A Model of Divinity, Chapter 14
CHAPTER XIIII. Of the Elementaries.
Queſtion.
VVE hauehave heard of the elements, what are the elementaries?
Anſwere.
Whereby God made them of theſe foure elements, by a mixture. Gen. 1.11. Let the earth bring forth, &c. This was impoſſible without heat and moyſture, therefore other elements were in the compoſition, as may appeare by the reſolution of plants, out of which water and ſpirit is to be diſtilled, &c. The myſtery of this mixture may thus bee conceiued. Firſt, water being of a running nature, is ſtayed by earths drineſſe. Secondly, earth being dry in the higheſt degree would deſtroy waters moyſture, being not anſwerable to his quality in the ſame degree, therefore ayre comes in and takes part with water, to moderate his exceſſiue drineſſe. Thirdly, the coldneſſe of water and earth together would eaſily extinguiſh the heat of the ayre, except fire, the greateſt champion ſhould ſtep in and helpe the ayre againſt them both. And thoſe all foure being cloſed together, fight it out, vntill the quarrell be taken vp by eueryevery one yeelding a little to another, and remitting their forces, vntill they all meete louingly together in the ſame elementary compoſition, which is as a compound of them all. But you will ſay, this is rather Generation then Creation, and therefore a foule confuſion to bring it amongſt divine precepts. I anſwere; The action of eueryevery creature is but an imitable geneſis, or correſpondent work-manſhip to Gods: and therefore in eueryevery thing, the firſt courſe is extraordinary, God ſhewing the creature his way of imitation. Therefore all the elementaries were made of God, though hee gaue commandement to the elements to bring them forth.
Q. How devide you theſe clementaries?
A. They are either animate, or inanimate, things with life, or without life: God ſhewing himſelfe by his worke, to be both life and being. Now becauſe God proceeds to perfection, let vsus firſt ſee the more imperfect elementaries.
Q. What are the inanimate elementaries?
A. Whereby they were made out of the elements without parts, that is, a body and a ſoule. I confeſſe, ſome diſpute is about Mineralls, which containe in them excellent ſpirits, and are found very vivificall in cordialls: but yet this is no proper life, neither will it follow, that they hauehave a vegetatiue life, becauſe they ſeeme to grow; for, that is onelyonly by addition of matter, and not a liuely extenſion of the ſame matter by a ſpringing life, increaſing to his full perfection, &c.
Q. How are they devided?
A. They are either Meteors, or Mineralls: for ſo it comes to paſſe, that theſe things which hauehave onelyonly a body and no ſoule, are either of elements well ioyned together, or elſe of ſuch as hang very looſely together, and are caſily ſhaken aſunder: theſe things are paſſed over in ſilence by Moſes, and might well be left out of this Art, ſaue onelyonly that God doth wonderfully ſet forth his glory, even by the weakeſt workes, and thoſe that are worſt tyed together in their compoſition. We will therefore ſtay a little in the handling of them; for their knowledge ſhall be both pleaſant and profitable.
Q. What are the Meteors?
A. All luch things as are mixed of the foure elements imperfectly. Gen. 1.6. Of this kinde are the waters aboue. Gen. 2.5. & the raine that deſcends from them. Pſal. 148. Clouds, fire, haile, ſnow, winde, and vapours are called vponupon to prayſe the Lord, becauſe he created them. What marvells doe we meete withall in this head of creatures? the clouds, the bottles of raine, veſſels as thin as the liquor which is contained in them: there they hang and moue, though weightie with their burden. Theſe the Lord maketh one while as ſome ayery Seas to hold water: another while as ſome ayery Furnaces, whence he ſcattereth his ſudden fires vntounto all the parts of the earth, aſtoniſhing the world with the fearefull noyies of the thunders eruption: out of the midſt of the waters aboue he fetcheth fire, and hard ſtones. Another while hee makes the clouds as ſteele-glaſſes, wherein the Sunne lookes and ſhewes his face in the varietie of colours which he hath not; there are the ſtreames of light, blazing and falling Starres, fires darted vp and downe in many formes, hollow openings, and (as it were) gulfes in the skie; bright circles about the Moone, and other Planets, Snowes, Haile, &c. Here might I diſcourſe of a world of wonders, to the aſtoniſhment of the readers: but I muſt remember my Art, which is to ſpeake of Creation, and not the generation of things; for as the one belongs to Divinitie, ſo the other to naturall Phyloſophy. And I take it that Meteors were rather generated of the foure elements, then created: though in all wee are to admire Gods hand, though we cannot ſearch out his action. But if God lend life, as I deſire firſt to acquaint men more fully with the knowledge of Iehovah-Elohim; ſo after with their workes. And Creation, according to Moſes deſcription, will yeeld the exacteſt and divineſt Phyloſophie.
