Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	corn_n	hear_v	oil_n	2,009	5	9.5924	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91999	Keiromantia [sic] or, The art of divining by the lines and signatures engraven in the hand of man, by the hand of nature, theorically, practically. Wherein you have the secret concordance, and harmony betwixt it, and astrology, made evident in 19. genitures. Together with a learned philosophicall discourse of the soule of the world, and the vniversall spirit thereof. A matchlesse piece. / Written originally in Latine by Io: Rothmanne, D. in Phisique, and now faithfully Englished, by Geo: Wharton Esq.; Cheiromantia.	Rothmann, Johann.; Wharton, George, Sir, 1617-1681.	1652 (1652)	Wing R2001; Thomason E1237_3; ESTC R210441	69,654	193

invisible Infinite the Truth it selfe the cause of every truth and of all things So the Light of Heaven is the splendour or rather the shaddow of Heaven visible Finite the cause of visible things For the whole Universe receiveth Light and Life from Heaven Moses Aaron Nadab Abihu and 70 of the Elders of Israel saw the God of Israel and under his Feete as it were a worke of Saphire-stone and as the very Heaven when it is cleare c. Exod. 24. 10. Whence we shall not speake Absurdly if we say that GOD shineth upon us by his Light from Heaven and the Sun as a Candle shineth through Glasse and Windowes made thereof otherwise we can hardly explaine this matter because of his Inscrutable Majesty That therefore the Celestiall Bodies are Animate is hence rightly concluded For it were absurd to deny a Life and Soule to be in Heaven and the Starres the which Inspire both Life and Soule even in the vilest of these Inferiour Bodies They give Life unto Plants which grow without naturall Seede as we see in the Mountaines and Places untill'd so likewise to the Earth For if a Lumpe be taken out of the Bowells thereof and for some time exposed to the Rayes of the Sun it yieldeth Grasse or some Herbes oftentimes the twiggs of Little Trees The Starres also bestow Life upon Animalls not generated by Copulation nor can we be so stupid as to imagine that Plants Trees c. are of a nobler Condition then the Celestiall Bodies This manifest perpetuall operation cannot come but from a Pure and Cleansed Body These things I suppose are sufficient to prove the World hath a Soule placed in Heaven as in the most noble Part thereof But perhaps you desire it may be further Proved that these Celestiall Soules are Rationall and participate of the Divine Mind The Matter is not obscure For if the World as Plato saith be the Best effect that could be of goodnesse it selfe That is of GOD for wee Germans so expresse it because Got sound nothing else with us then Gut if we rightly enquire the Reason of the Idiom it must certainly participate not onely of Life Sense and Reason but also of Intelligence The Soule is the Perfection of the Body And that Body most Perfect which hath the Perfectest Soule Wherefore if the Celestiall Bodies be most Perfect they must of necessity enjoy the most Perfect Soules The Heavens therefore doe Participate of the Intellect and Minde which very thing the Platoniques plainly approve by Musicall Concords For seeing that Musicall Concord is as it were Living Rationall and Efficacious what Resemblance hath it unto Life it selfe how Pleasing is it to the Mind and even Ravisheth the whole Man And which is more the Mind and all things else are made by the Soules by her they are preserved by her they are Moved And therefore Plato did not amisse when he Described the Soule to be shee that made Preserved and Moved all Naturall things especially by Musicall Numbers and Proportion constituted I say by numbers not Mathematicall as some Calumniate but by Ideall and Metaphysicall Proportions of Numbers This Harmony consisteth altogether in Motion because that by an Aerall Nature posited in Motion it moveth the Body by a Purifyed Aire it stirres up the Aereall Spirit the Chaine of Soule and Body By affect it at once disposeth the Sense and Affection By signification it operates upon the Mind Lastly through this Motion of the subtile Aire it penetrates vehemently It floweth sweetly through the Contemplation and by its conforme Quality powreth out it selfe with a wonderfull Pleasure By its Nature aswell spirituall as Materiall it at once Ravisheth and Claimeth all that is Man Wherefore let us seriously consider how the Sounds of most sweet Musique elevate and as it were double and treble our Minds And in like sort judge the Melody of the Celestiall Bodies who now by a slower but anon by a swifter Motion produce a tone that is Grave or Acute whereunto agree in these sublunaries Gravity and Levity Cold and Heat Moisture and Drynesse of Elements so likewise Matter and