of Quality but all the Predicaments are found in every particular disease Since indeed it may be lawful to accommodate names to things but not things to names The Heliotropian or Solisequous Flowers are wheeled about after the Sun by a certain Magnetism not for his heat whose comfort they may long after for in a cloudy and cold day they imitate the rhythme of the Sun nor for his light are they the Lacqueis of the Sun for in the dark night when they have deserted him they face about from the West to the East You will not account this Diabolical in regard you have another subterfuge at hand namely the harmony of superior bodies with inferior and a faculty attractive purely celestial and no way communicable to sublunaries As though the Microcosm unworthy this heavenly prerogative could in his blood and moss observe and correspond to no revolution of the Planets I might here with pertinence discourse of Philters or amorous Medicines which require a Mumial Confermentation that the affection and desire of the minde may be forcibly drawn and rapt on to one determinate object But on a sober consult with thought it seems more advised to supersede that theme when I shall first have mentioned this one observation I know an Herb commonly obvious which if it be rubbed and cherished in thy hand until it wax warm you may hold fast the hand of another person until that also grow warm and he shall continually burn with an ardent love and fixt dilection of thy person for many days together I held in my hand first bathed in the steam of this love-procuring plant the foot of a Dog for some few minutes The Dog wholly renouncing his old Mistress instantly followed me and courted me so hotly that in the night he lamentably howled at my Chamber door that I should open and admit him There are some now living in Bruxels who are witnesses to me and can attest the truth of this fact For the heat of a mans hand warming and resolving the plant I say not a bare simple and solitary heat but excited and impregnate with a certain effluvium or emanation of spirits natural doth peculiarly determine and individuate the vertue of the plant to himself and by this ferment communicated to a second person doth by Magnetism allect the spirit of that person and subdue him to love I omit the cures of many diseases which the Arcanum the mystery of humane blood doth Magnetically perform For unless the blood yea the very sanies or purulent effluxions from Wounds and Ulcers the Urine and that subtle effluvium which by insensible transpiration evaporates through the pores of the skin did continually exhaust and carry with them some part of the vital spirit and unless these had also some participation of vitality and conspiracy with the whole body after their remove from the whole concretum Undoubtedly the life of man could not be so short For indeed this is the cause of our intestine calamity and that principle of death we carry about us ambuscadoed in the very principles of life The Herbs Arsemart or Water Pepper Cumfry Chirurgeons Sophia or Flixweed Adders tongue and many other of the Vulnerary tribe have this peculiar endowment that if when cold they are steept in water for an Oke felled when the North wind blows will grow verminous and rotten if not instantly sunk under water and then applied to a Wound or Ulcer until they grow warm and after buried in a muddy uliginous Earth when they begin to putrifie they then operate upon and draw from the Patient whatever is evil superfluous and hurtful to him And this the Herbs perform not while they grow in the earth nor so long as they remain in their primitive and pristine form for necessary it is that the grain be mortified that it may bring forth fruit but in the putrefaction of their Corporeities for the Essential virtues being then as it were released from the prison and impediments of the corporeal matter do put forth and freely execute that Magnetism which otherwise had lain dormant and enchained and according to the contagion and impression received from the wounded or ulcerated part powerfully suck out much of the remaining evil though seated deeply and at great distance in the body If any one in gathering the leaves of Asarabecca shall pluck them upward they will perform their operation respectively and purge any third person that is wholly ignorant of that positional traction by vomit onely but if in gathering they be wrested downward they then will purge onely by stool Here at least can be no suspect of superstition for what need I here to mention any thing of Imagination when your selves concede that by the power of imagination nothing can be acted upon a third object especially where that third object is utterly ignorant of the position which the decerpent used Will you again take hold of the sacred anchor of ignorance and accuse this secret of an implicite Compact with Satan But herein lurks no vain observance chiefly when the decerptor shall have the assument being wholly inscious of the position pluckt off the leaves either upward or downward Doubtless besides Asarum and the extremities or clusters of Elder no other Cathartick Medicines are enriched with this propriety for they in what position soever collected from the plant do ever operate univocally that is either constantly upwards or constantly downwards according to the destination of their gifts But in Asarum in the integral plant there sensibly appears a Magnetical propriety and so it doth variously endow its leaves according to the sense of their decerption That not onely plants but also almost all created Entities have a certain adumbration of sense or obscure sensibility they largely declare as well by Sympathy as Antipathy which presuppose and cannot consist without sense maintained amongst themselves which satisfactorily to manifest shall be the subject of some succeeding lines A second Fit of the Gout surprized a Noble Matron of my acquaintance after the first paroxysm had gone off and left her and thenceforward the Gout by an unwonted recidivation and periodical recourse infested her without remission for many moneths together But she not apprehending whence so violent and unexpected a return of the disease had happened to her at length she rising from her bed as often as the fury of the fit by intervals somewhat remitted reposed her self in a Chair wherein a brother of hers many years past and in another City cruelly tortured with the Gout was wont to sit she instantly found that from thence the disease did awake and afresh invade her This effect likewise is on no pretence whatever to be ascribed to Imagination or doubt since both these were much yonger then the effect But if it hapned that any third person subject to the Gout sate in the same Chair to him there succeeded not any reincrudation of the disease For which reason
