, and individually by their kindes distinct.

Therefore Ferments are gifts, and Roots stablished by the Creator the Lord, for the [unspec 25] finishing of Ages, sufficient, and durable, by continual increase, which of water, can stir up and make Seeds proper to themselves. Surely, wherein he hath given to the Earth the virtue of budding from it self, he hath given so many Ferments, as ex∣pectations of fruits: that also, without the Seed of the foregoing Plant, they may out of Water generate their own Liquors and Fruits. Therefore Ferments do bring forth their own Seeds, not others: that is, every ones according to their own Nature and property: which the Poet saith: For Nature is subject to the Soil. Neither doth every Land bring forth all things. For there is in places a certain or∣der [unspec 26] divinely placed, a certain Reason and unchangeable Root, of producing some appointed effects, or fruits, nor indeed onely of Vegetables, but also of Minerals, and Insects, or creatures that retain their life in a divided portion. For the soils and properties of Lands do differ, and that by reason of some cause of the same birth and age with that Land. Indeed this I attribute to the formall Ferment created in that place: Whence consequently divers fruits do bud, and of their own accord break forth in divers places: whose Seeds being removed to another place, we see for the most part, to come forth more weakly, as counterfeit young.

But that which I have said of the Ferment or Leaven placed in the Earth, that very [unspec 27] thing thou shalt likewise finde in the Air and Water: for neither do they want Roots, Gifts, fermental Reasons or respects, which being stable, do bring forth fruits dedi∣cated to places and Provinces, and that thing not onely the perseverance of fruits doth convince of: but also the voluntarily and abundant shedding abroad of unfor∣bidden Seeds.

Therefore the Ferment holds the Nature of a true Principle, divers in this from the [unspec 28] efficient cause: that the efficient cause is considered as an immediate active Principle in the thing, which is the Seed, and as it were, the moving Principle to generation, or the constitutive beginning of the thing: but the Ferment, is often before the Seed, and doth generate this from it self.

And the Ferment is the original beginning of things, a Power placed in the Earth, [unspec 29] or places, but not in seminal things constituted. But the Ferment which growes up in the things constituted or framed, together with the properties of Seeds, hath it self in manner of the efficient cause unto the Seed of things: but the seminal Ferment, is not that which is one of the two original Principles; but the product of the same, and the effect of the individual Seed, and therefore frail, and perishing.

Whereas, otherwise, the principiating Ferment, laid up in the bosoms of the Ele∣ments, continues unchangeable, and constant, nor subject to successive change, or [unspec 30] death. Therefore it is a power implanted in places, by the Lord the Creator, and there placed, for ends ordained to himself in the succession of dayes. While as othe∣wise, the Seed in things, and its fermental or leavening force, is a thing, which the Scene of its Tragedy being out of date, doth end in an individual conclusion. For a thing, although it successively causeth off-spring from it self: that comes to passe not

but by the virtue of the Ferment once drawn, which therefore ceaseth not in its own Places, uncessantly to send forth voluntary or more prosperous fruits, by the Seed of the former Parents. These things are easie to be known, in Mineralls sprung of their own accord: but in Plants, and living Creatures, generating by a successive fruitfulness of the Seed, it is not alike easie, as neither in things soulified, counterfet∣ting indeed a confused Sex by putrifaction; but straightway causing off-spring also by a mutual joyning. But there is every where the same Reason of the Ferment, and so that the Ferment is on both sides the same Principle. For in the Seed, it is pla∣ced by the Parent, and undergoes an identity or sameliness with the same, or it is imprinted in the matter elsewhere, from external causes; and at leastwise, it on ei∣ther side holds the place of a true inward efficient.