Forme in the Generation of things Meeknesse and Magnanimity Temperance and Fortitude in Humane Affaires Seeing therefore that Motion is every where Free in its own Nature it might easily prevaricate and wander unlesse it were Ruled by the Intellect and Minde the which wee cannot further enquire of in this Place according to the Exigence of the matter Besides it is absurd for us to have Reasons of our own workes for the Celestiall Soules and so the Soule of the Universe have no Reasons of theirs of whose spirit even wee our selves are generated and live continually If the Lesser World enjoy an Intelligent Soule such also enjoyes the greater But wee will cease to prosecute this any further concluding that the World is a Systeme of Celestiall and Terrestriall Bodies constant in Order Number and Measure but Living Animate Intellectuall Whence wee safely gather that the Soule of the World is a certaine singular Life filling all things vivifying all things producing and connecting all things that it may accomplish and preserve one Fabrique of the whole-World and be as a Monochord sounding out by the threefold kinds of Creatures Intellectuall Celestiall and Corruptible at one Blast one onely Life The Mystery of Unity is but known of a few Now can wee here passe by the Authority both of the Holy Scriptures and also of the most approved Philosophers Deut. 4. 19. Thou shalt not worship the Sun Moone and Starres which God hath Distributed to all Nations under Heaven Deut. 28. 12. God shall open unto thee his good Treasure the Heaven c. Deut. 33. 13. Concerning Joseph Thy blessing shall be of the Pretious things of the Sun and of the Pretious things of the Moone But above all let us consider those things which are in Levit. 26. 19. I will make saith God your Heaven as Iron and your Earth as Brasse The same is repeated Deut. 28. 23. and also in Osea 2. 21. And I will hear the Heavens and they shall heare the Earth and the Earth shall heare the Corne and the Wine and the Oyle and they shall heare Israel Therefore we hereby see that God doth set the Root of Worldly Benedictions in Heaven as it were in the Soule of the Universe so that the Beginning of Blessings is from Heaven as the Beginning of Motion from our Soule which are of themselves perspicuous enough To this also belongs that in Job 38. 33. Knowest thou the course of Heaven or canst thou dispose the Rule thereof in the Earth The Rule of Heaven proceeds through terrestriall and all inferiour things as the Rule of an Emperour or King throughout his Empire and Kingdome as therefore a King is the Soule of his Kingdome so the Heaven and the Starres are the Soule of the World Likewise that of Job 26. 13. His spirit hath Garnished the Heavens Psal. 33. 16. By the Word of the

Number and Measure but Living Animate Intellectuall The former Part of the Definition is cleare from the Holy Scriptures The latter is Proved of Plato and that by manifest Reasons Where we say A Living Systeme we intend a certaine Naturall Life diffused through the Bodies of the world extended and Movably Acting together with the Body of the World Where we call it An Animate Systeme we meane the substance of the Soule of the World whose Essence indeed is both Indivisible and Immutable like the Intellect yet it may in some sort be tearmed Divisible and Moveable because it is the Proper Fountaine of some Powers that are declining to Divisible and Moveable Vertue also and Action is partly Individuall and Immoveable so far forth as it agrees with Divine things steadfastly worketh and Partly Divisible in some Respects both because it is Manifold and also for that it Declineth to a Manifold and Divisible Body And Moveable because it worketh Temporally Where we tearme it Intellectuall we meane the Angelicall Intellects which are properly Perfect and Indivisible according to Place in their Government of the Spheres and Immutable in respect of time the Naturall Life and Forme Corporeall being Opposite thereunto Divisible and Mutable That even these Angelicall Intellects be in the Body of the World necessity requires it because the Body of the World is through Life made fit for the Intellect Therefore looke how it is in regard of Life and the like it is in respect of the Intellect And as it hath not onely a Naturall lying hid in the Matter of the World but an Animall also that is A Soule existing in it selfe So hath it not only an Intellectuall Quality infused the Soule but also an Intellectuall Substance therein remaining For certaine Qualities are every where reduced to certaine Substances As a Vitall Quality to a Vitall Substance so also an Intellectuall Quality to an Intellectuall Substance But as touching these things we shall explaine our selfe more at large The whole Body of the World is a certaine Body