the material mass of the seed and descend upon it from above Yet this in so much as it is of a material condition and far below the fineness of a spiritual nature cannot derive the plastick or conformative virtue no more from it self then from the gross mass of the body necessary it is therefore that there be some precedent or elder principle which must be wholly and purely immaterial yet real and operative to which may be justly attributed the power of figuration or delineation by a sigillary impression upon the Archeus or Regent Spirit of the Seed The Soul of the Genitor therefore when it descends to visit and relieve the inferior faculties and makes a progress to survey the Seed in a paroxysm of carnality doth upon the mass of seed engrave and adumbrate the impress and figure of it self which in sober truth is the onely cause of the foecundity of seeds and thence is that comely and magnificent structure of the Infant Otherwise if the Soul were not figurated but the figure of the body did arise spontaneously a father maimed in any one member could not beget a son but maimed in the same member in regard the body of the Generant hath lost its primitive integrity and is become imperfect at least in the implantate spirit of that member If therefore the figure be impressed upon the seed undoubtedly it must receive that image or model from some other more vital and elder principle alien to it self But if the soul impress that figure upon the seed she will not counterfeit an exotick or strange image but accurately pourtray the similitude of her self For by this means also Beasts by the souls modelling of her own picture constantly maintain their species And although the minde of man if we relate to its original far transcend the Laws of Nature yet by the same method or way whereby it first entred the portal of Nature was incorporated and associated to her it is constrained to progress in traduction and is constantly adliged to the observance of her rules and prescriptions in this respect That the progress and end of vital generations is always univocal Nor otherwise could it want many and gross absurdities that so excellent an operation as is the generation of man should be performed without the consent and cooperation of the Soul Which if it be thus it is also of inevitable necessity that the foecundity be given to the seed by the Soul by the communication of its figure and other vital determinations requisite to specification Which verily doth not come to pass otherwise then by the sigillation or engravement of the Soul upon the seed whereby the matter of the seed doth obtain a requisite maturity and adumbrated figure that at length it may acquire from the Creator the formal light of life or soul of its species whose similitude is expressed in the figure Moreover we apprehend it as matter of Faith that our soul is a spiritual substance that shall never know annihilation the fabrication of which substance out of nothing belongeth to the Almighty God alone Who since he hath vouchsafed to adopt onely the soul of man to the Image of himself it appears also a genuine consequence that the immense and ineffable God is also of humane figure and that by an argument drawn à posteriori if arguments be of any validity in this incomprehensible subject Since the body is like wax whereupon the impression of the image of the Soul is imprinted but the Soul hath her image and essential perfection from him whose stamp or similitude she wears But on consideration that the body of man doth frequently become subject to mutilation and monstrosity hence have most Divines conceived that the glorious Image of the Deity is wholly consistent in the Rational Faculty not at all considering that the representative Divinity of man doth in a more perfect and proxime relation consist in the Soul and so in the Body formed after the exemplary character of the Soul nor perpending that the Rational Faculty is but Handmaid and subservient to the Intellect no part at all of its essence nor adliged to it by the inseparability of union or identity which we have to satisfaction demonstrated in our Treatise of the Venation of Sciences Now if any error be in the confirmation of the body in the womb of the Conceptrix that error is not adscriptive to any imperfection of the Image of God but to the incapacity of the material principles and other external causes invading the Plastick virtue of the seed and perverting its exact delineation of the parts But the more Learned number of Christians doth hold it of Faith that the Soul doth proximly express the Image of the Trin-une God in the univocal simplicity of her substance and the Trinity of her Faculties namely the Intellect Will and Memory Which analogy ever sounded in the ears of my reason so ridiculous and empty as an old wives dream and improper to make good the proxime singular and excellent reflex of the Godhead in the Soul since the term Image doth include a similitude of Essence and Figure and not onely a bare parity of numbers Again if the Soul in her substance represent the thrice sacred Deity but the Intellect Will and Memory reflect the Trinity of Persons necessary it is that these three faculties are not proprieties or accidents of the Soul but the very univocal substance of the minde or else that the pourtracture doth ill quadrate and respond to the Prototype or prime exemplar whose image it is beleeved to be I considered moreover that not onely the minde of man but even the whole man was framed after the Image of God and that it was a bloody absurdity to compare the persons of the Trinity to the Memory or Will since no person of the most Holy Godhead can in any latitude of resemblance represent the Will nor the Will the Person none the Memory or the Memory none as also that no one separated from the other two can hold any analogy to the Intellect And then that the three faculties of the Soul are ever accepted under the notion of Accidents but insooth Accidents fall short of expressing the Image in any neerer relation then the naked Ternary of Qualifications heaped together upon the substance of the Soul In which sense the Soul doth express the Image of God far less then any the smallest piece of wood which by retrograde Analysis or resolution of it self into its primitive Entities holdeth forth Sal Sulphure and Mercury and not onely as the Minde in the forementioned similitude credited by the vulgar three diverse proprieties or a naked Ternary of accidents For every Wood hath three several substances comprised under the unity of the concretion distinct in the supposed Essences of their principles but concurring in the composition of the whole they make onely the single substance of Wood. Taulerus hath divided the Soul not into three