Q. What is the perfect mixture?
A. Whereby the bodies of things are more cloſely vnited, and produced according to the predominant element, not hanging by violence out of their proper elements, but duely placed of God in their proper places, whereby the firſt matter is filled and adorned. God himſelfe ſupplying that voyd and vnformed maſſe, with foure formes, and infinite varieties of creatures out of their compoſition and mixture. They which lie the loweſt, and doe adorne the bowels of the earth, wee call Mineralls; and they are either Metalls, or Stones, the one hath water predominant in it, the other earth; and they are both precious, and baſe, purer, or impurer. And it is to be wondered at, that man treading vponupon theſe Mineralls, ſhould not learne to contemne them. They lie furtheſt from heaven, and the beſt of them are in India, furtheſt from the Church. It is (as we hauehave ſaid) that which Midianitiſh Camels carry, that Indian ſlaues get, that ſervile Apprentiſes worke, that greedy Iewes ſwallow, worldlings admire, and Ruffians ſpend: and yet we cannot eſteem of it as the meaneſt of Gods creatures, far inferior to a ſpire of graſſe. Adam had them in the firſt Paradiſe. Gen. 2.11.12. In the ſecond we ſhall not need them. Iob 28.1.2.3.5.6. &c. There may you ſee how God hath placed them, and how we come by them. And ſo ſubiect to ſinne, as God made a law to hauehave them purified, before he would hauehave them vſed. Num. 31.22.23. &c. Hence it is abominable of theſe things to make Idoll gods. Ezek. 16.17. Ioel. 3.5.
Q. What are the elementaries with life?
A. Whereby they were created of a body and ſoule; for life is nothing but the act of the ſoule vponupon the body: and the ſoule, ſaue onelyonly the reaſonable, is compounded of the foure elements, and is nothing but the Spirits of them, or that which is moſt formall and actiue in them. Hence fire and ayre are moſt predominant in theſe ſpirits; for, as by extraction we hauehave the ſpirits of things taken from the maſſe and body, by reſolution of the compoſition: ſo, in the compoſition, thoſe ſpirits were as the ſoule of that liuing thing. Wine is preſſed from the grape, which is the fruit of a vegetable plant: and becauſe it carries away with it the more formall elements, and leaues the groſſer and more materiall behind, wee ſay it is generous and full of Spirits: yea, and out of this againe by Art are taken the Spirits of wine, which are very liuely, and of a quickning nature. In all plants, Ayre is moſt formall; and therefore the vegetatiue life conſiſts moſt in moyſture, and the ſpirit of it: but in the Senſatiue and Motiue life, fire, and the ſpirit thereof is moſt predominant. Theſe Spirits which are the ſoules of Plants, and Beaſts, are but the band, or tye of the reaſonable ſoule and body: hence death in man is nothing but the extinguiſhing, or conſuming of theſe Spirits: for as this claſpe vnlooſeth, or knot vntieth: ſo body and ſoule ſeparate aſunder. Agues they conſume and backe theſe Spirits within our bodies, and ſo conſequently kill vsus: colds and watery diſtempers doe not ſo much waſt as weary and tyre them, and at laſt extinguiſh them as a brand in a puddle of water. Gen. 1.20.21.24.28. &c. we read of life; and Gen. 7.22. wee heare how God extinguiſhed the ſame againe.
