this spirituall bread saith Pater noster dat nobis de coelo panem verum panis enim verus est qui de coelo descendâ—t dat vitam mundo Our father giveth us true bread from heaven for it is the true bread which descendeth from heaven and giveth life unto the world But I know it wil be alledged against me that the bread here mention'd is meant of spiritual bread not that which nourisheth corporally I grant that in a true sort they speak not amisse for this bread or food is spirituall and therefore it is reserved in the heart arteries of the creature and is nothing in it self but pure life Doth not our Saviour say Non solo pane vivit homo sed omni verbo quod procedit ab ore Dei Man liveth not onely by bread but by every word that commeth from the mouth of God And these words were understood by Moses of that Manna by which the Israelites were nourished in the desert And the Apostle calleth the food wherewith they were nourished The spirituall Rock which was Christ. And therefore that spirituall Rock said Ego sum panis vitae c. I am the bread of life which descend from heaven In this word therefore is life onely and in no food else and it is this in the aliment which nourisheth and not the creature alone for in the word onely was life And for this reason it was said Et vidit quod omnia quae creavit essent bona that is to say not vacua aut inania void and empty but full of Gods essentiall being which is onely God for it was he who by his presence made the creature good participative or by participation I will tell you what some of the Ethnick Philosophers say touching this point who in verity and the more is the pitty had a greater insight into the divine mysteries of God in nature then some of this our age who entitle themselves Christians and yet indeed are steril in the true grounds of a true Christian being apter to judge and condemn the old Philosophers and adiudge them for reprobates and reserved as they say for damnation and that onely for not bearing the name of a Christian then to observe the beam which is in their own eye which maketh them so blind as to judge rashly of their brethren when indeed the judgment concerning that point belongeth unto God onely They forget the Apostles saying which averreth that all men are of Gods generation But to the purpose This is the reason that the Philosopher Zeno did call the vitall soul in a man Ignem naturalem and Prometheus tearmeth it Ignem coelestem homines vita ditantem The celestiall fire that enricheth man with life And because this Prometheus did obtain the full possession of it the Poets feign that he is punished by Jupiter's command for stealing of this celestiall fire And Hermes calleth it The fire of the word which adhereth unto the humid nature of the world And Zoroaster and Heraclitus do say that it is that invisible fire of which all generation and multiplication is made Being therefore that the never-dying fire of life is in the animall creature it is necessary that for the conservation and multiplication thereof it be nourished by its like in the aire every moment or by the vehicle of the aire lest it should vanish and the creature should perish And this is that the Philosopher Paâ—menides seemeth to intimate where he saith Natura sua natura lâ—etatâ—â— Nature is rejoyced in his like nature For this very cause the fiery vertue of the life having her position in the center of the heart of the creature doth with comfort and delight draw and suck into it by a certain magneticall power and faculty his like out of the aire by inspiration for as I told you this hidden food or aliment of life is in the aire This is the reason therefore that a certain Author who was very profoundly seen in the mysteries of nature breaketh out into this speech O Natura coâ—esâ—is veritatis naturâ—s Dei multiplicans O thou heavenly Nature of truth which dost multiply the natures of God! And again O natura fortis natura vincens superans duâ—sque naturas gaudeâ—e faciens O stout nature nature that dost conquer and overcome and makest her natures to rejoyce By which he doth intimate that by the help and visitation of this celestiall nature the vitall spirits and flames included in them do increase and multiply for by the vertue hereof not onely the life but the fruites of generation are produced infinitely We infer by this which is already said that the elementary aire is full of the influences of life vegetation and of the formall seeds of multiplication forasmuch as it is a treasure-house which aboundeth with divine beams and heavenly gifts Neither doth this our assertion onely touch the animal Kingdom of composition but also that of the vegetables for by this spirit they do vegetate by this they do multiply into infinity and in conclusion by this they exist and have their beeing For in mine own ocular experience I am witnesse and if need be I can quickly demonstrate that in the vegetable is a pure volatil salt which is nothing but the essentiall aire of the specifick which is wheat or bread this volatil salt is an