in the body onely per nutum magically 99. In the body the Soule operateth onely by a drowsie soâ—…olent beck or restrained intuition but out of the body by a nimble and vehement The knowledge of the Apple eclipseth the knowledge magicall 100. The beginning of the Cabal drawn from dreams divinely infused 101. The defect of understanding in the outward man 102. How far the power of atan extends in Witches 103. What are the true and proper works of Satan 104. Sin took away the endowments of Grace and obscured those of Nature 105. The end of the pious exercises of Catholikes 106. The grand effect of the Cabal 107. Two subjects of all things 108. Man hath a power of acting as well by spirit as body 109. What kind of ray or effluvium is transmitted from a witch to a bruite 110. How a Witch may be discovered 111. How the spirit of a Witch may be captived and bound fast in the heart of a horse 112. The intention depraves a good work 113. The Virtue seminall is Naturally Magicall 114. The cause of the Cruentation of a murdered Carcase in the praesence of the homicide 115. Why the Plague a frequent concomitant of seidges 116. Works of mercy to be done upon the distressed though only in order to the avoydance of the Plague 117. Plagues arising from revenge and exsecrations of men dying under oppression most fatall 118. Why the carcases of malefactors were to be removed from the gibbet 119. Why excrements can be no authors of a Plague 120. Why the blood of a bull is venemous 121. Why the fat of a bulis made an ingredient into the Sympathetick unguent namely that it may be made an Armary Unguent 122. Why Satan cannot concur to the Unguent 123. The basis of Magick 124. When vanities and impostures are reputed for magick 125. A good magick in holy Writ 126. What may be called true magick 127. The cause of the idolatry of Witches 128. The Excitators of magick 129. Satan excites it imperfectly 130. Whence beasts are also magicall 131. The dominion of Spirits fostereth contention and love 132. Man why a microcosm 133. The mind generateth reall Entities 134. That reall Entity of an ambiguous or midle nature betwixt a body and a spirit 135. The descension of the Soul causeth a conformative Will 136. The cause of the fertility of seeds 137. Why lust doth in a manner alienate us from our mind 138. A Father by the spirit of his seed doth generate extra se beyond the limits of his own body in a subject suddainly removed to distance 139. What spirit that is which is the Patron of Magnetism 140. The will doth transmit a spirit to the object Unlesse the will did produce some reality the Devill could have no knowledge of it and unlesse it sent this produced reality forth from it self toward the object the devil being absent could never be provok'd thereby Where therefore the treasure is thither doth the heart of man tend 141. Magnetisme done by sensation 142. There is a plurality of sensations in one single subject 143. From the superiour phansy commanding it 144. Why glasse-makers use the powder of Loadstone 145. The Phansy of Attrahents changed 146. Inanimate creatures endowed with Phansy 147. Why some things eaten introduce madness 148. Why a mad dog biting a man causeth madnesse 149. The sting of the Tarantula causeth an alienation of the mind from reason 150. Why beasts defend not themselves against the biting of a mad dog 15â—… The sympathy betwixt objects removed at distance each from other is done by the mediation of an Universall Spirit which governing the Sun and other coelestiall orbs is endued with exquisite sense 152. The imagination in Creatures enriched with an Elective Faculty is various arbitrary and unconfined but in others of the same determinate identity alwayes 153. The first degree of power magicall dwelleth in the formes of the three grand Principles viz. Sal Sulphur and Mercury 154. The second is by the Phansies of the Forms of the Mixtum or integrall Composition which being destroyed the Principles yet remaine 155. The third ariseth from the Phansy of the Soule 156. What beasts are endowed with magicall power and can act beyond the circumference of themselves per nutum onely 157. The fourth degree of power magicall is from the excited intellect of man 158. The word Magick is analogous and appliable to many things in a third relation 159. Every magicall power stands in need of and is improved by Excitation 160. What may be said a subject capable of Magnetism 161. How Magnetism differs from other Formall Proprieties 162. The superfluous humours Excrements of the body have also their Phansy 163. Why Holy Writ doth give the attribute of life rather to the blood then to any other humor in the body 164. The seed inhaeriteth the Phansy of the Father by traduction Whence Nobility hath its originall 165. The skins of the Wolfe and sheep retain a Phantastique enmity of their former life 166. What the Phansy of the blood freshly added to the Unguent can doe The manner of the Magnetisme in the Unguent 167. The difference betwixt a magneticall cure done by the Unguent and that done by a rotten egg 168. The grand mystery of humane Imagination the foundation of Naturall Magick 169. The Intellect impresseth the Entity it selfe created upon the externall object and there it really perseveres 170. How to make powerfull pentacles or magicall Characters 171. The Phansy by a naile as by a medium holds captive the spirit of the Witch 172. If Satan can move a body without any corporeall extremity why cannot the inward man doe the same and why not rather the spirit of the Witch 173. The virtue of the Unguent not from the imagination of its Compounder but from diverse simples married into one Composition 174. The Author makes profession of his Faith IN the eighth year of this age there came to my hands an Oration declamatory made at Marpurge of the Catti wherein Rodulphus Goclenius to whom the publick profession of Philosophy was lately committed paying his first fruits to the University endevours to make good that the cure of wounds by the Sympathetick and Armarie Unguent first invented by Paracelsus is meerly natural Which Oration I wholly read and sighed that the history of natural things had faln under the protection of so weak a Patron The Author nevertheless highly pleased himself with that argument of writing and with a continued barrenness of probation in the year 1613. published the same work with some enlargement Not long since I also met with a succinct anatome of the fore-mentioned Book compiled by a certain Divine savoring more of a fine-witted Censure then a solid Disputation Whereupon my judgment what ever it were was much desired at least in that relation that the thing invented by Paracelsus neerly concerned him and my self his disciple I shall therefore declare what I conceive of the Physician Goclenius