Q. What are the kinds?
A. Either ſuch as liue a ſingle life, or a compound life. Some creatures hauehave their Spirits, or Soules from ſome one element formally, others from more. As for example, all Plants liue moſt by the Spirit and moyſture of the ayre: Starres of the fire, men and beaſts by both. They grow by the one, hauehave ſenſe and motion by the other.
Q. What is this ſingle life?
A. Whereby he made ſome creatures to line by the formall and act it…e Spirits of ſome one element.
Q. What are their kinds?
A. Plants and lights, the one with a growing and ſpringing life, the other with a ſtirring, or mouing life. Gen. 1.11. with 14. The firſt being more imperfect (as ayre is leſſe formall then fire) is firſt handled.
Q. What is the Creation of the Plants?
A. Whereby the earth brought them forth with aſpringing life onelyonly. Gen. 1.11.12.13. They were compounded of the foure elements, but the earth doth predominate, or beare rule in the body; as ayre doth in the Soule: and eueryevery thing is placed in that element which beares greateſt ſway in the body, or materiall ſubſtance of it.
Q. How were they created?
A. According to their kinds, yeelding ſeed; both the leſſer and greater: the leſſer, as graſſe, herbes flowers, & ſhrubbes: the greater, fruitfull trees, and the reſt without fruit. All which the earth brought forth by the commandement of God; and as it is the mother and breeder of them: ſo is it the Nurſe and foſter-mother of them ever after. Gen. 1.14. The act of the ſoule in plants, is vegitation: and they hauehave as it were, a mouth to draw nouriſhment, and prepare it for the ſtomacke, and a kind of liuer and heart for concoction. Now this facultie to nouriſh, hath foure companions to waite on it. Firſt, Attraction, the Spirits drawing a portion to eueryevery part. Secondly, Retention, whereby the part keepes and holds what it hath gotten. Thirdly, Concoction, to digeſt and convert what it hath gotten into it ſelfe. Fourthly, Expulſion, whereby it reiecteth and electeth whatſoeuer is ſuperfluous. Now the ſeed is an excrement of the laſt concoction, and therefore is from the aſſimulation of the nouriſhment, which makes it like eueryevery part. Hence from ſimular parts, it begets ſimular parts; and out of ſo little a part being full of Spirits, are begotten all other creatures. In ſeed and food conſiſts all vegitable life, and a hurt in either is dangerous, and often deadly. From nutrition proceed augmentation and generation; the one for extenſion of the ſame thing, the other, for preſervation of it in others. Extention is by heat, hence females are leſſe then males, becauſe their heat is leſſe, though often they hauehave more moyſture. Generation, is by ſeed, which receiues from plants, and all other things, the ſoule and ſubſtance of eueryevery part. Hence is it able to giuegive the kind that yeelds it. And therefore the Lord ſayes eueryevery Plant yeelding ſeed after his kind. Gen. 1.12. Teaching vsus thereby, that the ſeed vertually, and potentially, anſweres the creature in eueryevery part and member of it?
Q. When were theſe made?
A. The ſame day wherein the waters and earth were created. Gen. 1.13. And ſo by ſucceſſion of an evening and morning, was there a third day, or 24. houres. In creation of the elements, God began in the top of the matter: but in the elementaries he began in the bottome, firſt creating the Mineralls, and then the Plants. For God is a God of order and ſo paſſeth on in his worke from imperfection to perfection, I meane, where there is a ſucceſſion of parts, otherwiſe God begins with the beſt firſt. For the Lord did not in the vniverſe, as men doe in building, rake firſt in the earth to lay the foundation, and adde the roofe laſt: but he firſt laid on the roofe, and laſt of all came to the foundation. Firſt heaven, then fire, next ayre, and laſt of all water and earth. Yet being the God of Art, followed an exact methode in all; for being come to the earth, hee firſt makes things ſpring, then moue, after ſpring moue and walke by ſenſe. Laſtly, as an Epitome of all the reſt he comes to man, which growes, moues, walkes, and aboue all the reſt, liues by reaſon.