Because the framer of things, hath ordained proper and stable places for some Ferments in the Cup or bosome of the Elements, as it were the Store-house of the [unspec 31] Seeds, therefore the first figures of efficient causes. But in other things, he hath dispersed them thorow individual things, and kindes, as if they were places: for elsewhere, he would have these beginnings stedfast, in regard of the Nature of bo∣dies in which they are in: but in another place, that they might passe from hand to hand, into the continuances of things. But in this he would have them to differ, that the stable Ferments of places, should be as it were, the chief universal, simple, and in∣choative or beginning Beginnings of Seeds, or the efficients of natural Causes: which indeed, should beget with Childe the Element of Water in it self, in the Air, or in the Earth. But that the sliding Ferments of frail Bodies, and those Ferments drawn from the Parents, should onely concern the matter prepared, and should sit immediately in the bosom of the Seeds: and therefore also that they should contain the inward necessi∣ty of death. Likewise the other universal beginning of Bodies which is the water, is the onely material cause of things, as the water hath the Nature of a beginning it self, in the manner, purity, simpleness, and progress of beginning, even as also in the bound of dissolution, unto which, all Bodies, through the reducing of the last mat∣ter, do return.

Which thing, I will straightway in its place typically demonstrate. A Beginning therefore differs from a cause, onely speculatively; as that is an actual initiating [unspec 32] Being, and thus far causing. But a Cause may be a terme of relation to the thing caus∣ed, or the Effect, happily, neerer to a speculative Being. Or distinguish those as it list∣eth thee. I at leastwise understand, Causes to begin, and beginnings to cause, by the same name, whether it be in the bosom of the Elements, or in the very Family of ma∣terial Seeds. Therefore in the History of Natural things, I consider the matter for the most part begotten with Childe by the Seed, running down from its first life, unto the last bound of that conjoyned thing; but not the first matter of Aristotle, or that impossible non-Being.

But I consider the reall beginnings of the efficient cause conceived, as the first [unspec 33] Gifts, Roots, Treasures, and begetting Ferments. Or if the Reader had rather con∣found, the efficient Cause with the Ferment of things, and the matter of Bodies, with the Element of water, I willingly cease to be distinct, onely that it be known how those things have themselves in the light of Nature. Thus at least I have discoursed of beginnings, and causes of Bodies, as I judge, and have found by experience; also I promise much light to those, who shall have once made this speculation their own.

Therefore first of all, they shall certainly finde the Maxime of Aristotle false: to wit, that the thing generating, cannot be a part of the thing generated. Seeing that [unspec 34] the effective Principle of generation is alway the inward Agent, the inward doer or accomplisher, and the thing generating. Which appeareth clearly enough in those things, which bring forth living Creatures by their onely Mother, putrifaction. Wherein there is no outward univocall or simple thing generating: but the seminal lump it self, or the generative Seed, doth keep in it self all things which it hath need of for the managing of generation. But truly, neither is it sufficient to have shewen a couple of Causes: but rather it hath holpen more plainly to have brought forth the efficient, or chief Builder of the Fabrick.

Wherefore I do suppose in this place, what things I will demonstrate elsewhere, to wit, that in the whole order of natural things, nothing of new, doth arise, which [unspec 35] may not take its beginning out of the Seed, and nothing to be made, which may not be made out of the necessity of the Seed. But the Tragedy that hath done its office

in the bound of the end, is nothing out the period or conclusion of the Seeds, overcome with pains or ended: unless happily they may be compelled by violence to depart.

Wherefore I except the fire; because, as being given not for generation; but for destruction. Chiefly, because there is a peculiar, not a seminal beginning of it. In∣deed [unspec 36] it is a thing among all created things, singular, and unlike (as sometime in its place.) Last of all, I except the influences of the Heavens, which by reason of their most general appointment, have no seminal power in themselves. Because they are too far distinct from the lot or interest of things to be generated: and therefore influ∣ences are chosen to be for signes, times or seasons, dayes and years, by the Creator, nor ordained for any thing else: but not for the seminal causes of things.