his will who can do all things by the single efficiency of a Fiat does sometimes make use also of natural means Thus let the sweat in the Sudary or Stove of Saint Paul be also a Magnetical Unguent but the sweat of the sick persons or the insensible effluvium exhaling from them be the blood of the wounded sprinkled upon a piece of wood and put into the box of Unguent immediately all harm and evil depending on the wound is from all parts of the body attracted magnetically And this effect is by so much the more powerfully wrought by how much more efficacy the supernatural magnes is endowed withal For in both truly there is the same reason and the same manner of the causes operation the difference lies onely in this that in the material world the effect succeeds upon a requisite conjunction and co-efficiency of corporal means the blood and the Unguent but in the supernatural by a holy magnetism arising from the sacred reliques of the Friends of God which in this relation undoubtedly deserve our venerable esteem That these miracle-producing reliques might in the manner of their operations by a neerer similitude approach to the nature of the Magnetical Unguent God the soul of mercy moved with compassion towards our frail and calamitous estate hath in some of them called up a fountain of oyl perpetually pouring forth streams of Balsam To this end that every where relieved and supported by magnetical remedies we might for certain be assured that the Magnetical cure of wounds is received from God and both in the supernatural and natural world doth proceed in an equal order of causes in an equal pace and manner of operations and by the conduct of the same Director and Guide Hence is it that fresh and new reliques work more and more noble miracles when they are carried about or applied to the Patient by the touch because it is of unexcusable necessity that the magnes be first rub'd touch't and stir'd if we will have it to attract I return to thee O Usnea the noble issue of celestial seed for whoso hath enjoyed a convalescence from the Hydrophobia by the lock of wooll and other pious rites observed is not onely himself for ever after protected from a rabid dog but what is far more noble he can grant to any other person bitten by a mad dog a supersedeas to prorogue the time of the Venoms energy for many moneths until the Patient can with convenience take a journey to the shrine of St. Hubert the poyson in the mean time charmed into an inactivity and the fermentation of the humors suspended Nature hath also granted another magnetical magnale cozen german to the former The Zinzilla which is an excrement of the Diaphragma or Midriff degenerating into an inflammation and Apostem when once it hath like a Zone environed the chest of the Patient becomes fatally destructive but it is safely and with great celerity cured if the place be outwardly though but slenderly anointed with the blood of another who has once recovered from the same disease For he who hath once recovered from that disease hath not onely obtained a pure balsamical blood whereby for the future he is rendered secure and free from any recidivation of the same evil but also infallibly cures the same affection in his neighbor and by the cutany external contact of his own blood by the mysterious power of Magnetism transplants that balsam and conserving quality into the blood of another You may object if the Magnetism or grand magnetical arcanum lie onely in the Usnea then all other ingredients of the composition are fruitless vain and unnecessary Physicians soon salve this doubt by replying that some of the ingredients are efficients paramont and principal others of inferior virtue and subordinate some are conjoyned as impediments to obtund and refract the violence of contrary intense qualities others as spurs to excite the dormant and others to advance and promote the weaker and less active Magnetism to a higher and more noble entelechy And that these reasons support the necessity of a multiplicity of simples in the confection of the unguent On this consideration as it was a flat impertinency to argue that if the usnea chiefly comprehend the magnetism then is man to no purpose exenterated to furnish the Unguent with some other ingredients so also would it be a direct absurdity to plead that if the usnea on the single stock of its own endowment be not enriched with sufficient magnetism nor the fat nor the blood c. therefore will not that magnetism which we attribute to the unguent also be found in the whole composition since single ingredients cannot impart that virtue to a composition which they formerly did not contain in their primitive constitutions and simple natures I must ever now and then be compelled to act your part and contrive arguments and cavillations for you against my self But however it had been your duty formerly to have been instructed from vulgar and rustick experiments that in a compound medicine there doth frequently emerge and result a new third quality which was never before in the least measure couched in the single essences of the ingredients For example it would become you to have observed that neither Vitriol nor Galls are sejunctively black but married in the composition of Ink they immediately beget a perfect deep black You may again object if the Usnea hath acquired its magnetism from the mumial virtue of the bones and the seminal influence of celestial orbs then of consequence may the same be gathered not onely from sculls but from all other bones of the sceleton But this illation is also ridiculous for Nature her self confesseth a subjection and conformity to the condition of the soyl and for that reason Pepper new gathered transplanted into Italian ground degenerates into Ivy Hellebore set in the Tridentine fields quite looseth its purging faculty and Poppies with us are wholly devoid of any deleterious or deadly quality however our Countrey be ten times colder then Thebes it self Therefore the usnea varies in its efficacy according to the various soyl or matrix of bones wherein it is conceived and nourished For if lightniug melt money the purse remaining untouched and of ten companions sitting close together choose one out of the middle and strike him into ashes and this happen not casually or by chance but by the permission of that Providence which will not have so much as one leaf drop uncommanded from the tree and by whose onely power all virtues are founded and established it can seem no wonder also that one distinct magnetical seminality of usnea be from the celestial sphears distilled upon the scull and a second seminality of another peculiar classis upon the other bones of the Sceleton Onely the bone of the head is of excellent use against the Epilepsie but so are not any of the other bones Then to
