and consequently there would be neither variety of action neither any contraction or dilatation of systole and diastole in things and therefore no action or passion in the soul for without a passive nature there can be no action and also without an active nature there can be no passion Now matter which proceedeth from water is the subject of all passion as here mother Chaos was the female or passive unto the action of Demogorgon or God Also act or form which proceedeth from light is the subject of all action as its father Eternity or the bright emanation of the spirit of wisdom from the fountain of light was the male or agent From hence therefore it is an easie thing to gather first what the soul of the world is and therefore of what parts it doth consist for we must consider that as every creature hath his interior and exterior so also we must exquisitely search after an internall and an externall in the soul being it is a creature and again that it is a creature it is most certain because it is not Identity but Alterity for if it were Identity it would be the divine unity or essence and consequently it would not be created Now that it is Alteritas it is plain because it is compounded of two after the consistence of Angells forasmuch as his internall is a vivifying flame issuing or proceeding from the eternall emanation of life and his externall is an aeviall spirit which is created inacted and animated by this eternall emanation from God And forasmuch as the nature of that most essentiall and never-dying fire is said to be all and in every part of the world and therefore Scriptures say Christus adimplet omnia Christ filleth all things Christus est omnia in omnibus Christ is all and in all Dei Spiritus est in coelo in inferno in extremis maris in nocte in tenebris c. The Spirit of God is in heaven in hell in the extreamest parts of the seas in the night and in darkness Sapientiam effudit Deus super omnia opera sua God hath powred out the spirit of wisdom upon all his works Spiritus Dei incorruptibilis inest omni rei The incorruptible Spirit of God is in every â—hing Coelum est ei sedes terra autem scabellum pedum ejus The heaven is his seat and the earth is his footstool Spiritus sapientiae implet orbem The spirit of wisdom filleth all the world c. Forasmuch I say as it is in every particle of this humid spirit the which by his presence is now full of dignity that before was vile and deformed it is certain that it maketh this catholick spirit to live And therefore this angelicall spirit thus composed of alterity or of two is called Anima mundi because it is that catholick or generall spirit divinely animated from the beginning which doth vivifie afterwards each particular creature of the world proceeding from the generality to the speciality and from the speciality unto the individuality So that the mighty question so often revolved by the Peripatetick Philosophers and so slenderly by them resolved may hereby be fully determined and enucleated if it please the wise and impartiall Reader rightly to consider things as indeed they do stand for by this it is easie to express and distinguish mentem divinam or the divine emanation from anima or the soul and again the anima from spiritus or the spirit being that it is evident that the mentall radication is the eternall and formall emanation which is given or sent out by the Creator in her positive property to create the world and consequently the earthly body and heavenly spirit thereof of nothing or non-actuall existence The spirit is that inward created spirit of the world or subtle substance of the waters or humid nature simply considered in its self which is animated and illuminated by that Archetypicall emanation and the soul or anima is that union which is made between this humid created spirit and the increated formall emanation which doth inform or create So that by this we may discern first what the forma informans or natura naturans is then what the forma informata or the natura naturata is The forma formans or natura naturans is God or the divine emanation which created all things the forma informata or natura naturata is the created light or the spirit informed or illuminated by the presence of the bright increased Spirit and the increated Spirit clothed with or enduing that created spirit is said to be vestitus or amictus lumine quasi vestimento cloathed with light that is with an illuminated spirit as with a garment We shall find also in Exodus that in the same Chapter the spirituall creature in which the divine Spirit acteth and resideth is tearmed an Angell in regard of his externall spirit in composition but again in the same Chapter it is tearmed JEHOVA in regard of the eternall form that acteth in it Also the Angell is said to go before the Israelites in a pillar of clowd by day and a pillar of fire by night And again it is said in the same history that JEHOVA went before them in the said order And the wise man said Fuit sapientia iis tegumentum interdiu lux stellaris noctu Wisdom was a cover to them in the day time and a starry-light in the night And the reason of all this is expressed elsewhere thus Noli exacerbare eum quia non feret defectionem vestram quoniam nomen meum est in eo Do not anger this my angel for he will not endure your defections because my name is in him c. Where by his name he signifieth his word which is God as if he had said I do essentially animate him and I am within him c. That the soul of the world or Mens divina in mundo simply taken is the divine mentall emanation absolutely in it self being distinguished from the created spirit this Text in Scriptures doth warrant Animam Spiritum dividit discernit sermo Dei vivus The Word of God doth devide the soul and the spirit c. Where by the word is ment the mentall beam by the Spirit the humid nature that existeth by the presence of the mentall beam which God by his Word can withdraw unto himself or emit according unto his will and pleasure Whereupon David said Deo recipiente Spiritum suum à creatuâ—is eâ—spi aâ—t â—miâ— erte spiritum recreantur bono God receiving or withdrawing his Spirit from 〈…〉 they exspire but sending out his Spirit they are recreated with life and goodness Aâ—d â—ow I will prove all this out of such definitions or descriptions which as well the Faâ—heâ—s of the Church as the Philosophers both Christian and Gentile have made upon the soul in generall both as it hath a relation unto a body and also as it is
the root and originall foundation or point from the which all Antipathy and Sympathy do spring namely the first from the privative property or its Nolunty the second from its positive or Volunty I told you next that from this one root or Unity in essence a two-sold branch or member did spring forth expressing typically and explicitly the effects and conditions of these two contrary properties or dispositions which were contained complicitely in the Ideall root namely darkness which is the privative fruit of his Nolunty and light the true character or badge of his Volunty And then I proved unto you that these two were the beginnings of all things Lo here the two Principles of Antipathy and Sympathy extracted out of one root Thirdly I demonstrated unto you that by the separation of the pure from the impure from the dark Chaos which act was effected by the spagerick vertue of the bright emanation or word of the eternall Unity the humid or watry nature of the world was created that is to say essentially informed by the lively presence of the said all-informing Spirit so that through that union of two contrary natures in one namely the informing essence or naturating nature and the informed substance or the nature naturated the spirit of the world was animated and afterwards by the wisest Philosophers termed the Anima mundi which is that angelicall composition of two called therefore by the Sages Alteritas as God in his simple nature is called Identitas Now the passive portion of which alterity was made is said to be the humid created nature oâ— naturated matter of the world whose active essence is the ever-living emanation from eternity which as the Apostle teacheth us doth vivifie all things and filleth all things and is all in all The union of these two maketh the catholick soul of the world called in respect of the simple creating and vivifying emanation Mens in regard onely of the spirit informed Spiritus and as these two are united in one Anima Lo here the third degree of the sympatheticall and antipatheticall progression from the simple root of eternity namely the created matter or spirit in the soul of the world being the child or off-spring of darknesse or the dark Chaos which is therefore naturally prone unto the negative or privative effects of darknesse and consequently apt in its own condition to receive any discordant and antipatheticall impression which the angelicall spirits of darknesse shall imprint upon it For as the sacred light which animates the humid spirit of the world and consequently the whole masse of the waters whereof the heaven and the earth was made as St. Peter doth justifie is the most movable agill and active of all things so on the contrary party the matter that is informed and therefore the created body and spirit is most degenerate from it in that it is no way enclined of its own nature unto motion or life For the Philosophers words are Materia est per se ad motum inefficax ab ipsa anima seu luce degenerans Wherefore of its selfe it endueth its mother Chaos or Hyles her condition and is enclined to rest immobility darknesse cold spissitude and congelation For this cause therefore it suffereth the impressions and characters of both oppositions to wit sometimes it enclineth unto darknesse and then it groweth spisse opak cold immobil thick and ponderous and tendeth in that his property downwards to the cold center or the seat of darknesse which is its mother and then it is in rebellion and opposition with light motion and heat and so it is antipatheticall unto the actions of light and life as we see the airy spirit of the world which is clear light diaphan thin movable and soaring upward by the operating power of the descending light becommeth by the Northern cold congealed opak spisse and immobil or fixed into snow hail ice frost and such like So that by this antipatheticall accession of the cold characters of the dark abysse it is discordant from the loving union and symphoniacall accesse which it had unto the region of light Contrariwise the bright form of the soul which is the essence of that eternall emanation doth give the matter or spirit of the soul's life action motion hear tenuity and diaphanity and that more or lesse according as it hath power and dominion over it And we must note that the more the spirit approacheth unto the nature of light the firmer are the bonds of its sympatheticall accords For as sympathy doth consist of things of a like nature so the nearer the spirit approacheth unto form the greater is the sympathy and accord the surer the tie and the more virtuous the effect for the more that the created spirit is illuminated the lesse it remembers that naturall inclination and love that it had unto its dark originall insomuch that by such an extream purified exaltation it becommeth as it were deified And therefore Plato's opinion is that if the middle spirit which is between the mentall beam and the dark bodily substance doth more adhere unto the divine or mentall beam than the dark body then it will become a good Demon or Angel but if it respect the body more than the divine beam it will descend unto the nature of a Cacodemon or spirit of darknesse Also by Scripture we are taught that by adhering unto this divine light namely unto Christ we shall be transformed into the same image to wit if we forsake this dark world and the lusts of the obscure body or flesh But to return unto the soul of the great world If the airy spirit be given over unto the power of darknesse it becommeth bodily and turnes into the same image namely frost snow hail c. but if the hot effect or the formall act of light prevail a degree over the stupid cold of darknesse it leaveth his opake quality and becommeth diaphan and returneth from an earthly fixt and obscure nature unto a clear transparent and fluxible substance and by another degree of the divine act it is made more subtle more dilated more invisible and pure and it is called Aire by a third it is purified unto fire by a fourth unto aether when it loseth all the appetite of mutation and forgetteth the privative stock from whence it came by a fifth it becommeth angelicall or emperiall and so it is exalted more and more in dignity according as it is more and more obedient unto the actions of the eternall and catholick influence of form which shineth forth from the fountain of infinity For we must understand that the whole inclination of the eternall emanation is to reduce this child of darknesse unto eternall light unity and life as contrariwise the endeavours of the potentiall darknesse which is the stamp of Gods Nolunty or privative nature are clean contrary So that all the end of the creating light 's action is to unite all by the symphoniacall band of love and
a receptacle for the Angelicall Spirits and blessed Souls as it hath its position betwixt both the extream worlds namely that of Eternity and the other of Temporality for it hath an immediate relation or commerce with them both For first it receiveth its immediate light life or formall existence from Eternity and then it poureth it out or communicateth it with the temporall or inferiour mansion to create and vivify it with the creatures thereof insomuch that as the formall act of the temporall world is Angelicall so the vivifying soul or spirit of the aeviall is divine or eternall Wherefore it followeth that the nature and property of Angells is neither to be excluded from the Subject of Theology forasmuch as they participate with the Divine Light or bright presence of Eternity neither can they be exempted from the body of Philosophy being that the Angelicall light is the soul and life of the Temporal nature and consequently the true Philosopher must acknowledg his essentiall science or Philosophicall grounds to proceed radically from the Eternall God by his aeviall or Angelicall Spirits into his temporall creatures I mean the Stars Winds Elements Meteors and perfect mixed bodies and therefore in respect that the Philosophicall Subject is animated by Angelicall influences it must needs pierce with a mentall regard into the eternall Light which doth centrally vivifie both the aeviall and temporall creatures beyond the which there is nothing to be found or imagined This therefore is the perfect tri-partite measure of that Ladder which Jacob dreamed of when he laid his head upon the stone which in its longitude latitude and profundity contained the images or characters of these three worlds and for that reason it was termed by the Patriarch himself Domus Dei The tabernacle of God Whereupon as that stone had his externall and internall so in his divine dream he observed Angells to ascend by it namely from earth which is the Creator's soot-stool unto the Eternall world where his Throne is by the aeviall mansion and also to descend again by the same degrees Thus may the sacred Philosopher with the Prophet not onely perceive by a more externall spirituall vision Rotam in Rota or the aeviall essence in the temporall beeing but also by a most internall or mentall aspect he may contemplate Rotam in medio Rotarum to wit a centrall mover and Eternall Spirit in the aeviall by the which the temporall or corporeall creature is immediatly vivified and agitated whereby we may boldly infer with the Scriptures that God is essentially one and all And therefore I may lawfully conclude with these axioms of the divine Theo-Philosophists which appertain as well unto the formal act in the Creature which is the true life of Philosophy as the essentiall virtue of Divinity that God operateth all in all He vivifieth all things He filleth all things His incorruptible Spirit is in all things By the Word all things were made In the Word was life and that life was the light of men He giveth life and inspiration and all things In him we live move and have our beeing He is the Father of all who is above all and through all and in all of us From him by him and in him are all things He sent his Spirit and created all things He giveth breath unto the people and spirit unto the creatures that tread on the earth O Lord how manifold are thy works in Wisdom thou hast made them all the earth is full of thy riches c. If thou hidest thy face the creatures are troubled if thou takest a way their breath they die if thou sendest forth thy Spirit they are re-created or revived By him were all things created which are in heaven and which are in earth things visible and invisible whether they be Thrones or Dominations or Principalities or Powers all things were created by him and for him and he is before all things and in him all things consist Note here how the Apostle doth livelily set forth in these words the foresaid three worlds Again Christ is all and in all things He sustaineth all things by the word of his Virtue In him are all the treasures of Wisom hid God by his Wisdom giveth or proportioneth a weight unto the aire and hangeth the waters or clouds in measure and maketh a decree for the rain and ordereth a way for the lightnings of the Thunders He speaketh in Thunder and answereth Job out of a Whirl-wind He by his Word giveth Snow like wool and scattereth the hoary Frost like ashes he casteth forth his Ice like morsels who can resist against his cold He sendeth out his Word and melteth them so soon as he sendeth forth his breath the waters do flow again By his breath the Frost is engendered and the breadth of the waters is made narrow I could produce an infinity of other places out of Scriptures to manifest the universall acts and virtuous operations which are effected in the Elementary creatures by that most essentiall and eternall Wisdom which is the main ground and true Corner-stone whereon the purest Mosaicall Philosophy doth rely but I esteem it needless being that they are copiously expressed already by me in this my Philosophicall Discourse and therefore I imagine that these which are already produced will be sufficient to content and satisfy all such as are unpartially judicious unto whose better wisdom and favourable constructions I recommend these mine indeavours and finally both them and my self unto God's blessed protection Your Friend Robert Fludd MOSAICALL PHILOSOPHY The First Book Section 1. The Argument of the First Book THis first Book sheweth that whereas the minds of worldly men are at this very day erected and soared up even unto the highest pitch of infidelity insomuch as they require and demand after signes and ocular demonstrations as the Jewes did For it is said The Greeks hunt after wisdom the Jewes demand for signes c. or else they will in no case be drawn to believe our Author did esteem it the greatest means of conquest in this Herculean-combat which is to be effected betwixt the two deadly enemies and strong champions Truth and Falshood that is to say the wisdom of God and that of the World if he could find out some vulgar and well known Experiment or practicall Insâ—rument which might serve our celestiall Champion Truth instead of an Herculean-Club to tame and exanimate that foul monster Infidelity who standeth so stifly in the maintenance and defence of his Lord and Master I mean the Prince of darknesse and errour his privileges being that such persons as will not be conducted and directed unto the center of Veritie by reall practise and ocular demonstration may rightly be adjudged more irregular and extravagant from the square and polished rules of reason than the brute beast who warned by experience which in that respect may rightly be esteemed for the mistresse of fools doth make his