unctuous liquor as white and clear as crystall this is inwardly neverthelesse full of vegetating fire by which the species is multiplied in infinitum for it is a magneticall vertue by which it draweth and sucketh abundantly his life from the aire and sunne beams which is the principal treasure-house of life forasmuch as in it the eternall emanation of life did plant his Tabernacle as in the fourth Book of my Mosaicall Philosophy I have plainly demonstrated I have seen this volatil salt-peter of this vegetable being freed from his elementary bands and being in his unctuous nature in form of a liquor I perceived him so desirous of the beams of life which lurked in the aire and were darted from the sun that in the space of three houres it became from a white crystaline colour unto a bloody ruby whereby I was easily taught the reason of formall multiplication as well in animals as in vegetables for by this reason a grain of Wheat is multiplyed unto a million Again no true Philosopher can be ignorant that the salt-peter of every thing which is but aire by vertue of that mysticall spirit which dwelleth in it doth attract aire as well as the celestiall form unto it being the form cannot be inspired but by the means of his airy vehicle and by this very means also the quantity of the airy substance as well as the formall quality is augmented which maketh as well vegetation as multiplication By the strong magneticall attraction of the celestiall tincture which hovereth in the aire or volatil salt which is of the substance and nature of blood
the center be known and not the circumference being the circumference of all things is nothing else but what it pleaseth the center to make it And for this reason this divine spirit is termed rightly of the wise Philosopher Hermes The center of every thing whose circumference is no where but yet it comprehendeth all circumferences that are We may therefore collect out of the foresaid speech of Solomon that wisdom discovered unto him First all the abstruse mysteries which do concern the making of the world as she did unto Moses Secondly the nature and power of the Elements with the hidden act and miraculous generation of the Meteors framed out of an elementary stuffe and of their wondrous properties Thirdly the reason and manner how the winds are produced with the Astronomicall division of the year the scituation of the starrs in heaven and their Astrologicall natures Fourthly the necessaries belonging unto the art of Physick for he saith that wisdom taught him the nature of all living creatures the conditions of beasts the differences of plants and the faculties of roots c. Fifthly the secrets of all things occult and therefore of the Angels yea and of God himself by consequence and in this is the mystery of Theology comprehended But I wil prove this progression more particularly beginning with Theology Touching Theology which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus or God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sermo or speech quasi sermo de Deo the speech or teaching of God Solomon saith that Spiritus sapientiae transsert se ipsum in animas sanctas amicos Dei prophetas constituit Neminem enim diligit Deus nisi eum qui cum sapientia habitat The spirit of wisdom doth transfer it self into holy mens spirits and maketh them friends of God and prophets For God loveth no man that dwelâ—eth not with wisdom And again Sapientiam suis emittit Deus è sanctis coeâ—is à throno inquam gloriae suae mittit illam homini ut praesens versetur secum in labore ut cognoscat quid gratum sit apud ipsum illa enim novit omnia Gâ—d sendeth wisdom out of his holy heavens from the throne I say of his glory doth he send her unto man that it may be conversant and present with him in his labour that he may know what is acceptable unto him for she understandeth all things And in another place Except God had given wisdom and had sent his holy Spirit from the highest places what man could have known the counsell of God After this manner were the waies of such as lived on the earth corrected and men were taught the things which were pleasing unto God For this reason therefore Wisdom saith Ego illuminabo omnes sperantes in Domino I will illuminate all that trust in the Lord. Ego sum liber vitae testamentum altâ—ssimi agnitio veritatis I am the book of life the testament of the most high and the acknowledgment of the truth And Solomon Sapientiae concupiscentia conducit ad regnum perpetuum The desire of wisdom doth conduct unto the eternall Kingdom And again Sapientia doctrix est disciplinae Dei electrix operum illius Wisdom is the misiress of the discipline of God and she that maketh choice of his works And in another place he saith Per sapientiam habebo immortalitatem I shall obtain immortality by wisdom It would be tedious to reckon up the confirmation of the Theologicall doctrine which is declared and made manifest by this Spirit for verily it was this very Spirit in the fleshly Christ and his Apostles which made their