that part whereon the ingravidated woman laid her hand Nor doth there remain onely a bare and idle figure of a Cherry and a spot or maculation of the skin but a certain real production which buds blossomes and ripens in its due season at the same time with other trees the signatures of colour and figure passing gradual changes till it come to maturity High and sacred in good troth is the power of the microcosmical spirit which without any arboreal trunck produceth a true Cherry that is flesh by the sole seminality and conception of Phansie qualified with all the proprieties and virtue of a real Cherry Hence we understand two necessary consequences The first that the seminal spirits and in some latitude of acception the very essences of all creatures do lie ambuscadoed in our nature and are onely educed and hatched into realities by the microcosmicratical Phansie The other that the Soul in the conception of thought doth generate a certain idea of the thing conceived in the minde which as it before lay concealed and raked up as fire in flint so by the concitation of Phansie it doth produce a certain real idea or exact pourtraict and an essential determination in every part responding to the quiddity of the Cherry which cannot be a meer quality but something like a substance of an ambiguous essence between the body and the spirit that is the Soul This production is so far spiritual that it is not wholly exempted from a corporeal condition since the actions of the soul are terminated in the body and the other inferior faculties subservient to her nor yet so far corporeal that it may be circumscribed by dimensions which is onely proper to a seminal Entity as we have formerly related This ideal Entity therefore when it falls from the invisible and intellectual world of the microcosm it then puts on corporeity and then first becomes subject to be circumscribed by the determinate dimensions of Locality and Numeration The proper object of the intellect is an abstracted naked and pure essence subsisting of itself and not an Accident by the consent of Practical that is Mystical Divines This Protheus the intellect doth thus as it were cloath and apparel this conceived essence with Corporeity But in regard every operation of the soul whether external or internal hath its fieri in its own proper image therefore can not the intellect discern and know the Will like and select and the Memory recollect and recogitate unless by images and this same image of the object the intellect doth cloath in corporeity and because the Soul is the simple Form of the body which readily converts and applies her self to every member therefore cannot the intellect entertain and harbor two images at one and the same time but successively first one and then another And thus the Soul wholly descends upon the intellect and the yet-tender and embryon image newly conceived and impressed and afterwards forms the cognition of the peculiar essence into a persistent and durable image or ideal Entity The minde being once polluted by the leprous miasm or contagious tincture of sin soon became obnoxious to the wrath of God and because this was at once deturpated and depraved being devested of the Nobility of its primitive condition therefore Death found an entrance upon our nature not by the original decree of the Creator but by the degeneration of man delapsed into filthiness and impurity and ungenerously degrading himself by reason of this ideal entity now arrayed with comparative corporeity which corruption and turpitude with deplorable fertility springing up in every the most venial peccadillo we must extenuate and mortifie by showers of poenitential tears in this world or too late bewail in the next This entity therefore while it remains in the forge of the intellect is but lightly and slenderly characterized nor doth any where but in a pregnant woman receive a more firm consistence which in the masculine sex it never obtains but by the Will more familiarly thus the Agent Intellect always procreateth an ideal Entity or semi-substantial pourtraict of the essence of an object but cloaths it not with corporeity unless by the immediate action of the Will great-bellied women onely excepted Sin therefore whether we allow it to be a reality or non-reality at least a consent and propensity to evil can never be committed without the real production of this kinde of Entity and the assumption and indution of it And this truly hath ever been the Cause of the foecundity of seeds for the Phansie excited by the orgasmus or heat of lust produceth a slender reality or ideal entity which when the soul hath clothed with corporeity for the action of the minde while it remains immured in walls of flesh always tends downward and outward it instantly diffuseth this new ideal entity into the liquor of the seed which without this impregnation had still continued barren and devoid of any Plastique power which action is performed as it were by an alienation of the minde the will being ravished by the true Magick of the outward man into a kinde of short ecstasie in which there happens a communication or bequest of a certaine Mentall light to the entity descending into the body or masse of seed Whensoever therefore the Cogitation draws the sense and will into consent so often is there hatched and incorporated a filthy spurious ideall entity by which production the will is said to be confirmed and this ideall entity with all expedition rangeth through the body whithersoever it is sent on an errant by the will and by this meanes the will now moves the arme now the foote anon the tongue and so all other parts Againe when this entity is disseminated upon the Uitall Spirit on a designe of love reliefe or harme to any object then it wants no more then a slight and easie excitement from the auxiliary hand of God of the Cabalistique Art or of Satan that so the portion of the spirit which is impraegnated with the ideall entity may sally abroad and atcheive the enterprise enjoined it by the will Thus every male projects his seed at distance from the dimensions of his body which seminall emission carries along with it that foecundity which it drew from the infused entity and executes its procreative commission beyond the trunck of the individuall protoplast Undoubtedly bodies scarce make up a moity of the world but Spirits possesse a full mediety and indeed the major part of the world And therefore in this whole Context I call Spirits the Patrons of Magnetisme not those that are sent downe from heaven doe we mean much lesse those that ascend from the horrid Abysse below but such only which have their originall and existence in man himselfe for as fire is by excussion kindled from flint so also from the Will of man by a kinde of secret scintillation something of the vitall influent spirit is desumed and