is proved true For when the the wood and Coal is consumed we shall find that their terrestriall Corpulency or bodily masse is almost resolved by fire and heat into watry smoke and fumish ayre But the Philosophicall axiom is that every thing is resolved into his first matter or principle therefore it is apparent that both the water and aery smoke which make up the Earthly bulk of a great Oake or mountaine of pit-Coal was first of the invisible Ayre Again if these were not so the brimstone Stones and dust which authority of the Bible and common experience teacheth to descend from heaven being that they fall in one place or another daily would increase the Earth more and more But leaving these speculative proofs I will descend unto such ocular demonstrations as I have learned out of mine Experimentall glasse The Demonstration We find that from the lower region of the Calender or Weather-glasse unto the summity or top of the head there is nothing but a portion of the common invisible element namely the Aire within it But we shall find even in this little modell of aire strange mutations or alterations effected by vertue of the four winds which blow in the open element for when the hot Easterly wind doth blow it dilateth and extendeth it self all along the neck of the Glasse and beateth down the water unto the lowest degree by reason of its extension so that it approacheth unto the nature of fire for fire is said to be nothing else but aire extreamly dilated though indeed it is the abundant presence of the bright form which dilateth it so but if the South-wind bloweth then it will not be so extreamly dilated but it will endue the mean nature of aire and therefore it will draw up the water by certain degrees But if it happen that the westerly wind have the sole domininion in the sublunary element then will the aire in the Glasse grow thicker and for that reason it draweth or attracteth the water higher For cold hath a great power in the said air whose nature is to condense and thicken Lastly if the cold northern winds do govern or dispose of this universall sublunary element then will the included aire be contracted or coarcted into a very strait room which is argued in this namely because the colder the winde is the higher will the water be elevated in the Glasse and therefore it is made manifest that by how much the more the aire is contracted by so much the more it is thickened and consequently it must be made ponderous considering the proportion of place in which it is for all the aire which weighed thus much in half a yard of Place doth weigh at the least even so much in 2 inches of Space after Contraction Thus you see that in verity there is radically but one catholick sublunary Element though by the angelicall spirit that bloweth from the four corners of the heavens it is four-foldly informed and altered which made the Antients to imagine in their phantasies four distinct elements of an equall birth and beeing from all beginnings But you see apparently by this that is said that this position of the Peripateticks and other sects is false though that it hath gotten an universall name and dominion in this world among men as well of learning as of the ignorant who ground their sayings on the doctrine of the learned of this world who are corrupted and seduced from the truth by the Ethnick discipline I will now expresse unto you in the last place of this book how all generation and corruption in this world is made and that the lowest profundity or terminus ad quem the motion of corruption tendeth is but unto the simple element of nature and then beginneth a new generation from that principle being four-foldly altered according unto the nature of the four winds and therefore when the dead carcasses should live again the Prophet said Come from the four winds O Spirit and blow on these dead bones that is inform and vivifie their Spirit with thy breath for bones were made after a hard Northern and fixt manner the humours after their proportion the Westerly and Southerly property namely flegm and blood and lastly the Spirit of life came from that all-vivifying fire which Hermes calleth Splendorem Sanctum The holy Splendor To conclude I will demonstrate the mystery of the worlds Creation by way of an Arithmeticall progression after this manner Here we have the progression in the worlds Creation where 1. signifieth the Unity which was before all things which whilst it was in it self and did not shine forth conteined its inacting property within its potential Nolunty or Darkness and therefore was esteemed as nothing in regard of mans weak capacity although that in it self it is all in all Then the rank 2. sheweth the actuall emanation of the in-created Light out of the potentiall Unity at the presence whereof the humid nature did appeare out of the dark abysse 1. 0. in the shape of waters so that the light and waters as active and passive are ranked next after Unity thus 0. Light 0. Water 2. then by the fiery Spirit of eternall love and union those two opposit natures are joyned together into the nature of heaven by a spirituall union or composition the which is termed by the Platonicks the soul of the world which the Philosophers have styled by the name of Quinta essentia the quintessence For we must understand that as the 4. Elements were made after the Heavens so also are the Heavens said to animate the Elements no otherwise then the soul doth the body So that this degree of Progression in the Creation standeth thus 0. Light 0. Aire 0. Water 3. The last scale in the Progression of the worlds Creation is thus 0. Fire 0. Aire 0. Water 0. Earth which importeth the four-fold alteration of the catholick Element by the four Winds which was and is effected by the Word the third day of the Creation and this was nothing else but the generall sublunary or lower waters This therefore was the estate of the world in the Creation and in this very state doth continue hitherto and will do till it be refined by the fiery Tryall All this the wise Hermes hath according unto the Tenor of Moses described unto us exactly in these words Erat umbra infinita in abysso aqua insuper spiritus tenuis intellectualis per divinam potentiam in chaos inerant floruit autem splendor sanctus qui sub arena humidanatur a elementa deduxit cumque indistincta fuissent levia postmodum in excelsam regionem provolarunt gravia sub arena humida resederunt distinctis libratisque rebus quae igneo Spiritu vehebantur emicuit coelum septem in circulos c. An infinite shadow or darkness was in the abysse moreover water and a subtil intellectuall spirit was by the divine puissance in the Chaos And a holy brightness or splendor did
time when these secrets shall be discovered which will come to pass when the seventh Seal shall be opened for then that high mystery which is the finall cause why and for what end Gods Providence will by these two opposits reveal it self and clean extinguish all enmity out of the world shall be discovered As touching nevertheless the end of this dissonancy the Apostle saith that it will be when the Son hath delivered the Kingdom unto God the Father and when he hath evacuated every Principality and Potentate and Virtue he must raign untill he hath made his enemies his foot-stool and the last enemy that shall be destroyed is Death So that as two contrarieties or discords proceeded from one Unity or unison namely Light and Darkness from one Divine Essence So also these two dissonant branches or confusion of Unities will at the last be reduced or return again into one harmonious Unity in which there will be found no dissonancy namely when these words of the Revelation are accomplished Ecce omnia nova facio vetera enim transurunt Behold I make all things new for the old heaven and earth have passed away But leaving this allaterall discourse we will proceed directly in our Sympatheticall and Antipatheticall Argument or inquiâ—ition into the which that we may penetrate with the greater celerity and facility and dive the deeper into the research of their actions it will be fit that we should describe in the first place the manner how the world doth live by the participation of these two namely of the Light and Darkness and that I will expresse unto you in few words what the Ancient Philosophers have determined about the soul of the world and lastly I will shew that their Opinions do not erre or vary much from the Testimony of the sacred Bible CHAP. IV. Wherein it is evidently proved as well by the ancienâ— Ethnick Philosophers as by the authority of Holy Scriptures that there is a soul of the world Herein also is expressed what this catholick Soul is and whereof it is composed or made I Purpose in the first rank of my discourse touching the soul of the world to expresse what the opinions as well of the ancient Cabalists and mysticall Rabbi's as Ethnick Philosophers are concerning this Subject so much condemned by some self-conceited and little skillfull persons in so profound a mystery and so highly prised and esteemed by others who have with the Lyncean eye-sight of their understanding dived and penetrated into the secret bowells of Nature with due reverence contemplated her Centrall and eternall Agent And afterwards my meaning is to set down the concordance which is observed betwixt them and Holy-Writ The Cabalist's tenent is that the great Angell whom they term Mitattron which by interpretation is Donum Dei the gift of God is that very same catholick Spirit which doth animate the whole world and thereupon Rabbi Moses doth averre it to be Intellectus a ens or the generall intellectuall agent from which all particular forms do flow And they say that from this universall angelicall Spirit all singular vertues as well animall as vitall and naturall do proceed which also they call Angells whereof there are an infinite number in respect of our capacity And the Philosopher Democritus Orpheus with divers of the Pythagoreans do not much differ from this opinion of these Rabbi's but in variety of name onely for they imagine that all things are full of gods and therefore they offered divine Honours Praiers and Sacrifices unto them in the creatures and did worship each of them with a divers fashion of ceremony But they had evermore that regard unto JEHOVA the eternall Unity and Father of all things that they referred all these gods unto one Jupiter This point nevertheless being ill understood by the ignorant was an especiall cause of Idolatry being that hereupon the simple fell unto the worshipping of the creature in stead of the Divinity which was in the creature And for this reason Solomon Vani sunt homines omnes naturà in quibus est ignorantia Dei qui ex iis quae spectantur bonis eum qui est intellig ere non potuerunt neque ex operibus consideratis ipsum opificem agnoverunt All men are naturally vain in whom is the want of the knowledg of God and cannot conceive him that truly is by such good creatures as they sensibly do discern nor yet have scanned and discovered the Workman by the consideration of his works In like manner the Platonists did call the generall vertue which did engender and preserve all things the Animam mundi or the soul of the world And to this their opinions the Arabick Astrologians do seem to adhere forasmuch as they did maintain that every particular thing in the world hath his distinct and peculiar soul from this vivifying Spirit To this opinion also Mercurius Trismegistus Theophrastus Avicenna Algazel and as well all the Stoicks and Peripateticks do seem wholly to consent or agree Again Zoroaster and Heraclitus the Ephesian conclude that the soul of the world is that catholick invisible fire of which and by the action whereof all things are generated and brought forth from puissance unto act Virgil that excellent Latine Poet calleth it that mentall Spirit which is infused through every joint and member of the world whereby the whole Mass of it namely the heaven and the earth or spirit and body are after an abstruse manner agitated and moved His words are these Spiritus intus alit totamque infusa per arâ—us Mens agitat molem c. A Spirit saith he doth nourish within and being infused over all the joints or members of the world it doth move the whole substance of the same Marcus Manâ—ius as also Boetius and Augurel being later Poets are of Virgil's opinion For Manlius saith Hoc opus immensi constructum corpore mundi Vis animae divina regit The divine power of the â—oul doth govern this work which is erected in the body of the vast world And Boetius Tu triplicis mediam naturae cuncta moventem Connectis animam Thou dost frame or tye together a mean soul of a triple nature which movâ—th all things And Augurel saith Nonnulli quicquid diffunditur undique coeli Aëraque terras lati marmoris aequor Intus agi referunt animà quà vivere mundi Cuncta putant ipsumque hà e mundum ducere vitam Ast animae quoniam nil non est corporis expers Mundus at mundi partes quoque corpore constant Spiritus hic intermedius fit quem neque corpus Aut animum dicunt sed eum qui solus utroque Participans in idem simul haec exâ—rema redâ—cat Some say that whatsoever filleth the Heaven the Aire the Earth and wide Seas is stirred up by a soul through the vertue whereof all things in the world do live and also that the world it self doth exist by it But because
there is not any bodily substance that is viod of a soul and that the world and every part thereof doth consist of a body therefore there is an intermediate spirit betwixt this soul and body which they neither call a soul or a body but a mean substance participating of them both to reduce both extreams together into one The wiser sort of Alchymists do make the Soul a certain infinite nature or power in all things which doth procreate like things of their like for this nature doth engender all things yea and multiplieth and nourisheth or sustaineth them and they also style it the Ligament or bond of the elements since by it they are fastned together with the Symphoniacal accords of peaceable harmony although of themselves that is in regard of their matter they are dissonant Also it is termed the true virtue that mingleth and proportionateth every thing in this sublunary world allotting unto each specifick creature a convenient and well agreeing form that thereby one thing might be distinguished and made to vary from another and in conclusion the mysticall Rabbies do averre that this occult fire is that Spirit of the Lord or fiery love which when it moved upon the waters did impart unto them a certain harmonious and hidden fiery vertue without whose lovely assistance and favorable heat nothing could be generated of them or multiplied in them Thus you may discern the manifold opinions as well of Christian as Heathen Philosophers touching this Anima mundi or soul of the world which will appear to vary little or nothing at all from the tenent of Holy Scripture in sense but in words onely Neither are these their opinions so hainous or abominable as some more superstitiously zealous than truly understanding Christians of this our Age will make them if they will scan the matter wisely and with moderation for then they shall really perceive that it doth concurre with the Bible of Truth And to confirm what I now say my purpose is in the first place to expresse unto each learned and well minded Reader the harmony of the Scriptures touching this point and then I will compare every one of the foresaid opinions with the sense and grounds of the said harmony that each wise man may thereby the better conjecture and guesse at the truth of the business before he shall rashly enter into the censuring of that deep and profound mystery which concerneth the Divine action in naturall effects I told you in my precedent discourse that the Eternall Unity which is the God of gods and Beginning of beginnings did cause by a double property in one essence two divers principles to issue out of himself whereof the one was potentiall and no way as yet inacted by the brightnesse of his emanation and in that respect is termed Darkness privation Nolunty opposit to Light and a friend unto death and rest The other was actuall and nothing else but a pure catholick form and brightness which is tearmed Light Position Volunty and in nature opposit to Darknesse and a friend unto life and action or motion And then I signified unto you that by the bright appearance of Eternity or the Eternall Spirit of Wisdom which I termed with the Scriptures the radiant emanation or effluxion from the Almighty which is all one with him in essence the deformed waters were inacted and made manifest out of this dark Principle or Chaos that is reduced from Potentia Divina or the Divine Puissance without form in which they abode into Actum Divinum the Divine Act and because all the humid and passive catholick nature of which both the heavens and the earth were framed did issue from this Mass of watery matter which the Poets call Pana or the second birth of Chaos we must imagine it to be that spirituall matter of the world which was made fertill and multiplicable by reason of that hidden active and formall Light or invisible fire which this increated emanation imparted unto it immediatly before the creation of the heavens and the earth Whereupon the holy Text hath it Spiritus Domini serebatur super aquas The Spirit of the Lord moved or was carried upon the waters And as St. Aâ—gustin addeth to it igneum illis vigorem impâ—râ—ieâ—s Bestowâ—ng upon thâ—m a fiery vigor or formall and actâ—ve vertue Now as we see that Man which is called the little-world is composed of soul and body whereof the soul is his heaven or spirituall part or as we may say the superiour and higher waters and the body with the humours thereof as it were the lower waters is the earth and gâ—osser humouâ—s and each of these two are informed united and vivified by the Spirit of life which God inspired into it even so we may observe that the heaven or spirituall humid nature of the great world is animated by the eternall emanation or spirit of the supernaturall wisdom of God to give life and figure unto the world And forasmuâ—h as it is eaâ—ie to discern that the macro cosmicall heavens are of two sorts namely composed of upper spirituall waters which are called Aeâ—her or heavenly and of the lower spirituall waters which are called Aer or elementary no otherwise than in the lesser world or man the receptacle of the heavenly spirit is known to be Aer so that Physitians distinguish by reason of this difference between the vitall or aetheriall spirits and the naturall or elementary body So we ought to consider that this materiall humid spirit of the heavens in both worlds which are the subtlety of the waters are in themselves dead but in respect of the super-celestiall emanation into them which informeth and vivifieth them they live move and are thinner or thicker according unto that more or less formall grace which the all-informing Spirit doth allot them for the more the sacred Spirit of life doth abound or really act in this or that region of the universall aire the more that sphear is thin subtle active worthy and noble Doth not Scripture seem to verifie that Deus sapientia sua aptet pondus aeri appendat aquas in mensura fecerit terram in fortitudine sua preparaverit orbem in sapientia sua prudentia sua extenderit coelos appenderit aquilonem super inane suspenderit terram super nihilum In coelorum structura cum Deus stabiliret fundâ—menta terrae ipsa aderat cuncta componens And again Wisdom saith Ex ore altissimi prodii primogenita ante omnem creaturam in initio ante seculum creata sum usque ad futurum seculum non desinam habitatione sancta coram ipsum ministravi In coelis â—eci ut oriretur lumeninde ficiens sicut nebula texâ— omnem terram In altissimis habitavi thronus meus in columna nubis coeli gyrum circuivi sola profundum abyssi penetravi in fluctibus maris ambulavi in omni terra sâ—eti Feci Arcturum Orionem converti in