Q. What is the Creation of the lights?
A. Whereby he made them in the element of fire, with a motiue life to runne round, carrying the ſame ſide ſtill forward, that they may bring light vponupon the earth, and ſeparate betweene day and night, and be for fignes and ſeaſons, dayes and yeeres. Gen. 1.14.15. Iob 38.31.32.33. Pſal. 8.2.4. Pſal. 19.2.3.4.5.6.7. and 136.7.8.9. Ier. 31.35. Amos. 5.8. &c. Falſe and fabulous Phyloſophie makes this doctrine a wonder, and they that bring Moſes to Ariſtotle, laugh at this leſſon. Starres to liue is againſt reaſon, for they are not nouriſhed, neither doe they increaſe or generate, &c. I may reply againe vponupon Divines from Moſes, by a probable argument they were created after liuing things, therefore they hauehave life, &c. Ariſtotles obiection is eaſily anſwered. Life conſiſting in the moyſture of ayre is to be nouriſhed; not in the ſpirit of fire. Animall ſpirits if they were not generated of the vitall, and daily reſtored by them, they might liue by their fiery nature, as well as ſtarres. Let this then be granted, that all elementarie ſoules, are either the formall ſpirits of the ayre, or fire: and then ſtarres hauing the one and not the other, may liue without nouriſhment. The influences of the Starres are as vitall as the animall ſpirits in man, and both comfort and beget life, &c. Againe, their motion ſhewes they liue, for nothing is moued from place to place without it. If God and Moſes may be heard, Phyloſophers ſhall eaſily hauehave their mouthes ſtopped. Scripture eueryevery where teſtifieth of the motion of the Starres. Which muſt either be by counſell, or nature, or violence, or fortune. Not by counſell, for their motion is regular, and alwayes the ſame, and this were ſufficient to proue the cauſe next vnderunder God to be naturall. But the opinion is, they are moued by the externall force of Angels, as a wheele by a dog, or a Crane by walking men. I reade indeed, that the Angels are miniſtring ſpirits for the good of the elect; but no where in Gods booke, that they turne the wheeles of heaven. And againe, the light being common to good and bad, the good Angels ſhould miniſter daily, as well for reprobates as Gods elect. But to ſtill all cackling in this cauſe, let the Text cleare it ſelfe. Gen. 1.14.15.16.17.18. That which God ſaw to be good, anſwers Gods intention in his motion to his end. Therefore the Starres had ſo much by their creation, that they were able to devide, giuegive light, rule dayes and nights, the which they were vnable to doe without motion; God therefore gaue them a power to moue, that they might obtaine theſe ends; which if they ſhould aſſume from any other then God, would argue the imperfection of his owne worke. It may well be thought they receiue this life in their centers, as other things doe in the circumference. For being round, heat and ſpirit will moſt vnite themſelues within, as in a ſilver ſpoone, turne the hollow ſide to the fire, and it will be very hot. But in plaine bodies heat is receiued in a cleane contrary faſhion, as in Andyrons, where they be round, are very cold, but where they be plaine, they be very hot, and will burne ſoone. Starres therefore are round like globes, that heat may the better center in them, and make them the more actiue and liuely in their motion. Why they ſhould neither aſcend, nor deſcend, is their equall temper with the place where they ſtay, Why they moue round, is the actiue ſpirit and ſoule that will not ſuffer them to reſt. It is ſaid of the Sunne. Pſal. 19.4.5.6. that God hath ſet him a tabernacle, or proper place, out of which he cannot goe, and yet he comes out of the chambers thereof, and in the ſtrength of his motiue ſpirit, reioyceth to runne his race; not tumble it as ſome dreame: for running a breſt in the fire, hee puſheth and ſhoueth it from him, that nothing can be hid from his heat & light. His circuit is from one end of heaven to another, and by his quicke diſpatch, eueryevery day either drawes a little nearer, or goes a little farther off: not that at any time he comes nearer the earth: but by fleeting a little his chambers, he comes ſometime in the yeere to dwell more directly over our heads then other. He devids night and day eueryevery 24. houres with vsus, and by running from one point to another the whole yeere. And it is as naturall to the Sunne to runne a circuit eueryevery day, as another in a whole yeere: not that he is pulled contrary wayes by two diverſe orbes: but that which he doth eueryevery day in part, that hee doth wholly and completely in a yeare. Now the part and the whole may agree in the ſame motion; and eueryevery dayes race is but a part of the whole yeeres courſe, which the Sunne may as truely keepe in the whole, as in the parts, and that without all contrary motions. But ſeeing eueryevery man will fancie his owne fiction, I leaue this without all further proſecution.