Moreover of efficient and seminal Causes in Nature, some are efficiently effecting: but others effectively effecting. Indeed of the former order, are the Seeds themselves, [unspec 37] and the Spirits the dispensers of these: and those causes are of the race of essences, through their much activity, worthily divided from the material cause. But the effective efficients, are the very places of entertainment, and the neerest Organs or In∣struments of the Seeds: such as are external Ferments, the disposers of the matter into the interchangeableness of the passing over of one thing into another. Also hither have the dispositive powers of circumstances regard, likewise the cherishing, exciting, and promoting ones: because the Seed being given, yet not any things promiscuously do thence proceed.

Besides, our young beginner shall learn, the wit of Aristotle, ready in founding Maxims, that as oft as he found any thing agreeable to his own conceipts, he would [unspec 38] presently draw it into Rules, under an universal head, by binding or tying up the Roots of weaker authority that were taken from one to another. Which Maxims indeed of his, the following age wondered at, to wit, being prone to sloath, and there∣fore easily worshipping him, and those Maxims. Also oftentimes he brought learn∣ing by demonstration into Nature, by a forced Interpretation, as that he would have natural causes wholly to obey numbers, lines, and letters of the Alphabet, by a rashness altogether ridiculous. By way of example: he taking notice, that fire did sooner burn about dry Wood than moyst, he thereupon straightway meditating on a general Maxim, would; That the act of active things, should onely be on a matter disposed: which thing notwithstanding is enclosed with many ignorances.

For first, as soon as he saw the fire, an external Agent, to agree with combustible matter: he shewed hence also, that every other Agent in Nature, ought to act by [unspec 39] the meanes of fire, not knowing the fire not to act by meanes of a seminal Agent, and to be a peculiar Creature. Therefore with the like ignorance, he judged every effici∣ent cause, like the fire, to be of necessity, external. He was also deceived in this, that he determined every natural Agent to require a disposed matter: when as otherwise, the Agent in Nature doth dispose of the matter that is subject unto it. For neither doth any counsel of a natural Agent act for any other end, than that it may dispose the matter subjected to it, unto aims known to it self, at least, appointed for genera∣tion. Indeed out of one onely juyce of Earth, and one onely Garden, four hundred Plants do grow and fructifie. For if the Agent doth finde a friendly disposition in the matter, 'tis well indeed: but if not, he easily prepares the same for himself. What if hereafter I shall plainly shew, that all tangible bodies do immediately proceed out of the one onely Element of Water: by what necessity I pray you, shall the Agent re∣quire a fore-existing disposition of the matter: or if the disposed matter do fore-exist, who shall be that disposer, or fore-runner of the Agent? By it self sufficient to the disposing of every matter, wherein it is? But if thou sayest, the Ferment. At least∣wise, thou oughtest again to have known, that both causes differ not in Nature from the thing produced; unless in ripeness; nor is the Agent to be distinguished from the Ferment. The which, if the Schooles, seasoned with the Discipline of a better juyce, did know, they would also know Aristotle to have revolted from his own Rules, which being at first true, he erected into the premises of Scientifical demonstrations. He had even become mad about the wondrous generatings of stones in us. And al∣though, before the Elements of Euclide sprang up, he was more ignorant of the Ma∣thematicks: [unspec 40] yet Aristotle being far more skilful in this, than in Nature, endeavoured to subdue Nature under the Rules of that Science. For he knew the Circle to be the most capable of figures in a plain. Therefore he suddenly forced it into a general Maxim, that also Ulcers, and wounds that are round, were more hard to be cured, then any others that were alike in extension. But truly, a piercing wound by a broad