in its simple and separated estate Damascene seemeth to define it thus Anima est subâ—tantia spiritualis a divinis fontibus emanaâ—s simplex indissolubilis immoâ—â—alâ—s libeâ—a incorporea indivisibilis quantitate figura pondere colore carens The sâ—â—l is a spirituall sâ—bstance flowing from the divine fountains simple indâ—ssolvable immortall free incorporealâ— indivisible wanting quantity figure waight and colour Unto this also Bernard seemeth to consent And Augustin defineth it thus Est mens divâ—na omnia intelligens omnibusque se assimilans It is a divine Spirit that understandeth all things and doth câ—nform it self unto the shape or lâ—kenesâ— of all things And for this reason certain Philosophers say that it is made after the likeness of the Spirit of Wisdome which is known to be the Image of God For it beareth the likeness of every thing in it self Wherefore it is defined by them to be the similitude of all things And verily it hath in it self this power to apprehend and find out all things Again it is like unto all things being that it is one in all There are some of the â—â—viner sort of Mysticall Philosophers that seem to conclude mans soul more fully in this definition Anima est lux quaedam divina ad imaginem Verbi causae causarum primi exemplaris creata sâ—bstantia Dei sigilioque figurata cuâ—us character est verbum aeâ—â—num The soul is a certain divine Light created after the Image of the Word the caâ—se of causâ—s and the first exemplaâ— or image c. Another defines it thus Est res incorporea omni decore adornata Sanctae Trinitati â—ssimiâ—ata 〈◊〉 nae gloriae coaquata It is an incorporeall thing whâ—ch is adorned with all virtue likned to or resembâ—â—ng the Holy Trinity and coâ—equated unto eternall glory Some do describe it thus Est Spiritus intellectualis semper vivens semper in mâ—tâ— sâ—cundum sui operis efficâ—â—m variis nuncupatur nominibus Dicitur vita dum vegetat spiritus dum contemplatur sensus dum sentit animus dum sapit mens dum intelligit ratio dum dâ—scernit mem ria dum recordatur dum vuli voluntas at isla omnia non sunt nâ—si una essentia seâ— proprietate diversa It is an intellectuall Spirit alwaies living alwaies in motion and in respect of its divers operations in the body it hath divers appellations assigned unto it For it is called life in regard of its vâ— vificative and vegetative property It is called a Spirit as it is conversant about contemplation and is a spirituall substance and breatheth in the body it is called sense as it is imploied about the Act of sensation it is termed Animus when it operateth in Knowledg and Wisdome and it is named Mens in regard of its Divine Understanding and Memory as it doth remember again as it is affected to will any thing it is called Voluntas and all these names decipher but onely one Anima or Soul in essence but divers and sundry properties or faculties c. And these later descriptions are assigned unto this vivifying Spirit as it is conversant with the body Now if we shall duly examine all these delineations of the essence and properties of this Anima as well in her freedom from the body as when it is included in it we shall find it not to vary one jot from the tenor of my precedent assertion For first we shall observe it to be in its essentiall virtue the off-spring of the eternall emanation which came immediatly from God for the inacting of all things and then that it hath for its substantiall Vehicle the thin subtile created spirit of the world which maketh it alteritatem or a composition of two namely of the bright emanation from the eternall Fountain and therefore in the foresaid definitions it is tearmed in regard of this its interior in the first a Spirituall Substance flowing from the divine Fountain in the second mens divina in the third the Image of similitude of the divine Wisdome in the fourth a divine Light after the Image of the Word the substance of God whose character is the Word in the fifth the similitude of the Holy Trinity coaequated unto the divine Glory Secondly it participates of the mundane spirit and therefore it is by the sixth and seventh tearmed in regard of its substance a spirit that breatheth in the body and it is the Vehicle of the formall act which is in truth the divine mentall beam being considered in it self as the substantiall and materiall spirit in its simple nature it is that which participateth with the created spirit of the world The union of these two is called anima so that anima includeth mentem and spiritum or the divine and created nature in one which filleth all and animateth and vivifieth all things according to the assertion of such Gentile and Ethnick Philosophers as I have cited before which I will prove no way to dissent or vary from the testimony of the holy Text. And to make this the plainer I will compare them in order And first I will begin my relation with the Cabalists great Angell whom they call Mitaitron which by interpretation is Donum Dei the Gift of God which as they say is the catholick intellectuall Agent from the which all peculiar forms do descend The Apostle saith that the Lord doth vivifie all things And Solomon saith that the Spirit of Wisdom is the tree of life and the fountaiâ— or beginning of life and if this Spirit be the fountain of life then the Son of Syrach effudit Deus illam supra omnia opera sua supra omnem carnem secundum datum suum God poured it out upon all his works and upon all flesh in his measure And this was that catholick angelicall Spirit which God sent out as a Spirituall Messenger from himself and out of himself in the form of an emanation to move upon the waters and to inform and vivify them and give life and being not onely to the great world but also to every particular thereof and the emanation was this Word of God by whom all things were made and vivified forasmuch as in it was life I mean that Christ which filleth all things who is all in all as the Apostle saith who in the beginning made the earth and the heavens were the work of his hands and after his creation of all things he doth as St. Paul telleth us portare omnia verbo virtutis suae bear up suffer and sustain all things by the vivifying virtue of this Word Which also David confirmeth in this Verbo Domini firmati sunt coeli Spiritu ab ore ejus omnis virtus eorum By the Word of the Lord the heavens were framed and setled and by the breath of his mouth all the virtues thereof namely the life preservation and being The Apostle therefore seemeth to conclude thus Deus non aliquo indigens
which allureth and draweth down magnetickly beams from above and holdeth them fast to multiply its own nature even like the fowler that maketh use of a captived bird to allure others of the same kind unto his netts But as for the female mineral nature because the body of it is more compacted and not corruptible it sucketh unto it for the self-same reason namely by the attractive virtue of his stiptick and attractive salt the essentiall beams of Iron as from a star of his own nature to solace and redeem his spirits and consequently with the spirit it sucketh also the masculine body forasmuch as the one cannot be well devided from the other and when it hath them it retaineth them partly for a consolation and corroboration and partly for a multiplication of his essence And therefore those Philosophers are deceived which averre that the Load-stone doth not secretly feed upon the formall spirits of Iron because though its force was preserved by immersing or burying of it in a bag of filings or scales of Iron yet because neither the Load-stone was augmented nor the Iron diminished in waight they conclude that it doth not nourish But they ought to know that the formall beams in the aire doth adde no more waight unto it then the light of a candle doth to the glass or water in which it shineth and yet it nourisheth formally that is it multiplieth in formall essence though not in materiall substance or quantity To conclude as the externall cold causeth the formall heat in the aire to contract it self in flying and retiring it self from the circumference unto the Center to eschew the assaults of his adversary so also the externall cold doth compact it into a more solid space by an antiperistaticall reverberation and contraction caused by the Northern cold's penetration But in the Load-stone the spirit is Saturnine and doth not otherwise suck in his like by the assistance also of a Saturnine body animated by the drouth of a Martial nature which also is by some ascribed unto the North But moreover it affecteth his like in the Iron and therefore by a sympatheticall desire is the more animated unto that business of Attraction And it should appear besides all this that there is an attractive property also in the body of the Iron which sucketh unto it the spirits of the Loadstone no otherwise than the male or Mars doth in his nature covet and affect Venus but because the female by reason of her coldness doth most affect and desire the company of the male the spirituall beams of her affection doth with the most fervency desire and covet and therefore draw and alluâ—e the beams of the male which is of a hotter and for that reason of a more perfect nature unto her and this is observed in the Iron which I take for the male for though it of it self without the Load-stones assistance doth convert his poles by a naturall inclination unto the poles of the world yet we observe that it is more slowly and with the lesser appetite and therefore more formall than materiall I collect therefore upon that which is already said that two like things which are of the nature of the Aequinoctiall and temperate Zone do affect and embrace one another by a sympatheticall emission of beams from the center unto the circumference and such is the love of those creatures which live by the property of a positive emanation as are animals which are of a hot disposition be they dry or moist and therefore they do not sensibly draw one spirit unto another but work by the union which is made by a conjunction or concurrency together of lights after an emission of their formall beams And these have a reference unto the spirits property which issueth from the east and south winds whose natures are to dilate from the center and therefore not to contract from the circumference Contrariwise two like natures which embrace the property of the Poles and cold Zones do affect and hug one another by contraction namely by sucking and drawing of each nature from the circumference unto their center even as we see one Load-stone divided in the middle will draw and suck another unto it self till both parts of it be fitly joyned together in the very place or equinoctiall of their division and after this fashion also is that attractive affection made which is between the iron and the Loadstone which are creatures subject unto Saturn Vâ—rgo and the Pole-star From these Physicall and Astronomicall assertions of ours the Chimycall contemplation varieth not much for if in that kind of speculation we do observe the nature of the Load-stone we shall find it not to spring from any naturall but rather from a monstrous birth or generation forasmuch as it is noted to proceed from unequall and unlike parents as the Mule doth for if we observe well the manner of its composition we shall finde that his mother or passive corporeall masse is a common stony and earthly Mercury and that his father or active form is a metallick or sulphureous Martiall spirit And in conclusion we shall perceive that their mixtion is effected in this manner The Mercuriall liquor of a stony earthly or Saturnine nature being as yet in its first matter or shell as it were and being a near neighbour unto the Mercury of Mars for these two natures are most commonly found near and in company one of another did hereupon and for this cause acquire unto it self a light transmutation and so do appear to be joyned together by a streight contiguous and almost continued union so that the composition doth obtain a mean existence between the nature of a Martiall mettle and a Saturnine stone and may well be tearmed a Mercury metamorphosed by halves or a kind of a Hermophroditicall Saturnine Mercury into the which when the Sulphureous Martiall spirits as the metallick form do enter it receiveth those Martiall spirits and conserveth them in its womb as their proper passive and mother and by that means the mass is coagulated into a stony body Now since every spirit and consequently this of the Load-stone desireth to be nourished by that which is nearest and likest unto his own nature the which nature or spirit is onely found in Iron it happeneth for this reason that the inward martiall spirit of the Load-stone doth draw the body of Iron unto it and after an occult manner doth seem to suck his nourishment out of it I conceive therefore that the fixt salt in the Iron or Load-stone is partly of a hot and dry Martiall nature and consequently of a fiery earthly condition and partly of a cold and dry stiptick and Saturnine faculty which also it receiveth from its earth and therefore there concurreth two testimonies of strange attraction in the Load-stone And because Venus is said to be the female friend and companion unto Mars she doth add a strong concupiscible desire unto the attraction and bridleth the irascible
do concur and meet with a sympathetical embracing 4. Problem The naturall union of Magneticall Spirits is when the condition is made by contrary parts as by the pole North or South Application So the Northern blood or the spirits in the transported blood that are congealed and have assumed a Northern property will easily concur with spirits of a Southern or aequinoctial nature namely with the spirits of the lively fountain from whence they come being that like doth naturally covet his like especially when it is compassed about by the cold and crude aire and so constrained to contract it self with its airy vehicle from his cold adversary for spirits that are derived from the aequinoctial do eschew by a naturall instinct even as the airy nature doth the chill disposition of the earth and therefore being fled or contracted into the Center it draws unto it the lively beams of the Southern blood This is the reason in the Macrocosm that when the North-wind bloweth strongly and the South wind not so strongly the aire is often times condensed into a cloud by the contraction of the fiery formal and aequinoctial or astrall beams in the aire so condensed which by reason of the outward cold do fly from the air's Circumference unto the Center Insomuch that for this reason often times it is seen that it breaketh out into Lightnings and Coruscations This contraction also in the included aire when the externall aire is cold is easily discerned in effect by the Wether-glass namely when the water is drawn up and the included aire contracted or coarcted into a narrow room The ninth Member of the Proposition with his Proofs The ninth member of the Proposition is that the strong attractive faculties of every Magnet is of a Northern condition or Boreal property and consequently hath his chief attractive faculty from the pole-star And therefore after the manner of the Load-stone it draweth from the Circumference unto the Center Again all things coveted or beloved forasmuch as they are formal do participare of the aequinoctiall faculty which emitteth beams by dilatation from the Center and therefore their union by application maketh a mixtion of temper which is between the Northern-pole and the aequinoctial that is partly attractive and partly dilative as is mans vitall spirit which acteth in Systole and Diastole or contraction and dilatation even such is the Act of Magneticall coition Certain Problematical Demonstrations to confirm this Member First I will prove unto you demonstratively and that by a relation made unto the Load-stone that the most vigorous Magneticall attraction is from the North-pole and consequently that by the blood's induing of a Northern and congelative faculty it must needs become most attractive and contractive of his like as we see that the movable and thin expansed aire becometh thick Snow when the North wind doth blow or ice or frost or hail 1. Problem The North-pole is alwaies the most vigorous and strong pole to all Magneticall purposes if he have the quantiry the South hath Application Therefore the bloody spirit induing the natute of the North is most efficacious to operate upon the Southern nature Magnetically or attractively 2 Problem The Loadstone draweth the Iron more strongly from the North-pole than any point else of the said Stone Application This confirmeth the fore-said Problem To conclude the Magneticall attraction of the Northern blood is the cause of planting the light of more spirits in the unctuous Magnet whereby it is made stronger in his operation 3. Problem The Loadstone hath his points that is to say his true poles in the which do abide his greatest virtue And for this cause it doth not attract the Iron with equal force from every part and also the Magneticall Subject doth not move or flow unto every part of the Magnet 4 Problem The parts that are nearest the North-pole are the strongest in attraction and the parts that are remote are observed to be the weaker and more infirm in their drawing virtue Demonstration Now that the greatest attractive virtue is from the North I demonstrate it many waies And first If we shall hang up a long piece of Iron by a threed as is said before the Northen part of the world will attract unto it the end of it So that it will stand directly North and South Secondly if a wier of four or five inches in length be thrust through a cork and touched by the Load-stone and the cork be put into the water the Northern-Star will suck the end of the Iron unto it Thirdly if a long Iron be forged North and South and so be laid to cool in the same situation it will be animated and indued with the virtue of the Pole and move in the aire being hung up by a threed or put into a boat on the water and it will be drawn by the North and have as it were a coition with the North-star Fourthly if a long piece of clay newly burnt doth cool North and South it will then receive a Magneticall power from the earth and pole Fiftly set two Load-stones with their poles of one denomination namely the North-pole or South-pole of each at each end of a piece of clay while it cooleth and both ends will be of one nature Sixtly put a piece of clay of a long form into the fire and afterwards let it cool North and South and it will receive a polar virtue After that burn it again in the fire and let that end which cooled first North cool now South and it will be changed into the nature of the South and the other into the nature of the North. Application By the first therefore of these Problems and experiments it is apparent that the fountain of vigorous attraction is from the pole because that the property of Northern cold is to attract and therefore the bloody Spirit induing the nature of the North becommeth Magneticall as well as that of clay or Iron I will come now therefore to demonstrate the effect that this Northern spirit and the Southern do make by their mutuall concourse and union as we see that the Northern and Southern-pole by their intermediate concourse do produce an aequinoctial nature which is vernall and temperate that is to say hot and moist as is the living blood So that a Media natura or mean nature which participates of both extreams is produced between the confluence of their aspect or application which receiveth from the one and communicateth with the other My magneticall proofs are these 5 Problem Two magneticall bodies being joyned together at their poles those two poles that touch together have the nature of the Aequator or equinoctiall and will not excite or hold a needle thus touching Application The northern or contracted bloody spirit joyning by application with the southern equinoctiall or lively or dilated one will endue by this conjunction an equinoctiall nature which will have relation unto each