corporall or bodily organs I mean their tongues to speak and their hands and pens to indite all that Theologicall wisdom and doctrine which the new Testment hath registred And it was this Spirit that spake in the old Testament by the mouths of the Patriarks and Prophets the essentiall marrow of Divinity and therefore let us look back upon them as being the literall fountain of Theology under whose typicall or graphicall instruction the hidden spirit doth lurk and may by the mysticall Theology easily be extracted I will proceed unto the next which belongeth unto the Aeviall world In ipso saith the forementioned place of St. Paul condita sunt universa in coelis sive Throni sive Dominationes sive principatus sive potestates In him are all things in heaven made whether they be Thrones Dominations or Principalities or Potestates And again elsewhere In Christo inhabitat omnis plenitudo divinitatis corporaliter qui est caput omnis Principatus Potestatis In Christ doth inhabit all the plenitude of the divinity coâ—porally who is the head of all Principalities and Potestates and in another place Châ—istus constituitur ad dextram Dei in coelestibus supra omnem Principatum Potestatem Virtutem Dominationem c. Christ is placed at the right hand of God in heaven above all Principality Potestates Virtues and Dominations c. By which places and many other authorities out of holy Writ which for brevity sake we omit at this time it is proved that there is no secret mystery comprehended among the Society of Angels either touching their creation essence properties or denominations but will be lively expressed by this superexcellent Spirit which only is able to disclose all in all because he is all in all and that in every thing I descend unto the next Step which is Astronomy Touching the essential nature of Astronomy it seemeth to consist on the Basis or Foundation of this eternal Spirit and therefore the wise son of Syrach said Sapientia in coelis fecit ut oriretur lumen indeficiens Wisdome made a never-failing light to arise in the heavens And it should appear according unto this Kingly Prophet's phrase that this Spirit did put his Tabernacle in the Sun howsoever some men are pleased by the corruption of the Text to interpret that place in another sense and that little to the purpose for the said Spirit speaking in her own person saith Ego sapientia gyrum coeli circuivi sola I wisdome did compass about the heavens alone that is in her sunny-Tabernacle and again David saith God in his wisdome doth number and count the stars and calleth them by their names whose wisdome is innumerable Whereby it is apparent that if in his wisdome or by this Spirit the stars were numbred and had their proper names it followeth that their vertues courses and properties must be best known unto him who hath created ordained and doth maintain them in the estate they are in For David affirmeth that every vertue of heaven doth proceed from the Spirit of the Lord and Esdras Stellae fundatae sunt in Verbo Dei qui novit numerum stellarum The stars have their foundation in the Word of God who knoweth the number of them
thereof with the burning fire of this nature or property making the starry Globe of Mars their residence from whence they poure out their influences unto the Elementary spirits which are of that nature The next emission of divine beams is out of the gate or channell Tipherith over which the Divine Attribute ELOAH hath dominion and these are infused immediatly into the Angelicall order of the Virtues so called because the divine Virtue doth shine forth of it For as Isidorus saith The Angells of this order do receive illumination purgation and perfection from God And this order doth send them down by the Archangell Michael which signifieth Quis tanquam Deus into the next region below the Sphere of Mars and there these golden and vivifying beams do inform and animate such bright intelligences with their like property as do dwell-in and Illuminate the visible Sun in heaven and therefore are termed Solar spirits from whence this mighty Archangell which is called Câ—stos animarum the keeper or preserver of living souls doth order that they be hourly poured out into the Elementary region to vivify and refresh those spirits which are formed out after their own image and nature The seventh effluxion or irradiation is out of the Sephiroticall port of Netzeth over which the Attribute of God JEHOVA ZEBAOTH is Lord and they pass immediatly into the Angelicall order of Principalities And this influence is committed to the Archangell Anaol's custody who conducteth them down into the next Sphere below the Sun where it animates according unto his good property all such Olympick spirits which do inhabit the Globe and Sphere of Venus which are therefore tearmed Venerian Spirits from whence the like vigour and force is sent out unto the Creation of Elementary spirits of the nature of these formal influences which are radically sent down from the divine influence The next flux of divine beams issue