Q. How many ſort of Starres hauehave we?
A. Two; The greater and the leſſer: not for quantitie of bodie, but qualitie of light: for the originall word Meoroth, is Makers of light, Luminaries, ſhiners. And ſo the Sunne and Moone are greateſt, as giuing to the earth the greateſt quantitie of light. How great the Starres are is a coniecture and gueſſe at the iuſt proportion of any one: yet they are very bigge, and it is evident that the Sunne is bigger then the earth, by the Eclipſes, and becauſe it enlightneth more then halfe the earth at once. Gen. 1.16.
Q. What are the greater?
A. The Sunne and the Moone. Theſe two caſt downe the greateſt light vponupon the face of the earth. Geneſis 1.16. Pſal. 104.19.
Q. What is the Creation of the Sunne?
A. Whereby he made it to rule the day, &c. And it is called the greater light, becauſe it darkens all Starres by his ſhining: yea, and caſts light in the face of them all: hence the Moone which hath ſuch a changeable light, receiues her ſplendor from the Sunne, according to that face which is oppoſite to the body of the Sunne, for the one halfe of it is ever illuminated and illuſtrated by the ſame, and in receiuing and caſting downe that light ſeemes to hauehave ſpots in her face. Gen. 1.16. Pſal. 19.5.6.
Q What is the creation of the Moone?
A. Whereby it was made to rule the night. Gen. 1.16. Yet ſhee hath the aſſiſtence of the Starres; for her ſelfe is often abſent in the night.
Q. What are the leſſer lights?
A. The Starres. Gen. 1.16. Theſe carry downe a leſſer quantitie of light: yet if it were not for them, our nights would be palpable darkeneſſe, which is the greateſt enemy to the eye; for, it is a comfortable thing to ſee the light. Eccl. 11.7.
Q. When were all theſe made?
A. In the fourth day, euening and morning ſucceeding as before in the compaſſe of 24. houres. Gen. 1.19.
Q. What is the creation of things with a compound life?
A. Whereby they were made not onelyonly with a growing and mouing life; but alſo with ſenſe, externall and internall, the one ſerving as glaſſe windowes for the other. The firſt ſenſe which is moſt neceſſary, is our feeling, and is diſperſed through the whole body, excepting the bones and ſinewes. Bones are the ſuſtentacles of our bodies, and therefore would be painfull to vsus, if they were tender of feeling. The ſinewes they are the organs and inſtruments, and carry in them the ſenſitiue ſpirits; and man is moſt tickliſh where his skin is thinneſt. With the tips of the fingers, Phyſitians feele their patients, as being moſt ſenſible of the pulſes motion. The tangible obiects are heat, cold, drought and moyſture principally: ſecondarily, the qualities that hence ariſe. Taſt is next, which is a kind of feeling, for both muſt hauehave their obiects preſent. Now it is made by the paſſing down of the ſenſitiue ſpirit from the brain to the tongue, &c. Sight is made by conveiance of ſenſitiue ſpirits to the eyes, where they are met with the light without that firſt comes to the watery humor, which is as lead to a looking glaſſe, that ſtayes the light, then it comes to the glaſſie humor, and there is gathered together, then it comes to the cryſtaline, or cleareſt humor, and is carried vp vntounto the braine, by the ſenſitiue ſpirit that meetes it. Hence Hippocrates ſaies, that theſe ſenſitiue Spirits are a drie brightneſſe, and that is, becauſe fire is here predominant, as wee may ſee by a blow vponupon the eye, the Spirits redoubled, are made viſible as fire. Thoſe that hauehave the brighteſt eyes, as Catts, &c. ſee better in darkeneſſe then other creatures, and worſe in the