the Exotick Tincture from whence in excess of time comes a Binsical Death i. e. from the sole disease and exorbitancy of the minde the Magical virtue of the Dog being excited and exalted above the non-excited but somnolent Phansie of the Animal By the same mysterious traduction in all respects is the Phansie of the Tarantula impressed upon man by a slender thrust of his sting and the wounded suffering an immediate alienation of their reason fall into a violent fit of dancing and capering high levoltoes onely the poyson of the Tarantula differs from that of the mad dog in this particular that this operateth by a magical power excited and so by magick truly and without the favor of a metaphor so called but that acteth by a magical power non-excited and somnolent as the same difference is undeniably manifest in Monkshood Aconite c. deleterious plants which are speedy and inevitably destructive in very small quantity in regard no Animal endevours to secure or defend it self against the biting of a mad dog since the magical power of his excited phansie being diffused is binding and obligatury against which neither the teeth nor horns of any beast can make the least prevalent resistance which cannot be affirmed of the Venome of the Tarantula In the outward man therefore as also in all his fellow Animals the Magical power is latitant and as it were consopited nor is it capable of excitation onely in man though we confess with greater facility and to higher atchievements but even in many other Animals consorted with man at the Creation Again it sufficeth not that the Spirit of one individual maintain and observe this law of concord and monomachy or duello with the Spirit of another individual but moreover there dwells a certain universal or mundan spirit in the whole world i. e. in all things within Trismegistus Circle which we Christen the Magnum magnale which exsisteth the universal Pander of all sympathy and dyspathy the invisible Mercury or common Intelligencer and the Promotor of all natural actions and by whose mediation or convoy the Magnetism is as by the most convenient vehicle transported and wafted to an object at vast distance This is made good by an autoptical demonstration for if upon the miniking of a tuned Lute you place a slender straw hanging with a doubtful extremity i. e. equilibrated in the aër and at convenient distance in the same room strike the minikin of another Lute when there succeeds a consonance in the eighth note you shall see the straw to tremble but when the notes concord in an unison then the minikin of the untouched Lute impatient of delay will quaver caper for joy echo the same aër and by a nimble subsultation throw off the offensive straw What will you impute this effect to Satan and make him the Fidler Now you shall never observe the straw to rebound from the string though all the strings of the other Lute be unanimously strongly and neer at hand plaid upon for it is not the bare and simple tone that compels the untouched string to quaver for then every tone would cause the same effect but it is onely the universal spirit the Common Mercury inhabiting in the middle of the universe and being the faithful executor and adjutor of all natural actions transports promotes and causes the Sympathy But why tremble we at the name of Magick since the whole action is Magical nor hath any natural Agent a power of activity which is not emergent from the phansie of its peculiar form and that magically too But in regard this phansie in bodies devoid of voluntary election is onely of a determinate and limited identity therefore have some vulgar heads erroneously and dully imputed the effects of such restrained bodies not to the phansie of them but a Natural propriety out of an ignorance of Causes substituting the effect in the room of the Cause When indeed every Agent doth operate on its proper object by a praesensation or distinctive foreknowledg of it whereby it is directed not to discharge its activity rashly and at random but onely on its own peculiar object For the diffusion or emission of activity necessarily succeeds the sensation of the object and the effect results from an excitement of the phansie by transmitting of the ideal entity and conjoyning it with the radius or gleam of the passive entity And this in our dialect hath ever been the Magical action of natural bodies yet in most accommodate language and just propriety of denomination this Magical and phantastique activity belongs principally if not solely to Creatures ennobled with a power of election I shall muster up the Creatures and guide our disquisition through every Classis of them All formal proprieties flowing from the forms of the three universal principles Sal Sulphur and Mercury or the salt Unctuous fat and liquor whereof every body is composed and into which it is by corruption of the corporeal harmony again resolved and the Mercury or liquor is so often diverse and differently qualified as there are different species of compound bodies which same variety of impregnation we are to conceive also of the other two Sal and Sulphur All specifical proprieties I say are derivatory from the phansies of these forms which in regard they are very corporeal and deeply immersed in the bosome of Elements therefore are they called Formal and occult proprieties out of a gross ignorance of the forms which in another and introth more Philosophical acceptation are Magical effects produced by the phansie of the said forms but we confess less noble and more corporeal yet abundantly satisfactory to those ends which by the primitive destiny of their Creation they regard To this series belongs the subductive virtue of Cathartick or Purgative the somniferous faculty of Hypnotick or dormitive medicaments c. Besides these there are other nobler Proprieties taking their original from the phansie of the forms of the whole Compositum and these are diffused through and inherent in the whole Compositum by reason of the Form of it such are the Magnetism of the Loadstone the virtue of Tinctures and all specifical and appropriate Medicaments which are occasioned by reason either of the whole homogeneous neixture or the particular form of some integral part but not of any single or divided principle such as these are naturally inherent in the trunck leaves root and fruit of plants and not in any one of the three principles diacritically separated from the compage or conjuncture Thus also Antimony while it remains in its primitive form and native integrity is enriched with noble and excellent qualities which it could never aspire unto in its solitary and divided principles But these are also closely enshrowded in Corporeity and therefore the natural magick lies covertly ambuscadoed and obscure in them and hath been thought wholly attributary to Nature by an unjust and unadvised distinction of Nature from Magick opposing the