gunpowders force raised in the aire to a certain height moving neither lower nor higher then the form all vigor affordeth it vertue and there remaineth untill the force of the corruptible and wasting fire be spent and then it falleth down againe But the Light of the star carrieth and raiseth up the spirituall body according unto the proportion of the mounting Light which soreth as high as its power and the ponderosity of the body will permit and so it hangeth perpetually at a certain distance from the center because the fire is of an eternall and incorruptible nature and will not fade as that artificiall fire of the squib doth Now as all the illuminating vigors and animating forces or flames that are imparted unto the universall waters was bestowed on them by that bâ—ight catholick Spirit or emanation which was sent forth by God to be carried on the waters which as Scripture doth averre is brighter then the Sun or Starrs So there is none of all those Lights which are separated or divided in essence from that glorious and glittering Spirit whose beams were dispersed over all the waters in the abysse in giving of them life and being For this reason therefore because each Light had a diversity in proportion of formall brightness and measure of corpulency it is that one celestiall body doth vary in his manner of vertue motion and influence from another but because the extracted quintessence or purer materiall essence of all the Chaos with the purity of Light that issued from the creating Spirit were united into an Angelicall alterity both of those natures in the figure of one masse sored up out of the dark abysse into the heaven's center where they challenged the Royall Phoebaean Throne and that Sphaericall masse is to this hour termed the Sun of Heaven which as from the created Fountain of Light enflameth and formally enlightneth all the rest of the Starrs in the heavens above and the Element and elementated creatures below So that after the universall contracted Light was effected the fourth day of the Creation it was ordained to be that capitall Organ of life and vegetation in the starry world which did send and showre down his influences and fiery spiracles of life conservation vegetation and multiplication upon the sublunary earth and waters Thus therefore in few words you have the reason of that Condensation and Rarefaction whereby both the invisible heavenly Substance and visible celestiall bodies were made And it seemeth not to disagree from the opinions of the learned Theologians Basil and Damascene touching the causes of the divine Spirit 's action in Condensation and Rarefaction before the apparition of the Sun in the heavens Forasmuch as they will have the daie's Rarefaction or cleare heaven to be occasioned by an emission of Light ordained by the divine will or act of this Omnipotent Spirit But they think that the night's Condensation and the opake or condensed bodie in the heavens are effected by a contraction of Light which was also caused by the sacred Spirit 's volunty Thus therefore we see out of the confession of certain of the prime Fathers of the Church what was the cause of the cold condensing Night and the hot rarifying Day before the Spirit was congregated into the Tabernacle or quintessentiall substance of the Sun which was extracted by the Spageâ—ick or separative action of the divine Spirit out of the huge deformed waters of the abysse And therefore this also must be the reason of Condensation and Rarefaction unto this day For as the Spirit in the Sun being far from us and as it were contracting his beames in regard of us unto himself or absenting himself from our Hemisphere so that the cold waters do incline unto the nature of their mother Chaos by reason whereof the night and darkness are long and the light and day but short and faint in heat So also in that season the common sublunary Element is subject to Condensation and Incrâ—ssation and therefore is constrained or contracted into the consistence of Frosts Snows Hail Ice and Cold showers c. Again when it is neare unto us it dilateth it self and by his heat and presence the cold waters become hot and the daies are augmented and fortified or made strong in heat and then the common sublunary Element is apt for dilatation and subtiliation being easy to be inflamed and set on fire with Lightnings coruscations and such like But I leave the history of the Condensation and Subtiliation of the aethereall Spirit to descend unto the like acts or conditions in the sublunary Element CHAP. V. How the lower waters or catholick sublunary element were distinguished ordered and shaped out into sundry distinct sphears which are called particular Elements and that by the foresaid all-working Spirit or dâ—vine Word SInce that it is most certainly proved already that the universall substance of the world's machin was made but of one onely thing namely of a matter that was produced out of the potentiall bowells of the dark chaos or abyss by the spagerick vertue of the divine Word the which matter Moses tearmed Waters and Hermes the humid nature of the which in generall as both Moses and St. Peter aver the heavens and the earth were made of old it must needs follow that out of this catholick masse of waters the universall sublunary element was derived which is commonly termed by the name of Aer as all that humid substance in the celestiall orbe is called Aether Now this generall element is by the breath of the divine Spirit Râ—ach Elohim altered and changed from one shape unto another for that which is the visible waters was made first of the aire which is an invisible water as again the visible water by condensation is made earth And this is proved first by the words of St. Paul who saith Per fidem agnovimus quod semper ita actum sit cum mundo per Verbum ut ex iis quae videri non poterant fierent ea quae possunt videri We know by faith that it hath been ever acted with the world by the word that those things which can be seen were effected or made of those things which could not be seen And again Solomon saith that the world was made of a matter that was not seen But besides these proofs we are taught by chymicall experience that earth is nothing else but coagulated water nor visible water any thing else but invisible air reduced by condensation to a visibility nor fire any thing else but ratified aire And in conclusion all the sublunary waters were in the beginning but an invisible humid or watry spirit which we call by a common name Aire and consequently the catholick sublunary element was in its originall nothing else but one aire being that heaven was made before the seas or the earth as Moses teacheth us And therefore by faith we must believe according unto St. Paul's doctrine that all
of the north and so by their mutuall action a middle nature of a westerly condition will be produced namely water which is between aire and earth as the western position is betwixt the south and north But the southern blast of its own nature is hot and moist as is the disposition of the catholick element of aire or else the word being sent from that quaâ—ter would not have melted and undone the cold and drie effects of the north as is said Again that the breath of the Lord which commeth out of the South affecteth the catholick element of aire diversly but spiritually this Text of Abakkuk doth testifie God comming from the south his glory covered the heavens and the pestilence went before his face c. whereby he argueth the invisible effects namely the corruption and infection of the aire which this divine Spirit in his displeasure breatheth forth from the southern quarter of the world But when he worketh or operateth in his windy organs of the East then they imprint upon the generall element a fiery character and dilateth his substance into the nature and disposition of the fire and then may it passe under the title of the Element of fire as we have it confirmed out of many places of the holy Text Praecepit Dominus saith Jerom vento calido urenti or as Tremellius hath it Paravit Eurum silentem ut percuteret sol caput Jonae adeò ut aestuaret petiit animae suae ut moreretur The Lord commanded a hot and burning wind or a still easterly wind to go out that the sun might strike upon Jonas his head that he might be enflamed with heat insomuch as he did desire in his heart to die And again Ventus urens seu Eurus desiccabit fructus ejus rami ejus erant marcore contracti A burning or Easterly wind shall dry up his fruits and his boughs shall be consumed and wasted And again Ventus Eurus aduret spicas And JEHOVAH saith in his anger Percussi vos in vento urenti in aurigine multitudinem hortorum vestrorum Misi in vos pestem pro ratione Aegypti I have struck you with a burning winde and have blasted the multitude of your gardens I have sent among you the pestilence after the manner of that of Aegypt Again Postquam veniente Euro vento IEHOV Ae à deserto ascendente exaruerit scaturigo ejus siccatus fuerit fons ejus After that by Eurus the wind of IEHOVAH comming and arising out of the desert his spring and fountain was dryed up And Haggaj Percussi vos vento urente grandine omniae opera manuum vestrarum I have struck you with a burning winde with hail even all the works of your hands c. Whereby it appeareth that at the blast of these easterly winds the aire or catholick element becommeth burning and fiery so that it heateth and enflameth the bodies of the creatures On the other side the occidentall winds are found by experience to be opposite in nature and condition unto these for they convert the hot aire or generall element into cold and naturall visible water being that they are the procurers of cold raines So that we may see by this that the formall act in each Angell of the four corners of the earth of which the Apocalyps doth make mention hath an essentiall vertue imparted unto it from God according unto his volunty at the instant of the Angels information and therefore in that very property doth the angelicall creature act in the common element or lower waters in the which the creating Spirit properly was when he made it so that the common element is daily informed anew and altered by the formall or essentiall act of the angelicall winde which bloweth with dominion insomuch as if the easterly angelicall wind informeth it then it becommeth a fiery element for it heateth and drieth by super-excellency If a southerly it is changed into that element's nature which is called aire and if a westerly spirit hath dominion it is converted into the temper and proportion of water Lastly the Northern blast transmuteth it unto the consistence and disposition of earth By this therefore that maine doubt which hath so long troubled the Peripateticks and hammered in their brains and yet hath never been rightly resolved by them unto this day may easily be undone and taken away namely to find out the essentiall form of the Elements For by this true Philosophy we find it to be an Angelicall Spiracle or essentiall blast of wind infused by the Spirit of God diversly into the aiery or spirituall vessell to alter and change according unto his will the humid passive nature out of one condition into an other Moreover the Catholick air being diversly so animated bringeth forth and informeth a new after the condition of his variety of animations a multiplicity and multiformity of Meteors As for example the Easterly element brings forth children like it self As are the fiery and light Meteors namely Coruscations Lightnings Comets and such like according unto the nature of such Seminary influences as shall descend from heaven at that instant The Southerly Vapours Clouds Lightning with Thunders The Westerly Cold raines and as it were Snowy resolutions The Northenly Frost Snow Ice Hail But I know that this wil be objected against me What then will you make of the Earth and Seas Are not these distinct Elements which have been from the beginning I answer that if they listen unto St Peters doctrine he teacheth that the Earth was of waters and therefore the waters were before the Earth and again the heavens were made before the Earth as Moses sheweth and therefore the Earth appeareth to be the Foeces or the grosser part of the lower waters and the visible water the grosser part of the Ayre For doth not the Apostle Paul tell us in the Text before mentioned that things visible were first of things invisibâ—e The change therefore of all things visible or invisible are effected by the Condensing or contracting faculty and property in the all-acting spirit And the reducing of them againe from a visible estate unto an invisible is caused by the Rarifying or dilating act of the self same Spirit in essence but differing in property And therefore as air was changed into water and water into Earth by the degrees of Cold so also is Earth changed insensibly into water and water into Ayre by the severall degrees of heat for if this were not how is it possible that so many waters falling from the Clouds should not more and more augment the Seas and diminish the Ayre or why should so much Earthen Coals and whole mountaines of wood that are burnt not make the earth lesse in Consistence if there were not an hourly supply and transmutation of Ayre into water and from water into Earth which though this divine nature doth effect secretly and insensibly yet by effect it
iis mala muâ—â—â— angustiae God for saketh the wicked and hideth his face from such as are impious thaâ— evill and necessiâ—y may encumber them But the speciall causes of life death and resurrection are expressed in these words of the Prophet David before mentioned O Lord how glorious are thy works in wisdom thou hast made them all the earth is full of thy riches so is the wide sea and innumerable creeping things therein Thou givâ—st unto them and they gather it thou openest thine hand and they are filled with good things but if thou hide thy face they are troubled if thou takest away their breath they die and return unto dust Again if thou sendest out thy Spirit they are re-created and revive and thou renewest the face of the earth c. Psa. 104.20 Lo here the essentiall reason and centrall manner of Generation and Corruption is exactly described and set forth by the Psalmise namely that by the presence and benigne action of the incorruptible Spirit of the Lord life is continued and contrariwise by the absence or departing or by taking of it away from the creature it dieth and corrupteth for so long as the incorruptible Spirit of the Lord acteth and worketh in the creature it is not possible it should die or corrupt but when it departeth death and corruption must needs follow also when it abideth in the body but resteth from his action or as it were withdraweth his active beams from the circumference unto the center which the Prophet tearmeth The hiding of God's face then is the creature troubled which is as much to say as it is sick but if it be totally taken away then the creature is forced for want of it to expire and die To conclude if it return and shineth forth again unto the creature then it reviveth again as it did unto Lazarâ—s and unto the Widow's child which the Prophet raised Whereby it is apparent how death is nothing else but the absence of the essentiall form and consequently it is made evident that the vivificating form is immediately from God and not that imaginary one which the Peripateticks have groped after and I prove it evidently out of these places though the precedent Text doth expresse it plainly enough Non permanebit saith the Lord Spiritus meus in homine in aeternum quia caro est eruntque Dies ejus centum viginti annorum My Spirit shall not remain perpetually in man because he is flesh and his daies shall be a hundred years and twenty Whereby is argued that it is the Spirit of God which maketh man to live and that by the absence thereof death must needs ensue But because the curious will scarce approve of this translation of Jerom saying that the nature of the Hebrew Text is otherwise taken I will maintain and confirm it by the like and of the same condition in Job Si Deus apponens ad hominem animam suam Spiritum aut flatum ejus ad se reciperet vel traheret deficeret expiraret omnis care simul homo in cinerem râ—verteretur If God setting his minde upon man should receive or draw unto himself his spirit or breath of lifâ— all flesh would fail and die and man also together with him would return unto ashes So that we see it is the Spirit of God which giveth life not onely unto man but also to every other creature And that it is meant by the reall vivifying Spirit of God which giveth life unto man expresly we have it confirmed thus by Job in another place Spiritus Dei saith Job fecit me inspiratio Omnipotentis vivificavit me The Spirit of God made me and the inspiration of the Almighty hath vivified me or given me life And therefore it followeth that if the presence of this Spirit doth cause generation life and preservation of necessity the absence of it must cause corruption death and destruction for when the Spirit of the Lord is removed from the bodily masse of the creature it leaveth it deformed and as it were another chaos or terra inanis vacua being that it is destitute of the Spirit of life which did make it to act and exist in its specifick nature And forasmuch as this incorruptible Spirit doth preserve the corporeall masse from corruption by his incorruptible vertue and power it followeth therefore that when the Spirit is departed or absolutely contracted in it self without any externall act the masse must of necessity forthwith die and return unto a privative nothing Now the difference between the resurrection from death or rather deadly sleep unto a temporall life for the words of Christ were touching Lazarus that he was not dead but slept and that which is an eternall life is this for as there is nothing that hindereth death more than the presence of the incorruptible Spirit so also is there nothing which hindereth the perpetuity of living more then a corruptible body or a body subject unto death or corruption and therefore that body must die that it may put off corruption and endue incorruption namely by purification and separation of the corruptible additaments which is effected by a loosning of the tie of the alterable elements and a freeing of the spirituall part of the corporall composition from its long captivity that it may become pure and clean which being done then by the union of the incorruptible Spirit with it all will be made spirituall so that according unto the doctrine of St. Paul That which is sowed will not be quickened except it die And that which thou sowest is not the body that shall be but God giveth it a body at his pleasure And therefore as the body is sown in corruption so it riseth in incorruption as it is sown a naturall or elementary body so it is raised a heavenly and spirituall body So that the body must die that it may put off corruption that is the corruptible portion of the impure element that it being made spirituall may abide with the Spirit of life for evermore For this reason he affirmeth that flesh and blood cannot inherit the kingdom of God because in their elementary nature they are subject unto corruption and therefore cannot inherit the land of incorruption but it is the pure spirit of the blood and flesh which rise after they have deposed their grosse tabernacle unto incorruption being animated by the incorruptible Spirit of the Lord which onely causeth a temporall life in the naturall or compacted elementary masse and an eternall one unto the spirituall and refined body which is contrary in condition unto the naturall body as the Apostle doth justifie for by purification it is changed from an elementary body unto a heavenly and spirituall one Do we not see after the same example how the very grain of wheat is so exalted in vertue after it hath endured corruption and hath been freed from the grosse elementary tie that it
would mount and soar upward towards the heaven were it not that the spirit so set at liberty is detained by the elementary stuffe which hinders it in its ascent and yet neverthelesse it is so dignified after its corruption that its vertue is augmented by many degrees as it appeareth in the abundant multiplication which its dilated spirit doth produce through the abundance of that incorruptible spirit which it endueth As touching the other resurrection which is unto a temporall life it is by reason that the body is not corrupted neither is there a loosning of elementary ligaments by dissolution whereby the spirituall body may be purified and clean separated from and have no commerce with the elementary dreggs which do issue out of the lower waters so that the occult spirituall body cannot be at liberty to embrace the spirit of life with eternall tyes Of this kind of resurrection was that which Christ effected on the widow's son which was carried to be buried when he said Young man I say to thee Arise and he that was dead sat up Also he caused resurrection in the like manner to the dead daughter of one of the Rulers of the Synagogues crying and saying Maid arise and her spirit came again and she rose up straight-way Unto such a temporall life also Lazarus was raised up Again by the prayer of Elijah the widow's son was raised again for the Text saith that at the voice of Elijah the soul of the child came into him again and he revived Whereby we ought to note two things first that these bodies were not wholly corrupted I mean the Elements of the composition were not devided by resolution and therefore though the Spirit returned into them yet it brought their bodies but to a temporall life And although it might be alledged that Christ's body was not corrupted and yet it had Resurrection from death unto eternall life I answer that the Text saith that he would not suffer his Holy one to see corruption and by that reason he had Resurrection the third day after he died being that his body was without sin and therefore void of corruption But I leave this mysticall doctrine to the research of the learned Theosophists Secondly we are to note that it is the presence of the vivifying Spirit of God which causeth Generation and Resurrection from the death And again it is the absence thereof which induceth death and corruption For the Scriptures say that it was the soul of the child which came again into the child to make it alive again And the other Text saith her spirit came again and she revived And therefore Job said in the place above mentioned If God should draw his Spirit or Spiracle of life from the creature all flesh would expire And David If thou takest away their breath they die If thou sendest forth thy Spirit they revive or are re-created Now if we shall compare this our principle of Generation and Corruption with that of the Peripateticks we shall find as great a confusion in the one as there is a plain explication of the other for they define Generation to be mutatio materiae à forma substantiali pristina in aliam formam substantialem A change or mutation of matter from its wonted substantiall form into another form Also they will have Corruption to be mutatio amissio formae substantialis quae prius inerat materiae sed nunc non inest eidem The mutation or loss of a substantiall form which was first in the matter but now hath forsaken it Thus you see how they nominate a substantiall form but what it is and how it commeth into the body to cause Generation or after what manner it departeth from it again to cause death and corruption they relate not and therefore we have ignotum per ignotius when in verity it is the Spirit of God which informeth and vivifieth all things causing by its presence as well Generation which Aristotle observed and Resurrection which he never knew or could discern by his worldly Philosophy as corruption privation and death by its absence So that in this change or passage of the creature from one estate unto another we shall find that as it was made and all things else out of one dark and deformed potentiall principle by the shining forth of actuall Light which informed and by information created all things of Nothing making them to live and exist so also by the absence of that all-informing Light each thing becommeth dark dead and destitute of their essentiall form untill a new Light do manifest it self after a manner which doth alienate the watery Subject from the form and shape it had at the first So the body or carkasse of a dead man is in the state of a deformed chaos in regard it hath lost its wonted human substantiall form or act no otherwise then if the Lord did take away his Spirit from the world all things would return again to Nothing or a deformed chaos or dark abysse as it was at first But when the effectuall act of a new form doth break forth out of the dead carcasse causing the whole Mass thereof to become verminous or full of worms then may we say that the Corruption of the one is the Generation of the other which evermore holdeth good when the Elementary stuff is still present So that Privation is the mean between them both and as it were a vacuity a Nihâ—l or non entity between two formalities But I will demonstrate the mystery of Generation and Corruption after this Manner Now therefore that the progression or ranks of the worlds Creation and his simple Members is shewed you which consisteth of four ranks in which estate the world must as I said indure till it be refined with fire I will make my progression from these simple members of the world's existence and proceed unto the order of degrees in composition which have their beginning and foundation from them namely from the first degree or rank in Generation or Composition unto the Complement thereof And as between the beginning of mixtion and the perfection thereof there must intercede a medium or mean which must be imperfectè mixtum or an imperfect mixtion so betwixt a simple Element and a perfect body an imperfect composition must needs intercede namely such a one as is that of a Meteorologick nature As for example in the generation of a man the beginning which is founded on the catholick watery Element and taketh his place in the first rank is Sperm for it is a watery or fluid Substance but little altered and as in the water the whole Fabrick of the world and seeds of all things was complicitly conteined and yet nothing did appear externally but water So in the seed or Sperm though nothing do appear in the first degree explicitly but Sperm yet the whole man namely the bones flesh blood sinews and such like are complicitly conteined and will