from the spout or channell called HOD over which the Attribute Elohim Zebaoth is Preâ—ident and descendeth immediatly down unto the order of Archangells and from thence is conducted downward by the Archangell Raphael into the next Sphere below Venus and there it createth and continually vivifieth those Olympick spirits which possesse and adorn the Orbe or Globe of Mercury and are therefore termed Mercuriall spirits which send down such mutable and changeable influences to animate those Elementary spirits which were created first by this Attribute and therefore do Sympathise with the nature of such beams as are sent down from this Sephiroticall gate The ninth effluxion or irradiation springeth out from the eternall fountain by the bright port Jesod whose Rector or President is the Attribute Sadai and passeth down unto the order of Angels and is committed unto the custody and conveyance of the Archangell Gabriel who directeth it downward unto the lowest aethereal or starry Orbe where it animateth those spirits which inhabit the Globe of the Moon and are thereupon styled Lunary spirits from whence they rain down showers of these influences upon such spirits or demons in the Elementary world as have received their Creation from the influences of this Property in God The last effluxion or flowing and streaming forth of the Divine beams is effected by the channell or gate Malchut whose President is the divine Attribute Adonai and this descendeth immediatly according unto the Cabalists opinion into the order of the blessed Souls from whence they deem them to be conducted directly into the Elementary world By the continuity therefore of thse severall and opposite irradiations or emanations of beams from God unto the Imperiall Angells and from them unto the Olympick spirits and so continuated from these unto the Elementary spirituall shapes or demons we may gather thus much namely first that God doth onely operate essentially all in all in and over all next that according unto the variety of his Volunty he worketh diversly in this world and therefore we must know that his Volunty is manifold in property because that thinge are effected as well in heaven as in earth after a manifold operation wherefore if God operateth all and in all the diversity of his work must proceed from the multiplicity of his Volunty And for this reason Hermes saith Voluntas Dei summa est rerum perfectio quam necessitas sequitur necessitatem verò concom tatur effectus The Volunty of God is the highest perfection of things which necessity doth follow and the effect doth accompany the necessity So that what God doth will must be perfect and consequently the effect must follow of neâ—essity And therefore he concludeth that God accomplisheth at an instant of time both his will and the effect thereof But what he would not have that cannot be and therefore what existeth in rerum natura of what property soever it be it is effected according unto the will or Volunty of one of these Divine Attributes Neque saith he credibâ—le est Deo displic â—urum esse quod placuit cum futurum id placâ—turum mulio ante sciverit Neither is it credible that that should displease God which did please him bâ—ing that he did know long before both the thing that was to come and what should be pleasant unto him And therefore Solomon Could any thing exist which thou wouldâ—st not have to be Thirdly That according unto the variety of his divine Volunty things were created the one either Sympathising spiritually in affection with another or Antipathysing among themselves by reason of beams of a contrary disposition according unto the concordant or opposit nature of the Angelicall irradiation or shining out of the beams of one spirituall creature another which contrariety of conditions did proceed from the varieties of properties which is in the Volunty or will of one and the same radicall and eternall Essence Thus therefore were all creatures in the world as well spirituall as corporall composed and thus were they vivified and animated by beams the one either contrarie unto the other or else by reason of their concordance and likeness of nature rejoycing greatly when they meet together by irradiation of all one influence And we must know and understand that although each creature had his radicall information by these Emanations yet in their generations and multiplications they may vary from the condition of their created or generated Parents by the uniting together of two different irradiations at the hour of their birth So therefore cometh it to pass that a man both in shape and condition may be unlike unto his Parents a horse more fierce or sluggish then his sire a plant or fruit more lax waterish or unwholsome then the stock from whence the seed or sap came and consequently by the application of Angelicall beams of an opposite nature in the birth of a man it may happen that the radiation of a plant or flower or beast or such like thing may for ever Antipathise with this man which did aptly agree and Sympathise