melted at the fire restoring to it a small quantity of this essential vital Nectar The story is introduced for this end that hence it may be observed That the spirit of Wine by a natural tendency flies from cold as from his proper enemy and gently withdraws itself from its former mansion into the Centre of the Wine But on the contrary Wines are therefore exposed to the heat of the Sun that they may grow Acide and the spirit exhaling leaves behinde it a flat cadaverous substance devoid of spirit and life which is Vineger But since it is far more noble and useful that the spirit of Wine should retreat into the Centre then perish by exhalation therefore hath necessity for the conservation of Wines hinted the invention of cold deep Cellers The Austrian Wines still operating on themselves by an uncessant tumultuous heat of Fermentation are for the most part gross and viscid For which reason the Cellers at Vienna are ordinarily digged to no less then aâ—…undred foot in depth The Spanish Wines also would suffer the same restless ebullition and conflict betwixt their Heterogeneities were they not prevented by the admixture of a Lime which the Spaniard calls Hiesco at the very instant of their flowing from the Wine Press Whence results it a clear and unquestionable truth that the spirit of Wine in cold Cellers retreating from its adversary cold returns to the heart of the Liquor as to a safe refuge and there conceals it self Wine therefore in the cortex or outward circumference of it self is less generous as having fewer spirits then in the middle or inmost retiring room Hence it is a necessary consequent that as by reason of the exhalation of spirits Wines set in the Sun grow acide and phlegmatick so also proportionably the exterior Cortex of Wine in a cold Celler must be more acide then the Centrals And thus when the musts of Wines are freshly brought in from the Press lodged in Store-houses and have suffered Fermentation the spirit by and by flying from cold concentres it self and therefore the superficies of Wine having already entred some degree of Acidity immediately begins to operate on the dregs floating on the yet troubled and unclarified mass of Liquor For an absolute impossibility it is that there can be any the least Acidity which having once met with a proportionate object does not immediately begin to operate on it This really is the Law and unavoidable necessity of Naturals By example Vineger how flat and weak soever having once touched upon the stone concreted in the head of a Creafish vulgarly but erroneously called Crabs eye can by no means contain it self but must immediately act to the dissolution of it and resolve it into a clear diaphanous Liquor The Acidity of Wine having once sated it self on the dregs and spent much of its activity by degrees inclines it self to coagulation But coagulate it cannot without a conspiracy with and assistance from the Fracid Odor of the vessel impregnate with a spirit or power of Fermentation whereby it may in some measure admit of putrefaction And for this onely reason is the Coagulation made at the sides of the vessel to which it affixes it self according to that familiar Chymick Axiome Omnis spiritus dissolvens eddem actione quâ corpora dissolvit coagulatur Every dissolvent spirit is it self coagulated in the same action wherein it dissolves other concreted bodies The more acide Wine therefore in the extremities of it self dissolves the dregs and at the same instant the acide dissolvent spirit is coagulated together with the newly dissolved faeces and soon applies it self to the neerest side or concave of the vessel And this lest both the dissolvent and dissolved might not be hindred from coagulating but on one side at least they might not be invironed by Liquor And thus by this progress and succession of natural motions there is affixed a new production of Coagulation Tartar Observe also that before the compleat act of Coagulation there is no existent Coagulatum and therefore the acide spirit in the verge of the mass of Wine having newly dissolved the dregs in a moment before the act of coagulation finisht seazes on the vessel and by a Cement or glue native and proper to it self there fixes and constantly adheres Otherwise depressed by gravity it would immediately sink to the bottom And this new Entity thus coagulated is the Tartar of Wine of which our Discourse That these are sober solid truths we have clear and demonstrable evidence from Vineger it self For Wine insolated to a calefaction of the vessel may produce Tartar but Vineger never And yet Wine and Vineger are one and the same matter differing onely in those qualifications heat and cold in the former indeed with Tartar in the latter without it From the premisses there breaks forth a considerable truth that our forementioned Axiome by Chymicks concluded of eternal verity grosly fails in that it makes the dissolution of any concreted body to be done in the instant of time and numerical action with the coagulation of the spirit dissolvent For if there intervened not in some short interval of time a diversity and succession of motions the Coagulation could not soder it self to the circumambient planks of the vessel as is there affused by liquefaction but would of necessity if it were coagulated at the instant of dissolution sink down to the lowest region in the form of a simple coagulation and not cement it self to the walls of the hogshead But on the other side in the bottom the peculiar region of the Lees there is never found any Tartar Here also accurs to our serious consideration a second and more weighty verity that the Analogy or resemblance which the vulgarity of Physicians conceives betwixt the Tartar in Wine and those preter-natural Coagulations in the body of man is erroneous vain and altogether impertinent and therefore the name history manner and end of Coagulation of Tartar in Wine are foolishly and unfitly accommodated to the causes of diseases All which I shall demonstrate to ample satisfaction when I come to discover that grand and popular delusion of the Existence of Tartar in our meat and drink Allowing to Wine onely a fertility of Tartar For that we acknowledg to be no Alien no son of an exotick mother from the concurrence of forein principles intruded into Wine having its production contrary to or besides the ordinary and simple nature of Wines neither owing its original to the adjuncts of the primitive Malediction delivered in Paradise by divine providence for the expiation of those Crimes committed by man in the heat and distraction of Wine Again neither is the Tartar of Wine ever coagulated by any originary activity or power of coagulation proper to its own nature though Paracelsus dreamt so but then undergoes Coagmentation when the circumferential Acidity of the Wine hath newly exhausted much of its Energy