axioms of the Scriptures Ex ipso per ipsum in ipso sunt omnia Of him by him and in him are all things Omnia sunt ex Deo All things are of God Uuns Pater omnium qui super omnes per omnia in omnibus nobis There is one Father of all who is above all and through all and in all of us Omniaper ipsum in ipso creata sunt ipse est anteomâ—es omnia in ipso constant All things are created by him and in him and he is before all and all consist in him Ipse est omnia in omnibus He is all and in all things And the Son of Syrach Diximus multa nec tamenea assequuâ—i sumus Summa dictorum est Ipsum esse omnia We have said many things without attaining unto them the Sum of all our words is that he is all tâ—ings By the which axioms we may easily gather that God did beget bring forth make and create nothing which was not eternally of himself and in himself so that from him all things did flow and spring namely out of a secret and hidden nature to a revealed and manifest condition from an unknown estate unto an evident and known existence from a pure Archetypicall simplicity into a real type or similittude from a radicall fountain into a Sea and from a meer point into a circle or circumference verifying that saying of the wise Philosopher God is the center of every thing whose circumference is no where to be found that is in all and beyond all To confirm all this we may boldly and without offence infer thus much namely that every thing that is begotten principiated created produced or separated doth radically proceed from one that is unbegotten infinite not made or created noâ— separated but onely one Unity individuall in his essence For it is an easy matter to consider that every inferior thing doth issue from a superior every corporall thing from a spirituall every visible thing from an invisible every temporall thing namely which hath both a beginning and an end from a thing that is aeviall that is to say which hath a beginning but no end and every aeviall thing from an eternall thing to wit that which hath neither beginning nor end and therefore that eternall point or brightest Unity which hath no beginning and consequently no end is the fountain from the which all aeviall and temporall things do essentially proceed no otherwise then all numbers do flow from Unity and are comprehended in Unity For how far soever the number doth extend it self evermore it hath an unity to begin it and an unity to conclude it and in verity it hath nothing bendes an unity to create and compose it within But for your better instruction you may observe by a diligent insight into the cossicall numbers how the Divine and Centrally formall Unity doth comprehend all creatures as well before they were made as since their creation in its self For we must note that there is nothing in the world but it is either a root or a square or a cube or some other such like figure which is framed and composed of these The root doth represent the beginning of all cossicall proportions or magnitudes the Square doth decipher the simple and spirituall principiated figure which is created or made by the multipliâ—ation of that root the cube is composed through the augmenting of that square or principiated shape in its root so that we may discern that the whole cubick body and consequently the square is conteined in the root and in conclusion is nothing else then the root multiplied in it self or from it self But that my demonstrations may yet approach a little nearer unto our purpose let us I pray you with diligence consider the nature and property of this Divine Monady or Unity as it is in its simple and sincere existence and then we shall find it and that without any egression from his own punctuall or centrall profundity to comprehend complicitly within it self the three foresaid cossicall Dimensions and consequently all other things which it hath now by Creation explicitly made evident in this typicall world and that is proved easily by this Arithmeticall demonstration For if we shall multiply an unity as a root in it self it will produce but it self namely an unity for a square the which being again remultiplicated in its self will bring forth a cube which is all one with the root or square to wit a simple unity Whereby it is evident that though we have here three various branches which seem to differ in their formall progression I mean a Root a Square and Cube yet in the essentiall verity and reality there is but this one Unity or Indentity in the which all things remaine potentially and that after a most abstruse manner And for this reason the Wiseman saith Deo omnia sunt cogniâ—a antequam crearentur All things were known unto God before they were created And Esdrâ—s Dei potentia ante omnia creata finis initium omnium est The Puissance of God which was before all creatures was the beginning and end of all things And unto this purpose Hermâ—s saith Ex uno principio cunâ—ta dependent principium ex uno solo principium movetur ut rursus extet principium ipsum tamen unum prâ—stat nec recedit ab unitate All things depend of one principle or beginning that is on one sole Unity and this principle or beginning is moved that it may again become a principle and yet nevertheless it is but one thing onely that doth effect it not departing from the nature of Unity And to this sense saith St. John In principio â—rat verbum In the beginning was the word The which word affirmeth thus much Ego Pater unum sumus Pater in me ego in Patre Pater in me manâ—us ipse facit omnia I and my Father am one my Father in me and I in my Father and my Father in me is he that maketh all things Even unto this very purpose seemeth the wise Hermes to concurre with the Scriptures in the shaping out of the Archetypicall world after whose Image this our typicall world is created and therefore he termeth it elsewhere the visible Son of God Monas saith he generat Monadem in seipsum reflexit ardorem One bâ—gat one and reflected the Ardor and vertue of his emanation into it self that is it shined into it self to the shaping out of an Ideal world and was not as yet conversant about the framing out of any typicall one Whereby it is evident that nothing is really figured in this world which was not ideally fashioned out in the archetype or eternall one But lest some captious person should except against these places in Scripture and else-where cited by me touching this very point and alledge as some of them have already done that these mine opinions are
consideration that the etymology of the word by interpretation may import donum Dei or the gift of God for what greater gift could God impart unto his potentiall creatures and in generall unto the great world then his eternall Spirit of wisdom or his onely Begotten to make them of somewhat nothing and to take away all deformity and nullity from the water and to shape out of them a Heaven and an Earth and to figure out in them all the creatures thereof and to preserve them in existence essence and lively being This was therefore indeed the true catholick donum Dei or gift of God whose incorruptible nature is in all things and filleth all things and as it is the most movable of all things so it operateth all in all according to the will of him that sent him And therefore in regard of the office and as he was an emissive Spirit so was he not unworthily named by them the great or catholick Angell had not Scriptures in plain tearms seemed to intimate so much I could also demonstrate that the world and his soul or life was shaped after the image of the Archetype in this manner From 1 which was all light in whom is no darknesse did 2 issue which was quoad nos darknesse or the dark Chaos so called because unity did not as yet shine forth to inform them Betwixt these two extreams is 3 interposed as a peaceable or charitable unity between meer light and darknesse or the Spirit of divine love who resting in the midst between these two principles uniteth the divine formall fire with the humid materiall nature or spirit of darknesse making a union of two opposite natures so that both natures do remain in one sympatheticall concordance and therefore this formall ternary is called Ligamentum elementorum litem amicitiam concoâ—diae vinculis connectâ—ns The ligament of the elements tying together hatred and love with the bands of concord I expresse them thus Deus 1 Lux. Coelum 3 Sphaera aequalitatis Terra 2 Tenebrae This excellent harmony of the soul of the world is else-where most fitly expressed by me by two equall Piramidicall shapes whereof the one is formall the other materiall the basis of the formall is the immediate act of God or the infinite and onely bright Unity and it importeth the emanation of the creating and informing Spirit so that his Cone doth penetrate unto the very center of the dark earth or abysse And contrariwise the basis of the materiall or watry Pyramis is in the earth or center of darknesse and the Cone ascendeth unto the center of the basis of the formal Pyramis in this manner Now where the intersection is made between the two principal concurrences I have framed a piece of a circle which circle because the portions of the formall Pyramis and materiall are there equall we therefore with the Platonists do call Sphaeram aequalitatis or the Sphear of equality or as they in another respect tearm it the orbe or sphear of the soul of the world which is just in the midst of the starry heaven called for that reason Aether quasi igneus aer a fiery aire as who should say an equall portion of the spirit of the waters and of the formall fire descending from God or Unity as I have expressed before And therefore as we placed in the precedent demonstration the 3 in the center or middle of the line between the divine illuminating unity 1 and the dark Chaos or deformed duality 2 so in the world was the spirituall body of the visible Sun of this typicall world placed in which the invisible and increated Sun of the Archetypicall world did put his Tabernacle and for this cause it is rightly tearmed of the Platonists the sphear of the soul. And verily by effect we find that all vivification doth potently spring from the solar or Sunny influence and as for the excellent beauty of the creature as also in respect of the vivifying act thereof it is an evident argument that it aboundeth with the blessed sparks or vivifying beams of divinity Again that it is the bright organ by which he that vivifieth all things doth impart and pour forth the showre of his benignity or divine Nectar of life continuall experience teacheth even the meanest plowman Now that this most excellent and perfect concord of life doth remain principally in the midst of the line drawn from unity or the fountain of form to the earth or duality which is the fountain of matter I prove it thus by the accords of Musick The perfectest consonance in Musick is Diapason and of all the other symphoniacall accords it approacheth nearest unto the sacred Unity in Divinity for it is half unison and therefore it is rightly compared unto the blessed emanation of life which came from unity and for that reason it is rightly tearmed the Idea or image of a unison And as the unison like one essence in Divinity doth comprehend three Persons importing the three accords in the Archetypicall harmony So also the Diapason comprehendeth in it the two other accords besides it self namely Diapente and Dâ—atessaron Now that this most perfect consonant of Diapason is planted in the midst of a unison and doth as it were beget in it self two perfect chords or Diapasons which be contained within it self I prove it thus Take a Lute or Bandora and strike any of the strings open and then stop that same string exactly in the middle of it and each half will sound a Diapason unto that open unison so that the unison which is made by the striking of the whole string open will be divided into two Diapasons or most perfect consonants unto the whole which is an evident argument that the perfection of the Diapason is in the seat of the Sun and consequently that the formall and lively accord of all the world is no otherwise in that centrall or middle place then the heart which is the seat of life is in man And yet by the beams of the Sun this life of the world is made catholick and filleth all no otherwise than the vitall blood doth universally expanse it self in the Microcosm by the channells of the arteries But I fear I have followed this point too far to prove and maintain the soul of this world wherefore I leave it to come directly unto the point being that in my Mosaicall Philosophy to wit in the fourth book thereof I have fully proved and maintained that Translation of Jerom to be right namely Posuit tabernaculum suum in sole he put his tabernacle in the Sun I will proceed therefore unto the second opinion of the Philosophers The ancient Philosopher Democritus Orpheus with the Pythagoreans do judge that all things are full of gods and again all these gods they referre unto one Jupiter where by gods they â—ntend the divine virtues infused into things which Zoroaster called divinos illices Synesius the Bishop Symbolicas illecebras others tearm
in the animals it is easie to know how blood in the animals body is transmuted from a white chylous substance into a rubicund and ruddy blood By reason of his vegetation and multiplication in substance it is an easie matter to guesse the manner of augmentation and vegetation and also of the quantitative multiplication by way of generation of the animal For verily I have observed so worthy an experiment in this vegetative salt in the Wheat of which the blood of man by eating of bread is full that we need not to make any doubt but that it is the onely substance of vegetation as well in the animall as vegetable For on a day when I had cast away the faeces or superfluous part of the substauce out of which I did draw the salt liquor into a large Pipkin and covered it with a thin plate of iron within three weeks or a months space I found it to have struck up out of the pot quite through the plate of iron and to make above a thousand blades like an iron-coloured saffron to grow up out of the superficies of it which argueth the admirable vegetative property that it hath in it But letting this suffice to expresse the occult puissance of this secret fire of God in nature in all vegetables mineralls and other animals I will now convert the file of my speech onely unto that wondrous act and operation which this admirable Spirit effecteth in the little world or man The spirit of life was by God so inspired into man that he was made a living creature no otherwise then when Elohim Ruach was breathed on the waters they were animated and vivified and became a great world which the Platonists for that reason called Magnum animal A great living creature But as the world was made after the image of God before man was made and afterwards man by the same Spirit in the world was framed by the Word after the pattern of that Spirit of life and the substance of the waters which were in the great world Therefore we must conceive that man hath the vivifying means of his sustentation preservation and multiplication by generation from the soul of the world and his elements Wherefore Hermes doth not unadvisedly expresse the descent and ingression of the worlds vivifying spirit into man after this manner A er est in corpore anima in aere mâ—ns in anâ—ma in mente verbum Verbum verò est eorum pater The aire is in the body the soul or life is in the aire the mentall Spirit is in the soul the Word is in the mentall Spirit and the Word is the Father of them all And he concludeth in that place Quod Verbum sit imago Dei mens verbi anima mentis aer animae corpus aëris That the Word is the Image of God the mental beam the image of the word the vitall Soul the image of the mental beam the aire of the vitall Soul and the body of the aire Whereby we may discern the admirabletie which every portion of each dignity in the great world hath unto other in the composition of the little world and therefore it is made evident that the purest portion of elementary matter is aire the purest sublimity of the aire is the vitall form in which is the mentall beam and in it is the Word which is God and we must observe that by mentem or the mentall Spirit is meant the vivifying Spirit of Wisdom which filleth all things whose fountain as Ecclesiasticus doth teach us is the Word of God as if I with Hermes should say the bright and eternall Spirit of life in the quintessentiall Spirit maketh the Soul the Soul in the aire is conducted into the body where it operateth the effects of vivification and internall multiplication of the Species and therefore he saith in another place Anima hominis in hunc vehitur modum Mens in ratione ratio in anima anima in spiritu spiritus in corpore Spiritus per venas arteriasque sanguinemque diffusus animal undique ciet The Soul of man is carried into his body after this manner The mental beam is the reasonable spirit the reasonable spirit is in the Soul or ethereall spirit the Soul or ethereall spirit is in the airy spirit and the airy spirit is in the body which moveth through the veins and arteries and being dispersed over all the blood doth agitate and move the body on every side We must therefore imagine that the aire which is drawn into our heart by inspiration is full of that divine treasure of life the which residing in the heart of man sucketh and draweth his life into it by a magnetick force and virtue For nature coveteth and rejoyceth at the presence of its like as is said And again that the heart is the precious store-house of the active treasure of life we may collect out of this speech of Solomon Cor tuum custodi supra onâ—nem observationem quia ab eo procedunt actiones vitae Gard with the best diligence and keep charily thy heart seeing that from it proceed all the actions of life The nature and instruments by which the Spirit attracteth magnetically and expelleth after attraction that of the humid vehicle of aire which is inutil and superfluous in this Being that without the sparks of life and generation which swimme in the aire no creature amongst the which we esteem Man to be the chiefest can live scarsly a moment of time it is most necessary that they should be drawn and sucked in by the creature every minute for without this necessary act with the salutary effect thereof the animal will forthwith be suffocated or strangled for by the deprivation of the aire the soul will soon cease his vivifying operation forasmuch as it is nothing else but a portion of eternall light in the soul of the world which is composed as I proved before of the divine emanating virtue and the subtil humid nature of the world whereof the first affordeth the Calidum innatum or natural heat of life and the last the humidum radicale or radical moisture unto the creatures existence and therefore by the inspiration of aire this double virtue is every moment renewed and refreshed in the creature This Spirit therefore the Animal and by consequence man inspireth or sucketh into the left chamber ventricle or region of the heart by the contraction of the straight fibres of the heart when the transverse and oblique fibres will be relaxed whereby the heart will be dilated or opened and this action is called of the Physitians Diastole In the time thereof or interval of this motion the heart doth draw into his left vessell by the Arteria venosa or veiny artery out of the lungs whither it first was conveyed by inspiration through the aspera arteria or weesell-pipe a portion of the airy store-house of nature with his vitall treasury contained in it being as is