light; becauſe the greater light darkens the leſſer. Hearing is a fourth ſenſe, and meets with the noyſe in the eares, there it centers: for noyſe is made by a circle in the ayre, not much vnlike vntounto that which wee ſee in the water when wee caſt a ſtone into it. Hence it comes to paſſe as many as ſtand within the circle or circumference of the ſound made in the ayre, heare it; and the reaſon is, becauſe any point or center within the circle of the ſound, is potentially in eueryevery part of it, & one point is enough to bring it to our eares: yet we cannot ſee ſo; for, when we but looke at a thing that is round, wee cannot ſee it all at once. But I muſt not play the Phyloſopher too much; it is my deſire, that God for his workes may hauehave the due glory. Smelling is the laſt ſenſe, and ſerues wonderfully to refreſh the braine. The inward ſenſes that looke through theſe outward, are fancie, cogitation, and memory: and they are a little reſemblance of reaſon, which comes in the laſt place. For fancie hath in it a kind of invention, cogitation of iudgement, and memory of methode. And this is the ſenſatiue life, wherein God ſhewes his owne act more eminently.
Q. How many ſorts of creatures liue by ſenſe?
A. Two; either ſuch as liue by it onelyonly, or hauehave beſide all theſe a reaſonable life. This onelyonly paſſeth Elements both formall and materiall, yet the fineſt Spirits ſerue to knit it with the reſt, and ſo wee handle that life amongſt Elementaries, otherwiſe it is angelicall, and purely of nothing by the power of the Creator.
Q. How many kinds hauehave we of the firſt life?
A. Either fiſhes and foules, or beaſts. All which were made according to their kinds, and were mightily to increaſe, through Gods bleſſing, and to fill their places with daily of-ſpring.
Q. What is the creation of the fiſhes?
A. Whereby the Lord cauſed the waters to bring them forth in abundance, wherein alſo they increaſe and multiplie, and repleniſh the waters. Gen. 1.20.21.22. Iob 40.20. & 41.1.
Q. What is the creation of the fowles?
A. Whereby he made them to flie in the ayre, and to multiplie vponupon the earth. Gen. 1.20.
Q. When were the fiſh and fowle made?
A. In the ſift day, or 24. houres. Gen, 1.23. Theſe were more imperfect then the beaſts of the field, and therefore conclude a dayes worke by themſelues, God willing vsus to take notice, how exact he was in aſcending vp to mans perfection.
Q. What is the creation of the beaſts?
A. Whereby he cauſed the earth to bring them forth after their kinds; and they are either walkers, or creepers: walkers, cattell and beaſts, that is, wild and tame creatures. Gen. 1.24.25. Thus God formed and filled that firſt matter, and prepared it as an habitation for man: who though hee came naked out of the wombe of the earth, was even then ſo rich, that all things were his, heaven was his roofe, earth his floare, the Sea his pond, the Sunne & Moone his torches, all creatures his vaſſalls. They that looke into ſome great Pond, may ſee the bankes full, though they ſee not the ſeverall ſprings whence the water riſeth: ſo wee may eye the world, but can never come to ſee the excellencie of it, much more of the maker himſelfe. Kings erect not cottages, but ſet forth their magnificence in ſumptuous buildings: ſo God hath made a world, to ſhew his admirable glory. And if the loweſt pauement of that third heaven be ſo glorious, what ſhall wee finde within? Who would thinke, that all theſe ſhould be made for one, and that one, well-neere the leaſt of all? Sure I am, the laſt: with him therefore, let vsus conclude this worke of Creation.