Dagger is more difficult, than a round one in the flesh. But in Ulcers, the Fistula of the fundament, or weeping Fistula, are more laboursome in healing, than any Ulcer of the shanks or leggs, extended into a Circuite. Indeed he thought, being deceived with the aptness of Rules, the incarnating of a wound to promote it self onely by an external working Plaister, and that outsideness, not onely to be in relation to the su∣perficies of our Body: but in a figural respect of the distance of the lips of the wound; in order to its Centre. I will relate a Story. A Trooper infects his Wife with the Pox or foule Disease: but this through extream want of a remedy, enlarged it self into an eating sore or Ulcer. One at least I saw wasting the fleshy membrane or coate, from the Ear into the neck, shoulder and elbow, behinde thorow the shoulder blades, the whole side of the ribs, and breast. Which membrane, as it is fatter in Women, so it contains a deeper depth. She said she had many other and lesse sores, thorow the bot∣tom of the belly into the legs, and she shewed a humane body, almost without a skin. The Woman was carried by my authority, into the Hospital of Vilvord, the Nuns re∣fusing: but might prevailing, also sometimes for a while commands the Nuns. The chief Chyrurgion, Tow being steeped in Aqua fortis, with incredible pain toucheth the quick muscles, and smites the house with a miserable howling. But passing by, I ask∣ed why he had done that. He saith, it is an ulcerated Cacner, and wholly so, and by how much the sooner she died, by so much the happier she would be. The complain∣ing Nun hearing that, said, she was not bound by the rules of her house, to entertain the Cancer, Leprosie, or Pox, &c. Forthwith therefore before the twilight, they bring forth the Woman to the Suburbs, and laid her on the Dunghill. But a poor Country man, pitying the unknown Woman, makes her a little Cottage of boughes, against the Rain, but he applieth some Colewort leaves to the abounding or running filthy matter, and to drive away the unkindeness of the Air. He tells the chance to me, I gives her the Corallate of Paracelsus, prepared by the white of an Egge, and in twenty six dayes she was wholly well. For the great Ulcers, with a hastened force, were co∣vered with skin, some exceeding small chaps, from the beginning, keeping a lon∣ger continuance. A little after, a certain Kinsman dying, bequeaths to this most poor Woman, a House and Land. Her Husband perished behinde the hedges: She marries the second time, being now rich in a Herde, a flock, and in Lands. For I having ad∣mired in her Husband and the Chyrurgion, robbers or murderers: in the Monks, lightness; in the Countryman, the Samaritane, and in the Woman, Job, I knew the God of Job to be the same, and the continual almighty Ruler of the Universe. From whom, although man hath privily stolen the Titles of Majesty, Highness, Excellency, Clemency, and Lordliness, he hath reserved at least one onely perpetual one to himself, which is that of Eternity. In respect whereof, man is a Mushrome of one night, on the morrow rotten.

Therefore let the Schooles know, that the Rules of the Mathematicks, or Learning by demonstration, do ill square to Nature. For man doth not measure Nature; but [unspec 41] she him. For neither shall a Heathen man that is ignorant of the wayes, shew more the wayes, than a blinde man, colours not seen before. Therefore, besides the igno∣rance of Nature in its Root, and thingliness, or what it is; the Schooles have not known the causes, number, requirance of things. Lastly, the Fluxes of ripenesles, slownesses, and swiftnesses. And likewise they have not known, the composures, and resolvings of Bodies, made as well by Nature as Art. Likewise the necessities, ends or bounds, dispositions, defects, restorings, deaths, consequences of Seeds, also of Ferments, also their nearnesses and dependencies, for that they diligently taught the natural A∣gent to be a forreiner and a stranger to things. Also by way of consequence, they have been ignorant of the births of forms, as also of the properties proceeding from thence. In whose place they have exposed fortune, chance, time, a vacuum or emptiness, & that [unspec 42] which is infinite, although they are all strangers to Nature, and those things which did contain ridiculous Disciplines. Yea, they have followed the Authour, who believed, the World to be extended from Eternity unto Eternity, by its own proper forces or vir∣tue, and he contradicteth himself, by denying an infinite. Since the first moreover, be∣ing to abide for ever, to make all things in his eternal power, doth necessarily in∣clude an infinite.