follow that there are differing Angelicall spirits which correspond in nature and condition unto each divine property under which they do administer in this world so that by these spirituall organs or angelicall instruments the beams and brightnesse of the eternall influence do descend first into the starry region of the temporall world and afterwards are shoured down into the elementary sphears and penetrate even into the bowells of the earth and dark abysse to operate the will of that eternall and radicall essence which sent them forth by which means the spirit of sapience is rightly said to be in the heavens above and in the abysse beneath and to fill or replenish all and lastly to operate all in all And lastly taketh into his consideration some special particular object well known unto the world that by the experimentall enquiry or searching out of his hidden nature he might practically maintain and ocularly prove that unto the incredulous world concerning the mystery of Sympathy and Antipathy which before he had onely expressed and verified Theorically or by speculation The Loadstone or minerall calamite therefore is the mark at which he aimeth or subject which he electeth for this purpose being that the effects of its secret and occult properties do most aptly correspond unto those of the animal vegetable and minerall Wherefore he prepareth in this Book a way by the anatomization and ripping up the fardell of this marvellous stone's occult nature that thereby he might with the better speed make his entry unto such experimentall conclusions and comparisons between the one and the other as shall be at large described and set forth in the third Book of this History that thereby the nature and condition of the animal may be discovered and demonstrated by that of the minerall And lastly for a conclusion unto this Book he sheweth the folly of such persons as being masked or overlaid with ignorance do imagine that any magneticall action can be effected essentially by the devills artifice or power averring confidently that the devill is able to effect nothing but by naturall means which also is rather ordained for the use of man then of the devill and consequently that man which useth the naturall creatures which the devill hath practised on to work wickednesse is no way culpable of Cacomagy as vain men would have it being that the righteous use of the creature for which God did ordain it is not therefore to be rejected because the devill with his adherents do unrighteously abuse them by converting them to mischief CHAP. I. That Sympathy is the off-spring of Light as Antipathy hath its beginning from Darkness The Etymology or true signification of both words as also the natures of them both are herein described SInce the radical and essential Unity with its two opposite branches or properties which are the characters of his Nolunty and Volunty have in generall terms been thus evidently described unto you with the two catholick effects thereof namely love and hatred and all those passions as well spirituall as corporall which are derived from them whether they be good or bad in respect of the creature that suffereth I think it now most fit to enter into our main discourse and to anatomise the secret bowels of that Sympathy and Antipathy which is not onely seen and made manifest in naturall but also supernaturall creatures by effect For no man of learning can be so ignorant and blind being instructed by daily experience which is the mother even of very fools as not to discern the hidden miracles both of heavenly and earthly things daily shining forth in Sympathy and Antipathy that is in concords and discords which are caused by reason of a secret league or friendship which is betwixt them even from their very mixtion in their first creation But before we presume to enter into this profound discovery it will be requisite to lay open the signification or Etymology of them both that thereby we may the better conceive their distinct natures and essences Sympathia is a Greek word namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est una cum or one with and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is passio or passion which pâ—oceedeth from the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. patior or I suffer as Antipathia is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. contra or against and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the first imports a passion bred of unity concord and love tearmed more properly compassion and the other an odible passion mooved by two resisting and fighting natures of a contrary fortitude I may therefore rightly define Sympathy to be a consent union or concord between two spirits shining forth or having their radical emanation from the self-same or the like divine property As for example All creatures that participate of those benigne emanations or beams which are sent out from God by his Angelicall Organs into the orbe of Jupiter are from thence emitted down to the earth and are conferred upon a multitude of creatures that were created under this property which for that reason do shine forth and emit their beams unto one another here upon earth lovingly and joyfully namely because they proceed all from one root which descendeth unto Jupiter also such as are friends to Jupiter or like unto him in condition send down influences in creatures which are acceptable unto such as live from their nativities and are sustained and have their complexionary faculties from Jupiter and therefore they send forth beams of friendship or benignity unto one another as are also Venus c. But contrariwise where the influences which are adverse in property or of an opposit divine emanation are sent down unto the Planet Mars which is enemy to Jupiter and from thence are poured out on creatures beneath there will be ill and unwelcome encounters made between the secret emissions of those creatures beams So that one by a naturall instinct doth seek to fly and escape the encounters of the other or to resist and fight against the other as shall more largely and plainly be expressed unto you hereafter But because the generall cause of all Sympathy and Antipathy is a hidden and secret emanation or shining forth by emission of beams from one creature unto another it will be most requisite for us to unloose the fardle of this profound business that we may the plainlier behold and contemplate the fountain and root of all beames and eradiations in generall and thereby unfold and lay open the mysticall reason of their difference and follow their extensions even from the root unto the trunâ—k and from it unto the boughs and branches and from those branches to descend even unto the individuall twigs which nourish and foster an infinity of leaves and bring forth fruit in abundance CHAP. II. How and by what Attributes or properties the Hebrew Rabbies and profoundest Cabalists do proove thaâ— contrariety of natures
with another And whereas the opposition which is made between the contrary Elements is apparent and manifest namely in respect of the fight or discord which is made betwixt dissonant qualities or natures as are cold and heat moisture and drouth So that in this case the Sympathy and Antipathy of Elements are well known to every one namely betwixt the water and fire and betwixt the earth and the aire We must know that there is yet a more latent and internall cause of Sympathy and Antipathy in things which by some is ascribed unto the occult natures of the Starrs but in verity it proceedeth from those Angelicall influences which do invisibly and after a most occult manner stream out of creatures that are born under a discordant Emanation which Reuchlin doth passingly well describe in these words Pholosophis Peripateticis id probatur quod câ—lum quodâ— bet Sphaericum praeter formam suam essentâ—alem habet assistenâ—em inte ligentiam orbis sui mâ—â—ricâ—m quae vocatur Angelus eò qâ—od ad hoc officium missa intelligens volens compleâ— jussa Creatoris tanquam inter Deum Naturam virtus media à qua fiunt operationes in rebus quas natura earum vel â—on faceret vel non sic faceret quas alii provenire dicunt a proprietate occulta aliâ— quia tale It is approved of the Peripatetick Philosophers that every Spherick heaven hath besides his essentiall form an assistent Intelligence which is the mover of his O be the which Intelligence is called an Angell bâ—cause iâ— being sent to peâ—fâ—rm that Office doth understandingly and willingly accomplish the Command of the Creator as a middle Virtue between God and naâ—ure by the which are effected operations in things which their nature either would not effect or would not do â—t after that faâ—hion the which are said by others to proceed from an occult property and others because it is so Whereby it appeareth that the hidden Sympathy and Antipathy in things as well celestiall as terrestiall proceed from the mysticall and arcane actions of Angelicall spirits or Intelligences who first receive that hidden property from a peculiar influence or irradiation which descendeth from some of the Divine influences which do inform and indue that Angelicall spirit with that Virtue But because it is not the Office of an Astrologian to penetrate thus pâ—ofoundly into these hidden Mysteries which belong unto the aeviall world forasmuch as his custom is to make the visible Starres the fountains of all those effects which by way of influence and irradiation do descend to operate as well by sympathy as antipathy in things below I will here after the Astrologicians manner make the well-spring of all sympathy and antipathy to arise from the manifold influence of the stars as shall more at large appear in the next Chapter CHAP. IV. The Astrologicall reason of Sympathy and Antipathy is herein expressed where also it is proved that being all inferiour spirits receive the influence of their nature from above and being that the elementall creatures are bâ—t the images of the celestiall so also it must consequently follow that as there are both Sympatheticall and Antipatheticall aspects or irradiations between two or more of the heavenly bodies and therefore there must of necessity happen that there is an emission of essentiall beams from one earthly body unto another which according unto the nature of the creature is either Sympatheticall or Antipatheticall I Will leave now a while to speak radically with the mysticall Hebrew and Cabalisticall Theologians and will open this mystery of occult radiation or streaming forth of hidden beams betwixt two creatures whether they be celestiall or terrestriall of a like and sympathising nature or un-like and antipathising condition after the manner of an Astrologian namely taking the visible organ for the invisible agent the externall creature for the internall angelicall vertue the starry influence for the hidden supercelestiall emanation which is poured out into the spirits or intelligences which inhabit and illuminate the stars and send it down again from them into the elementary world to animate the winds and by them the catholick element altered after a four-fold manner and by the element so altered to inform the meteorologick bodies diversly and by them the severall compounded creatures both in the sea and land We ought therefore to know speaking like the Astrologian that there is a manifest opposition and agreement not onely in respect of the manifest qualities of the elements which are observed to be as well in the fixt as erratick stars for the watry signes of the Zodiack are contrary unto the fiery the nocturn unto the diurn the orientall unto the occidentall the male unto the female but also in a more hidden regard For the best Astrologians have noted that as Jupiter Sol and Luna are friends unto Saturn so Mercury Mars and Venus are his enemies Againâ— all the Planets but Mars are friends unto Jupiter Moreover there is not any of the Planets that is Mars his friend but Venus onely and especially Sol and Mercury are his greatest foes Also Jupiter and Venus are friends unto the Sun as contrariwise his enemies are Mars Mercury and Luna All the Planets are said to love and favour Venus but Saturn Mercury's friends are Jupiter Venus and Saturn his enemies are Sol Luna and Mars The friends of the Moon are Venus Jupiter and Saturn her enemies are Mars and Mercury The friends unto the head of the Dragon are Jupiter and Venus the enemies are Saturn and Mars Lastly the enemies of the Tail of the Dragon are Jupiter Luna and Venus as contrariwise his friends are Saturn and Mars Besides all this we ought to note that there is another kind of friendship or enmity between the Planets namely when the one of them hath his exaltation or dignity in another's House In this case therefore the things subject unto the influence of the one will lovingly embrace the aspect of the other and contrariwise the depression or detriment of the one in the House of another maketh the spirit of the one creature who is born under that Planet which hath the detriment and is oppressed by a bad aspect of the other that is in his own house where the detriment is to aspect antipathetically a thing that is under the other by this means I say the presence of the thing born or springing forth under the Planet of that House will be ungratefull and odious unto the other person or thing whose detriment is in the said House Contrariwise we must note that two creatures will well sympathise and joyfully agree with one another where their Planets do consent together in nature quality essence and strength as are Mars and Venus for these sympathise by a naturall instinct So also Venus Jupiter Mercury and the Moon agree together and so likewise the unfortunate Planets do agree in the multiplying of misfortunes We ought also in like manner to know
Philosohers in generall conclude that Inferiora à superioribus reguntur that Mundus inferior sit corporibus superioribus contiguus Inferior things aâ—e governed and directed by the superior and the inferior world is contiguous unto the superior bodies And Ptolomy Vultus hujus saeculi subjecti sâ—nt vultibus coeli The effigiesses or shapes of this world are subject unto the images of heaven And Aristotle Est mundus iste supernis lationibus fere continuus ut inde vis ejus universa regatur This world is almost continuall with the supernall lations that thereby his universall power may be governed And Hippocrates De coelestibus autem rebus sublimibus mihi nihil dâ—cendum videtur nisi quatenus homines animaliaque caetera quae in terris degunt gignuntur nataque sunt principia originem inde habere demonstrabo quod anima de coelo est quod dolere languere mori denique quicquid boni malive est in homine de coelo proficiscitur Touching celestiall and Divine matters it seemeth to me that there is nothing to be said save onely that I will demonstrate that men and beasts which live upon the earth and are begotten and born have their beginning and Originall from thence and that the Soul is from heaven and to be dolorous to languish and to die And finally whatsoever is good or bad in man doth proceed from above And for this cause Haly saith Medicus qui Astronomiam ignorat est tanquaem caecus viam baculo examinans huc atque illuc miserabiliter cespitans pro qualibet boni malive-apparentia The Physitian which is ignorant in Astronomy is like a blind man which examineth and searcheth out his way with a staffe miserably reeling this way and that way according to every appearance of good or evil But to come nearer the point Cichus Eschulamus saith That every one of the twelve Signes receiveth his particular and speciall name from the nature or property of some beast because the nature of the one doth seem to symbolize with that of the other And Moses Arabicus saith That every animated thing hath a peculiar star which sendeth down his influence to defend and preserve his like upon earth and that by the divine will and command As for example The Stars which are in Aries govern and send down their influence upon the terrestriall Ram and on sheep and the celestiall Scorpion upon the terrestriall one And Reuclin saith Non est tibi ulla planta aut herba inferiùs cui non est stella in firmamento quae non percutiat eam There is not a herb or plant here below which hath not a star in the firmament to beat on it by his influence To conclude you may discern by this the Astronomers and Philosophers intention namely to take the visible bodies action for that angelicall spirit or vertue which ruleth and vivifieth all things that are beneath and breatheth forth influences out of the starry organs and not the starry sphear as the worldly Ethnicks did imagine who went no deeper into the mysteries of God and his nature than their corporall eyes and ocular experience did guide them But they which have dived more profoundly into these secrets have evidently discerned a more hidden principle in these occult influences Hereupon Hermes saith Dii in astrorum ideis cum signis ecrum conspiciebantur dinumeratae sunt stellae secundum eos qui inhabitant illas Deos The gods were discerned in the idea's of the stars with their signes and the stars are numbered according unto those gods which do inhabit them Where by the gods he meaneth the variety of angelicall emanations which proceed from one unity or he may take the Arch-angels which are the conductors of those severall emanations for gods at which the Apostle doth rightly except when he saith Dii quidem sunt qui dicuntur in coelo in terra nobis tamen unus Deus Pater ex quo omnia unus Dominus Jesus Christus per quem omnia There are such creatures as are called gods in heaven and in earth but unto us there is but one God the Father from whom are all things and one Lord Jesus Christ by whom are all things As if he had said God the Father or the radicall Unity is the fountain from whence all things spring and his catholick emanation the immediate act by which all vertues actions and vivifications are diversly effected according unto his will which sent it out both in heaven and earth So that it is not the Angel but God in the Angel Wherefore Picus Mirandulanuâ— Ad coelum non est referendum si quid à nobis sit quod nostras vires videtur excedere sed potiùs vel ad angelosvel ad Deum If there be any thing from us that exceedeth our power it is not to be referred unto the heavens but rather either to the Angells or to God For this reason therefore Rabbi Moses Angeli non movent semper orbes coelestes eodem modo quo fit ut non semper eodem modo fiant mutationes horum inferiorum maximam namque vim atque potestatem angelica exercet conditio in res corporeas quapropter intellectus agens à quo influunt formae nominatur Angelus appellatur praefectus universitati ut dixerunt Sapientes nostri vocaturque Mitattron a quo quidem gubernantur omnes Virtutes singulares quae pariter Angeli dicuntur quorum est multitudo quoad nos infinita sed quo ad Creatorem determinata finita The Angels do not alwaies move the celestiall orbes after one manner And thereupon it commeth to passe that the mutations of inferiour things are not made after one fashion for the Angelicall condition hath a great force and power over corporall things and therefore the intellectuall agent from which the forms of things do issue or stream forth is tearmed that Angel which is the President of all the world as our wise men have testified and it is called Mitattron of whom all singular vertues are governed the which are likewise called Angels of which kind there is an infinite multitude in regard of us though unto the Creator they are limited and finite And Rabbi Bresitts doth seem to confirm thus much in these words Creator quotidie creat coetum Angelorum quos alii vocant For mas quod sint substantiae formales quibus tota sphaera generabilium corruptibilium absque numero plena est The Creator doth daily create a company of Angels which other men do call Formes because they are formall substances of the which kinde the whole sphear of generable and corruptible things are replenished without number Now by this Intellectus agens or Mitattron forasmuch as it is the President over the whole world which I said before to be that Anima mundi of the Platonists which did animate every particular thing by sending out of an