proprieties that is the Soul is diffused or emissively expansed into several transitory Faculties To speak more plainly in the body when the Intellect is abstracted in speculation it makes use of corporeal Organs to which it is obliged and assumes a certain Virtue qualitative called Imagination which from the conjunction or society of the power phantastical and concurrent splendor of the intellect suffering some degradation in the Organs springeth up by a certain combination into the forementioned qualitative Faculty And hence comes it to pass that this Faculty groweth weary by long and intense Imagination seemeth wholly vanquished by difficult knotty and abstruse meditation and frequently submits to dementation or madness nay as the observation of Physicians telleth us with one nights pensive study and anxiety of thought the hair of young heads hath put on the silver Livery of old age But the minde once emancipated from the pedantism of flesh and blood is never weary with continued intellection Moreover the Imagination in this life is not onely subject to lassation but from the magazine of it self hath not any intellective species which it hath not drawn in from sensible objects And therefore the Intellective Faculty which concurreth and cooperateth with the phantastical function of the Sensitive Soul followeth the constitution or temperamental disposition of the Organ and arbitrary dictates of the Sensitive Life no otherwise then in Naturals the effect followeth the weaker part of their Causes But the Soul whatsoever is requisite for Cognition Commemoration or Volition either for one single act or many hath wholly from it self and borroweth it from no other forein Causality concurrent For the good substantial Will of a Soul advanced to beatitude ariseth not from the object understood but from the radical goodness of her own Formal love which is indeed no proper passion of the soul no habit no propension nor any quality but a substantial act of goodness by which the blessed Soul is substantially univocally and homogeneally not qualitatively good And this prerogative it enjoyeth because it is the Typical Image of Divinity But bodies of their own accord perpetually fall into the attributes of forms heterogeneity vicissitudes and at length into dissolution Therefore Love or Desire of the Minde is no function of the Appetitive faculty but is a part of the substantial Minde or rather the very Minde it self flowing from the Intellect and Will Which three are by the hand of the Creator married indissolubly into an eternal unity in the purest and most absolute identity and simplicity of substance Yet in Mortals they are separate and distinct as well in respect of the necessity of Organs and disparity of functions as the collateral society and conjunctive operation of the Sensitive Soul Since now we frequently desire those things which the Intellect judgeth not desiderable and the Will would wish never to enjoy But necessary it is that such things whose operations are different should be also different in the root of their Beings by a manner of distinction whereby each single nature is separated from others in the Minde truly by a Suppositionality relative in the Sensitive Soul according to the corporeal and qualitative nature And therefore that amorous desire of the Minde is the radical essence of the Soul consubstantial and coaevous to it So though in Heaven be a satiety and perpetual fruition of all desiderable good yet doth not this desire of the Soul therefore cease which is a constant study of Complacency nor doth it more infer a passion into the Minde then Charity it self since Love and Charity are in the Soul radically one and the same thing Otherwise should this desire cease and the ardor of Love suffer extinction either a satiety or insensility of fruition would instantly spring up which cannot consist with a state of full beatitude and would infer discord upon the calm and constant harmony of a Soul once admitted into the Chorus of Saints triumphant And thus this Desire is the incendiary that doth both kindle and maintain the flames of interminable delectation and joyes insatiate and inextinguishible in which consideration the Soul wears the resemblance of the Holy Ghost the Comforter Now manifest it is that in the Minde the Intellect Will and Love are substantially counited but in the sensitive Soul their operations are distinguished according to the determinate alterity of Faculties and their Organs when we understanding many objects we do not desire and desire many we hardly understand and such indeed as our will if let to the swinge of its own native propensity would decline the enjoyment of as in example we will what we desire not when we willingly submit to the stroke of the Executioner and desire what our will abhors when we call for the dismembring sawe of the Chirurgeon and gladly embrace the horror of amputation Whence it comes to pass that sometimes the Will giveth laws to the desire and on the contrary frequently the desire usurpeth the scepter and commands the Will So that these two Lords mutually vanquish and succeed each the other by vicissitudes Which Civil War must so long continue in these our walls of flesh as the sensitive Soul draweth and engageth the Intellect and the body draweth and engageth the sensitive Soul into a multiplex and various ataxy or irregularity of division And from this intestine Duello arise those absurd desires of objects impossible to be obtained and wishes of things in the present tense which the unalterable Grammar of Time hath made in the preterperfect and excepted from ever being declined in the future But this Desire enshrined in the substance of the Soul must be of the essence of the Minde Otherwise he could not commit a sin who looked upon a woman to lust after her before the plenary consent of the Will Our desires therefore are elemented and coyned in the mint of mortal and caduce faculties which seated in the Sensitive Soul rival the operations of the immortal and rational whose objects are many times rejected by the Will as inconvenient and ungrateful As to the manner also the desire in this life operateth one way and the Will another and in the narrow circle of a day sometimes the desire precedeth the Will and anon again the Will getteth the start of the Desire and one subdueth the other successively that the victor may restrain and coerce something distinct from it self and this wholly in the transitory faculties because each ariseth from the concupiscence of the Sensitive Soul But in the glorious denizens of Paradise this excellent Love or amorous Desire feeleth a resurrection and brighter ascension as being the luminous substance of the Soul for there is nothing desired which is not also the full object of the Will and that is collected into an unity as well in regard of the act as of the substance although Volition and Optation seem two diverse branches expansed from one root which far