composed of all the Foure Elements the Members or Parts whereof are the Bodies of all Living Creatures For the small Body of every Animall is a Part of the Worlds Body Neither is it composed of the whole Element of Fire Aire Water or Earth but of some Parts of these Elements By how much therefore the Whole is more Perfect then a Part thereof by so much is the Body of the World more Perfect then the Body of any one Living Creature Hence were it absurd to thinke that an Imperfect Body should have a Soule But that it neither hath a Soule nor can live Perfect None will be so mad as to say the Part Liveth and not the Whole Therefore the whole Body of the World Liveth whilst the Bodies of the Animals therein Live which are the Parts thereof And now seeing there must needs be One Soule of the whole World we will in the next place enquire in what Part thereof this Soule may Reside whence she Distributes her Spirit through all things and preserves the same so Distributed Shee fixeth not her Seate and Pavilions in Bodies subject to variety of Change and Manifold Corruption as are the Elements and Elementary Bodies wherefore seeing that in Heaven there is no Corruption of Bodies there certainly is her Place of Residence And although those Elements also may be in Heaven but most Purely or Spiritually yet is it manifest that the Element of Fire hath therein Dominion Even as here in this Inferiour Part of the World where the Soveraignty of the Elements remaines in the Power of Fire And this we are sensible of in our owne Bodies But much more if we doe but consider how the Fire by no meanes Putrefieth nor is any way Corrupted notwithstanding it often Corrupteth other Bodies where it gets Preheminency Moreover Nature affords it Earth Water and Aire as a certaine Subject Matter whereon to Exercise its Power The Aire it selfe as also the Earth with the Water surrounding it whence we are Nourish'd and draw our Breath is indeed so Affected of the Fire about it that sometimes Heate doth therein predominate otherwhiles it is so Extenuated that for want of Heate it leaves its owne Quality and is forsaken of Cold In like manner we see such Impressions conveyed from the Fire above us upon the Earth and Water that sometimes the Nature and Quality thereof is capable of some Excesse otherwhiles of Defect the Celestiall Fire it selfe remaining Entire Wherefore seeing the Soule of the World hath its Residence in Heaven of Necessity it must live in a Fiery Substance For Heaven is a Fiery Essence but withall most Temperate Pure Lucid and Incorruptible Nor shall they Trouble us who deny the Fiery Heaven in regard the Motion of the Heavens is Circular the Fires Motion Perpendicular For because our Fire is Peregrine and Impure therefore it tends directly upwards and by a kind of Veneration Covets the Place of the Proper and Naturall Fire yet is it not to be supposed such a Fiery Hot Heaven as that 't is burning or Heating By how much lesse Fire is mingled with strange Matter by so much the lesse it Burneth The which is seen in the Flaming of the Purer sort of Oyle but especially of Oyle Artificiously Extracted from Gold the which True Alchemists doe Witnesse and as these M●r●all Eyes of mine have sometimes Tryed Therefore seeing there is not any matter in Heaven estranged from the Celestiall no Adustion no Heate is made there We see no Adustion in Comets running through the Celestiall Spheres but onely some Illustration for that doubtlesse the matter thereof much participateth of the Nature of the Celestiall Bodies But TYCHO BRAHE A Dane A Noble-Man An Astronomer and a most incomparable Philosopher of this Age shall anon more plainly unfold to us this matter farre different from the Madded Nursery of Peripatetiques and that not without the Infallible Curiosity both of Observations and Demonstrations Now because some Matter Opposed is Heated and Burnt by the Rayes of the Sun contracted by a Glasse that is a suddaine generation of Heat and Fire increasing by the Flagration of the Collected Rayes in the Glasse and applyed to Fit Matter which are of another Disputation Some will have the Matter of Heaven to be Aereall But for that Light is a Propertie of Fire enlightning even the Aire it selfe in my Judgment wee doe better in supposing it to consist of a Fiery Matter Besides Heaven is next to the Divine Seate and God himselfe yet not so as that God is not every where God is called The Father of Light with whom there is no Change by whom the Light may be Extinguished or Diminished neither an overshadowing of Change whereby sometimes he either is turn'd into Night or suffereth an Eclipse GOD is Light in which there is no Darkenesse that is Forme wherein there is nothing Informe Beauty in which there is nothing of Deformity As therefore GOD is Light