heaven and earth were made of water and by water by the Word as Sacred Philosophy teacheth us then they would have known also that the common substantiall Subject of them all was but one created watery spirit also that this spirits four-fold information was effected by one increating formall essence or Divine Word acting and informing that universall Element by a four-fold emanation so that the will of one creating Spirit effected by and working in four Angells of an opposit nature maketh disposeth or changeth every day this one spirituall watery Subject into this or that Element according unto the Will of the Creator All which is evidently demonstrated by the wether-glass For the aire therein inclosed doth by contraction or dilatation convert it self into the form of any of the Elements and is altered therein according as the nature of the Macrocosmicall blast or wind that bloweth Now whereas it may be objectively demanded From whence then came the earth and waters that are resident perpetually here beneath I answer That they are the effects which the winds by the Will of God or ELOHIM RUACH did originally produce and these were framed first out of the aire namely by thickning it by one degree into water and ingrossing it by another into solid and fixt earth as it appeared by the third daies Creation where it was said that Aridum apparuerit ex aquis Dry-land did appear out of the waters But the Divine Philosopher St. Paul doth confirm all this where he affirmeth that we ought to believe by Faith that those things which are visible were first of things invisible and unseen And again if that the two lower bodies did not resolve themselves by little and little though insensibly into aire it would not be possible that the earth or the water could hold that abundance of Water Stones Brimstone caused of Lightnings and such like which falleth from the aire and yet we see that neither the aire nor water nor earth are at any time found bigger then their naturall accustomed proportions By this therefore I have sufficiently expressed unto you the attractive and contractive property of the Northern Pole in the aire which inferreth thus much that as the Northern blasts are enemies unto life because they contract from the circumference to the Center which is contrary unto the act of man's life therefore all things that are reduced into a chill cold and Northern property be they airy watery or earthy they draw strongly unto them as it is proved by the weather-glass For the included aire being animated by the effects of a strong and obstinate Northern wind sucketh and draweth the waters on high namely from the Aequinoctiall point of the glass unto the Center of the North Pole which is assigned by the head of the mattras and also by the same reason congealed spirits in any earthly substance do suck or draw from the exteriour to the interior as we observe that Bole Armoniack sucketh moysture unto it and also all other earth when it is throughly dry and that in his own naturall condition namely because it being of the quality of the North it sucketh and draweth strongly a watery moysture but this is by reason of his drought the attraction therefore in the Load-stone is otherwise For it having the essentiall nature of its mother Earth and the virtue of the North in his Pole draweth the masculine Sulphureous spirits out of Iron greedily and that with a feminine appetite by reason of the propinquity and likeness of one nature unto another The like regard also hath the Pole star unto the Load-stone as the Load-stone hath unto the Iron which is his like For Natura Natura suá gaudet laetatur Nature is glad and rejoyceth in her like nature as Empedocles doth truly testifie But both the Iron and the Load-stone are of one myne one vein and one nature seeing that both of them are of an earthly and boreall disposition and therefore the Load-stone and his formall included spirits being more encombred with superfluities then the refined Iron doth as it were either for their assistance namely to be delivered from that incombrance draw unto them their like out of the purified Iron or Steel by a wonderfull appetite and in this action suck unto it the Iron who as unwilling to leave its formall spirit doth follow by a naturall continuity the motion of its formall beams or else for comfort and consolation yea and formal refection's cause no otherwise then the cold materiall female doth the more formall male to be refreshed by the masculine seed or sulphureous Form which they both received from that generall Agent 's ideal Northern nature that sustaineth and animateth the earth I will prove it by a similitude but in a vegetable substance We observe that the grain of wheat not participating with the nature of the earth that is so long as it is above ground and not sown attracteth not his like from heaven but when it is committed unto the earth and the earth by corruption hath unloosed his bands his spirits suck down from above the Sun-beams and celestiall influences of his fixt constellation and erratick Planet in quantity that thereby it may be delivered and rise again by the celestiall beams of his own nature that descend from heaven and principally from the Sun so that like being added to his like becommeth the stronger in ascention For experience teacheth us that the celestiall included form or vitall beam creepeth out of the earth upwards tending by all his appetite unto its ethereal native home from whence it came but because the Element of fire is contiguous unto the aethereal spirit therefore it will not permit these aethereall or sunny-beams to ascend without it and because the aire is a near-cleaving and continued neighbour unto the fire therefore it will not permit the fire to ascend without his presence and again the water challengeth the self-same priviledge namely to ascend with the aire and lastly the earth will not let the water move upwards without her company as being next of her race and therefore will have the self-same prerogative with the other three But because the earth is ponderous and cannot ascend she holdeth it fast below and will not permit the spirit to sore higher and so those beamy spirits which seemed to descend for the freedom of their brethren are by these Elementary ties or rather the four-fold disposition of one Element detained and made to hover and hang in the aire where insteed of flying upwards to heaven they do multiply into many graines And I have noted by mine own experience namely by anatomising of corn with the fiery knife of distillation that the female in corn which sucketh down the celestiall influences of the like nature is a pure volatil Salt of a refined or aereall terrestrial condition but rich in celelestiall fire and therefore made volatil and airy by the union of both extreames so that it is this female
and odible property in Mars by her feminine embraces If we look seriously into the inward nature of Iron or steel we shall find all this to be manifested by effect for I have with a certain familiar Menstruum reduced all the body of Steel into a kind of Copperis or Vitriol which nature of minerall salt is familiar with as well to Copper as Iron for Vitriol is by the same reason extracted out of Copper Now we shall find in Vitriol or Copperis a hot burning corrosive nature and an earthy attracting sulphur which sucketh unto it as Bole Armoniack or Terra Sigillata doth moisture whereby it is evident that as well a Martiall and Saturnine as Venerian condition concur in the magneticall or ferruginous salt Again we shall find that the influxions of Mars do mingle themselves naturally with the northern wind and agree well with the nature of the earth by reason that in the circulation of elements the earth doth in regard of her siccity consent and sympathize with the fire Again Ptolomy doth ascribe those Aquilonary winds which are violent unto Mars his influences moreover that Mars his spirit is the cause of the attractive vertue in each corrosive salt and gum that is subject unto it it is well manifested in Euphorbium Scamony Laureola Flammula and hot corrosive Venomes for these as Hermes telleth us are subject unto Mars his Constellation Hereupon we finde that Vitriol is cold acid and stiptick in his externall and yet hot caustick and corrosive in his interiour And again Iron which is called Mars because it is subject unto Mars his influences is Vitriol or Copperis in his interiour as also Copper which is a minerall subject unto the Constellation of Venus and therefore is called Venus CHAP. III. Of the excellency of Man in the Animal Kingdom and of the admirable nature of the Load-stone in the Mineral I May well presume to compare the Load-stone in disposition with Man considering the admirable vertues and dignity of the one in the Animal kingdom and the miraculous operations and mysticall properties of the other in the Mineral region As for Man for dignities cause I will speak of him in the first place there is such a super-eminent and wonderfull treasure hidden in him that wisemen have esteemed that the perfect wisdom of this world consisteth in the knowledge of a mans self namely to find out that secret mystery which doth lurk within him For man is said to be the center of every creature and for that cause he is called Microcosmus or the little world Centrum miraculum mundi The center or miracle of the world containing in himself the properties of all creatures as well celestiall as terrestriall and consequently of the Load-stone He is Templum Dei the Temple of God Corpus Christi the Body of Christ Habitaculum Spiritus sancti the Habitacle of the holy Ghost as the Apostle hath taught us Neither verily may it be imagined that God would make choice of an unworthy dwelling place And therefore in the consideration thereof and our enquiry after so great a mystery we had need to proceed with our exactest discretion and judgment from the visible things of man unto the invisible that is to penetrate with the sharpest edge of our wit by demonstration à posteriori or from the externall man into the bowells of his secret mysticall and internall beeing wherefore we proceed thus Seeing that Man is rightly reported by Hermes to be the Son of the world as the world is the Son of God being that it is framed after the image of the Archetype for which cause he is tearmed the little world It will be requisite to understand that he is in like manner divided into a heaven and earth as the great world was and consequently containeth in it self no otherwise his heavens circles poles and stars than the great world doth And also as we find that the spirituall image of the heavens with their circles and poles are delineated also in the earth and every particular thereof as it appeareth in the Loadstone and Iron so the character of the inward man is deciphered and pourtrayed out in the outward man no otherwise than we may judge of the fashion of the sword by the scabbard or the kernell by the shell Concerning the re-search or enquiry after the worlds poles in man there hath risen no small difference amongst the Philosophers Pythagoraes Plato and Aristotle have ordained the east part of the world to be his right hand and their reason is because the diurnall motion of the heavens which proceedeth from the Primum mobile is effected from east to west and consequently the west must be his left hand or sinister portion and in placing man according unto this position his face must look unto the north and his posteriors unto the south But Empedocles opposeth this opinion affirming that the Aestivall Solstice o◠the Tropick of Cancer is the right hand of the world it followeth therefore that the Hyemall station of the Sun or the Tropick of Capricorn must be the left and according unto this direction man's face must behold the west As for mine own part mine opinion is adverse unto both their minds forasmuch as I being moved thereto for reasons as well Theologicall as Naturall would rather adapt mans face unto the Orient or eastern quarter and then his posteriors shall respect the west and so the north pole will correspond unto his left hand and the south unto his right That this position is not onely naturally but also divinely befitting the Microcosm we prove it thus The Patriarcks Prophets and Apostles in their devoutest prayers did use to convert their faces unto the east which is an argument that this quarter of the world was by the Creator alloted unto mans anteriour part And in Matthew we read that lightning shall come out of the east and shall passe unto the west And in another place it is said Metimin◠quamque ad plagam orientalem ad plagam australem ad plagam occidentalem ad plagam septentrionalem Measure forth unto the east and the south and the west and towards the north As if he had said Measure out plots of ground before you and at your right hand and behind you and at your left hand And Job saith Behold I go into the east and he will not be there and unto the west and I shall not find him there or unto the north where he worketh and I shall not discern him he hideth himself in the south and I shall not behold him But St. Jerom interprets this place thus If I shall go unto the east he appeareth not if unto the west I shall not understand him if unto the left hand what shall I do I shall not overtake him if on the right hand I shall not see him And Tremellius thus If I shall go forward he will not be there if backward I shall not find him when
you say and there may be a microcosmicall Magnes or Load-stone which may be selected and gathered out of the living man without any detriment or prejudice unto his life whose vertues both in regard of its monstrous and unnaturall generation being composed of unlike parents and being compacted of two substances different in kinde as the Mule is namely of an earthly Mercury and cholerick sulphureous human spirits as also in his manner of attraction of the spirituall Mummy out of the living man yea and what is far more admirable by the transplantation of it either to the animal or vegetable kinds it worketh after a strange fashion either sympathetically or antipathetically I know that these newes will streight way be esteemed by some who are apter to judge amiss than rightly to scan to be diabolicall And why Marry because they passe the sphear of their capacities And yet I know this to be true and know them which have put it in execution not without the wonderment of many yea I know this Microcosmicall Magnet and the use thereof the which when it is tryed by wise-men and well pondered by them will appear as naturall as the effects thereof will seem strange and the reason abstruse But if that which I have said before be well understood and seriously pondered the cause hereof will not seem so hidden as that it should exceed the limits of nature Of this kind of magneticall action as well sympatheticall as antipatheticall I purpose by Gods grace to discourse more at large in the third or last Book of this Treatise or History CHAP. V. In this Chapter is expressed the secret cause why and manner how as well the Microcosmicall as Macrocosmicall Load-stone doth operate ad distans and thâ—â— unto an unknown dimension or unlimited intervall MR. Foster hath sufficiently expressed the shallowness of his Philosophy where he averreth That because the light of the Sun and Stars cannot penetrate the thick clowds and opake bodies Ergo the formall essence of a man is not able to pierce and penetrate directly in his course without being stopped or hindred by Castles Hills Woods and such like But had he been a little more profoundly seen or immersed in the bowels of true Philosophy he would have known that the Etheriall sperm or Astralicall influences are of a far subtiler condition than is the vehicle of visible light Yea verily they are so thin so mobile so penetrating and so lively that they are able and also do continually penetrate and that without any manifest obstacle or resistance even unto the center or inward bosom of the earth where they generate mettals of sundry kinds according unto the condition of the influence as the antient Philosophers do justifie The subtlety therefore of this spirit Plotinus according unto Plato's minde doth fully expresse in these words Tanta est Aetheris tenuitas ut omnia corpora penetret universi tam supera quam infera cum ipsis conjunctus aut implicitus ea major a minime reddat quia spiritus iste interior cuncta opera eorum mole minima nullum prorsus augmentum recipiente alit atque conservat The tenuity of the Aether is such that it doth penetrate all the bodies of the world as well above in heaven as below on earth and this heavenly substance being joyned and mixed with them it maketh them not a jot the bigger for all that because this inward spirit doth nourish and preserve all bodies without adding any thing unto their weight or encreasing of their substance And by reason of this heavenly natures purity or subtlety the heaven or coelum is called by the wiser Philosophers and mysticall Poets the Husband unto the earth which they tearm Vesta yea and the very stars of heaven among the which the Copernicans ranck the earth are likened unto his wife being that they are extracted out of the aetheriall substance no otherwise than Eve was out of the side of Adam for they are defined to be the thickest portions of their orbs by reason whereof they are accounted as the members of heaven and consequently there is nothing so thin subtle and piercing as is that spirit from whence by condensation they are derived This is the cause that the true Alchymists do tell such wonders of their Coelum which they call their Quintessence arguing that by reason of its purity and subtlety it is able to penetrate all things And the Philosophers say that it is their nature which they define to be Vis quaedam rebus infinita omnia permeans entia cunctas generans res easque augens alensque ex similibus similia procreans A certain infinite power in things which penetrateth and passeth through all things ingendring every thing and augmenting and nourishing them and procreating like things of their like And verily if you will be pleased to consider really what I have spoken before you will remember how I told you that the angelicall vertue proceeded from the archetypicall emanations and are the types of the divine Idea Again that the aetheriall spirit was filled with the angelicall influences which had their essentiall root from God So that in verity it is not the starry light which penetrateth so deeply or operateth so universally but that eternall centrall spirit with which his divine and unresistable essence penetrateth all things both in heaven above and in the earth and waters beneath And all this the mysticall Philosophers seemed to verifie though darkly when they called Saturn which was the father also of Jupiter or the head of the catholick emanation the father of Coelum or Heaven arguing thereby that in the emission of the spirit of wisdom he produced created or informed the heavens according to that of Job Coelum ornasti Spiritu tuo Thou didst adorn the heavens by thy Spirit And David Verbo Domini fimati sunt coeli Spiritu ab ore ejus omnis virtus eorum By the word of the Lord the heavens were made and by his Spirit each vertue thereof And St. Peter Coeli erant prius terra ex aquis per aquas existentes verbo Dei The heavens were first and the earth of water and by the waters existing by the word of God It is certain therefore that the whole essentiall act of the aetheriall spirit is the divine emanation or the bright incorruptible Spirit of the Lord and therefore of necessity that spirit which is worthy to be the immediate vehicle of so unresistible and emanating influence must be conformable to it in purity and subtility which is the informer who is said by the wise Solomon to be Omni re mobilior subtilior attingere ubique propter suam munditiam innovare omnia implere orbem terrarum To be the most active and moveable and subtill of all things and to penetrate and pass everywhere by reason of his purity in essence and to renew and refresh all things and to fill the
earth with his presence This therefore was it that made some even of our Christian Philosophers to break forth into these speeches Deus est Natura Natura Deus God is Nature and Nature is God Whereby they ment that the naturating or radicall informing nature was the eternall emanation which made and informed the humid nature of the world which for that reason was called Natura naturata or the Nature which was made naturall namely by the presence of the Naturating nature or Spirit of the Lord which moved upon the waters and imparted unto them of his fiery informing Vigor or Essence as we may find partly by Sacred Testimony and partly by the confirmation of St. Austin We must therefore after a due consideration of this which is said infer that if the influence be compleatly animated by the incorruptible Spirit of the Lord then must it be indued with the properties of that Spirit or Divine Nature and consequently it must be the most subtill quick movable and penetrating of all spirits and in that respect will be able to pass through all solid bodies without resistance and also to ingender augment and nourish all things and being incorporated or specificated it procreateth like individualities of their like and again it hath in regard of our capacity an infinite extension and therefore cannot be limited All which I purpose by experience or ocular demonstration to demonstrate in this manner We find in practice that the Load-stone by virtue of his subtill spirit which doth internally animate it is made so potent through it in his attractive virtue that it is able without resistance to display and transmit the beams of his active virtue quite atravers the hardest stones the most solid and finest grained wood through thick plates copper tin silver or gold yea and to penetrate quite through the impenetrable glass it self and other such like compacted stuff which have no sensible porosity or spiracle which is an evident Argument that this spirit is of a far more peircing and subtill nature than the sublunary aire forasmuch as it is denied passage through the slightest paper-skin or bladder In the like manner man's inward or celestiall spirit which is the vehicle of this vivifying beam is so subtil in it self that nothing is able to resist it when the inward mentall beam doth aime at any mark how far or how inaccessible soever it may be esteemed in the fleshly mans conceit For being this celestiall or aethereall spirit in man is made after the pattern of the Divine Image which it beareth it must also resemble it in its actions Now the subtilty of the Divine act in man's spirit is expressed by Hermes in these words Quicunque hac Dei Naturà fulti sunt intelligentià suâ cunctà complectuntur quae in terra sunt in mari siquid est praeter ea supra coelum atque adeo scipsos erigunt ut ipsum quoque bonum intueantur Who soever do rely on this Divine Nature may comprehend by their understanding all thingâ— whâ—ch are upon the earth and in the seas yea and besides all this any thing that is in heaven above and also they may elevate themselves in such a manner that they may behold the face of goodnesse it self c. Whereby he signifieth the all-sufficient act of penetration which is in the mentall beam by whose unresistable action the celestiall influence doth penetrate and operate without any intermediate resistance in and through all things By which it is evident that as every inferior specifick creature is indued with this essentiall spirit and doth consist and is as it were founded and edificated on it as on an essential Corner-stone or Foundation so the emission of his beams is not to be limited by any setled Sphere of activity as the unadvised and more sensuall then intellectuall Philosophers have defined it to be being that it is Vis in rebus infinita An infinite virtue or nature in things and therefore not finite or determinable For look how far it shineth or emitteth his active spirit out of the Center of the celestiall star even so far is this Centrall terrestriall bright Spirit able to make his Semidâ—ameter of extension So that as the heavenly starr's beamy influence doth penetrate downward unto the Center of the earth even after the very like manner doth each terrestriall star peirce unto the Center of the celestiall star from whence it was derived and the more rich and exalted is the starry form in the creature the nearer it approacheth unto the nature of the most exalted star in heaven and maketh his extension the more forcible Now as we see that every Astrall influence in the creature doth by a naturall inclination and that Sympathetically aspect the star or celestiall Fountain from which it did spring and likewise that star in heaven by a paternall respect doth send down his influences to feed and nourish his like filiall fire or form in the creature here below and both of them by a mutuall relation do rejoyce together at the spirituall presence of each other whereupon it is said Naturá natura laetatur naturam continet O natura coelestis veritatis naturas Dei nutu multiplicans Nature is rejoyced in nature and containeth nature O celestiall nature which by the Will of God doth mulâ—ply natures so likewise each kind or species which is indued with all one influence doth because of his likness to another send forth by a sympatheticall consent beams of one nature making an harmonious Symphony in the concourse of their beams by which they do agree in union of love And for this reason the axiom of the Philosophers before mentioned runneth in this strain Natura ex similibus similia procreare solet Nature doth use to procreate like of like And this is the cause why each specifick Form doth rejoyce in its like and is ready to produce his kind and doth not use to passe the limits of his kind as for example A Man's nature produceth a Man a Horse a Horse a fenel-seed fenel a bean a bean wheat produceth wheat c. And also the nature of each thing so created is most amiable unto the nature of his like and sendeth forth the amiable and Sympatheticall beams of his affection to concurre with the like beams which are emitted from his like so that both of them do easily consent and rejoyce at each other and by contraction of beams they indeavour to cause a union For this reason therefore the Load-stone rejoyceth at the aspect of its like for if one Load-stone meeteth with another each will aspect the other by their Saturnine Sulphureous spirits and embrace each other For by their applications they will Centrally suck and draw the one to the other with a Sympatheticall imbracing Also because that the Iron is subject unto the self-same constellation and hath his Centrall star in all points correspondent unto the Load-stone for which essentiall consanguinity
aire insomuch as he hath power to stir up tempests in the seas and storms in the elementary heavens and therefore the aire by some is called The Synagogue of Satan What! must we therefore abhor the aire and winds because the devill doth at sometimes act by and in them his mischievous feats when as the aire is cleared and purified from all corruption as Aristotle saith rightly by agitation of the winds for if it were not excited and moved by the winds it would putrifie as the standing waters doth Again if we should fly from and loath the aire how should we live when the airy spirit is the spirituall seed of our life We read also in Scriptures that God causeth the Sun indifferently to rise upon the good and bad and that the Sun and Moon do harm or hurt some as again they are comfortable and propitious unto others and therefore David saith The Sun shall not harm thee by day nor the moon by night The Moon which is termed by the Poets Hâ—ccate is the goddess of witches for unto her did the famous Enchantress Medaea make her orisons for the furthering of her purposes and yet the aire the water and the earth are seasoned with her humid or madid vertues and the plants yea and animals do acknowledge her the Patroness of vegetation the maketh the seas to swell and again by another kind of her position or aspect the seas are abated in their pride and humours are more scanty in every living or vegetating thing Yea we finde that all the malignant watry spirits are subject unto her influences and that Satan also taketh his advantage on the diverse positions of her or conjunctions and applications with other as well fixt as erratik starrs to work his feats for he is an old beaten Souldier in Astrology and knoweth the effects of every situation of the heavens and therefore can take the advantage of their strongest influences upon animal vegetable or minerall creatures which are subject unto them he knoweth the due times when they are poured down upon them and is expert in their virtues which are then onely of greatest efficacy and force when the powerfull point of their proper constellation striketh upon them and stirreth up their Centrall spirits to shew forth the uttermost of their occult or arcane natures and conditions and then at the very instant he collecteth the herb or stone or maketh use of the Animal's members or teacheth such as are Sorcerers to do it without knowing the mystery of the constellation 's concurrence or application at that time of the collection with the naturall creatures so collected So that when they attempt to make use of the same Simples at another time they find them weak and of none effect because the spirits of every herb animal or minerall are weakest when the starre which is their nursing celestiall mother hath least power or dominion in heaven All which the true Astrologicall Philosopher knoweth right well by experience to be true For gathering of a Simple at the point when the constellation as well fixt as erratick which hath the essentiall dominion over it is in his greatest dignity and power in heaven he findeth an admirable efficacy in it as well in his occult as evident property when contrariwise if it be collected at a season wherein the heavenly Patron is weak and feeble they will appear as it were faint and almost dead in their power Whereby it is most apparent that it is the naturall creature 's which by their own essentiall natures work even as well those sympatheticall as antipatheticall effects which the devill doth make use of to perform his devices even as the Physitian Philosopher or naturall Magitian doth to effect their own ends What shall we say then what that whosoever shall use or operate by the same creatures be they animals vegetabls or minerals are Cacomagicians and their work diabolicall because the devill at some times maketh use of their subtil and abstruse action to build himself a name amongst fools Is it not God that worketh such effects in these his creatures Did he not by his Word bestow such virtues on them in their Creation and continued it in their sucession by generation Why then is it not as possible unto Man who is framed after God's Image to know the true time of the collection of these creatures with the uses and virtues thereof as well as the devill What because forsooth he since the fall Adam is blinded with ignorance and cannot see or distinguish light from dakness That Adam knew the virtues of the starrs and of every particular earthly creature subject unto every one of these starrs we partly gather out of Scripture For else could he not have assigned a proper name unto each of them agreeing to his nature But if the sucession of Adam is blind and cannot distinguish of colours and therfore is ignorant also in these hidden treasures of God How I pray you came the devill to have so deep an insight in them being that he fell for his rebellion farre deeper than Man and is clogged with a darker vayl than he and therefore is called the Prince of darkness Oh you reply the devill is a spirit without body and therefore is able to discern the hidden things of God in nature sooner and beter then Man who is a gross bodily creature And again Man dieth every Age but the devill by reason of his long continuance is of great experience I answer That though Man die and continueth not long and though he be obscured in his understanding by reason of his Fore-fathers fall and though he be clad or indued with a dark and combersom body yet hath he the revelation of the Truth and a discovery of the abstruce mysteries of Naturall things first from God bequeathed and left unto him by succession that is by a Cabalisticall tradition even from our Fore-father Adam and by the revelation of God's Wisdom or the good Spirit which he hath bestowed upon the Elect For by it as Solomon himself doth restifie he came to know the disposition of the Earth the virtue of the Elements the beginning end and middle of times the change of manners the division of times the course of the year the disposition of the staâ—rs the natures of living creatures the condition of beasts the force of the winds the differences of Plants the virtues of roots yea saith he and I discovered all hidden and abstruce things For Wisdom who is the worker of all things taught it me c. And again it is said that he knew and was instructed in the mysteries of all Plants even from the lowly Hysop unto the lofty Cedar of Libanon Was it then a diabolicall action in Solomon to look after and to practise upon the abstruce natures of Plants and Animals and to find out by his skill in Astrology the proper starrs which are their true Patrons and charitable Mothers in heaven and to make
that all these are lies I reply That it was a learned Philosopher and famous Theologian that relateth them who no doubt would if he lived tell him That he should learn to understand the hours of elections the stars that have dominions on the earth and their times of exaltation or fortitude on the earth And lastly over what creatures in the three compound Kingdoms they have their proper influences For my part I know admirable secrets in man and beasts for the which the Peripatetick Philosophy can yield no reason as for example That the Pike or Jack-fishe's guts dried should mightily provoke urin the sucking of blood from a Mole whose nose is cut off for the same purpose will cure the falling-sickness and that after the taking of it it maketh the party exceeding sick as experience hath taught us by the cure of a Lady in Kent who was cured thereby Also that it being burnt unto powder it should by an occult nature expell the cholick That the heart and liver of the Frogs should be approved for the falling-sickness That a Snake's skin should accelerate and hasten a woman's delivery That the menstrues in a woman should cause a Leprosie That the Toad dried should stench blood as also the Spider being applyed unto the nostrills of him that bleedeth as I have often tried As for other occult miracles in stones mettles herbs and animals the true schollars unto Solomon I mean Hermes Plato Albertus Magnus Diascorides and such like are full and doubtlesse they would not prove so sottish and indiscreet to publish lies and to write things of impossibility averring them to be effected in their knowledge and so by that means lose that reputation which they have gained in the world by their wisdom But as concerning the practise of our main businesse which is touching the sympatheticall and antipatheticall respect that is between the different Mummy which is in mans body and the ocular demonstration thereof produced from the Loadstone I purpose in this next Book to shew and prove more unto you than any one hath done before me unto this present as I may imagine The Third BOOK Which toucheth many practicall Proofs and experimentall Conclusions to confirm the loving Microcosmicall Attraction or sympatheticall Coition and antipatheticall Expulsion or hatred by the magnetick and expulsive property of the Macrocosmicall Load-stone The Argument of this Book The Author's Proem unto this present Book wherein he briefly and in few words reciteth what is said before I Have related to you in my precedent discourse and made sufficient proof of it that the spirituall Christ the divine Word or eternall wisdom is the true basis or foundation of the essentiall Philosophy as is proved by the Apostle's testimony forasmuch as he is the sure and never-failing corner-stone on which every creature is builded and in whom it consisteth seeing that in it is life and that life is the essentiall light which vivifieth all things and consequently operateth all in all as the Scriptures do sufficiently testifie For if the Spirit of the Lord doth impart unto the creature life and inspiration and all things And if again that Spirit doth replenish the earth and be in every thing as Solomon confesseth then must we also acknowledge that this centrall Spirit of every specifick thing is that Divinity wherein the essentiall root of all magnetick sympatheticall attraction and antipatheticall expulsion in every kind consisteth For being it is the catholick love which imparteth it self unto every particular existence to give it action and motion to attract his like nature for a convenient nourishment assistance and consolation so also it maketh the organ in which it acteth to resist and expell all such emanations as either in order quality or essence do disagree and are opposite or harmfull to the specifick existence or conservation For this reason therefore it endueth the creature with a double affection namely with a concupiscible desire and an irascible hatred whereof the one doth rejoyce or sympathize with his like and therefore allureth or draweth it unto him to consolate and assist him in his beeing the other doth eschew and drive away by an antipatheticall and odious aspect that which may be harmfull and noysome unto it And this is the act of that all-creating and sustaining Wisdome which made each creature by a kind of successive preservation which it sucketh from his like in the world to be and exist and consequently hath given it an irascible faculty to defend it self from that which is contrary unto it Whereby we may see how this vivifying spirit doth moderate all things with an unpartiall hand insomuch that though it hath framed all things by opposition namely light and darknesse and therefore in mans regard both good and evill yet he ordained that each individuall should have the faculty to eschew with an irascible and antipatheticall disdain that which unto it is contrary either in order or nature or both untill the time be accomplished in which after he is exalted he shall expell all contrariety and discord out of this world by making a sympatheticall union amongst all things which also St. Paul doth argue in these words Cum evacuaverit omnem Principatum Potestatem Virtutem Oportet autem eum regnare donec ponat omnes inimicos sub pedibus suis novissima autem inimica destruetur Mors Omnia enim subjecit pedibus ejus Cum autem ei subjecta fuerint omnia tunc ipse filius subjectus erit illi qui subjecit sibi omnia ut sit Deus omnia in omnibus When he hath evacuated every Principality and Potestat and Virtue For he must raign untill he put all his enemies under his feet the last enemy death shall be destroyed For he shall subject all things under his feet And when all things are made subject unto him then also the Son shall be subject un-him who hath made all things subject unto him that God may be all in all Whereby it is evident that the catholick Magneticall virtue which resideth in God's eternall Spirit shall at the last be exalted after his glorious victory and draw all things unto him and all things shall be one in him and he in them and consequently all Discord and Hatred being banished and laid apart Love Peace and Vnity shall erect the perpetuall and never-dying Trophy of this hallowed Victory This universall Magnetick Virtue is acknowledged by the Spirit of Christ in these words Si exaltatus fuero à terra omnia traham ad meipsum If I shall be exalted from the earth I will draw or attract all things unto my self that is I will by mine attractive or conjoyning Vnite all things and as it were ingraft them into mine own Nature So that in the beginning all things came from one Unity as comprehending in it implicitly all things which are explicitly unfolded and comprehended under two contrary Principles So in the end all things
containd under discordant Principles shall be again reduced unto one and the same radicall beginning But as yet we are subjected under contrary Principles for the whole world and the members thereof are composed yet of strife and concord of enmity and friendship of darknesse and light of evil and good and therefore under the protection of this Divine Wisdom which governeth all things and striveth to have the victory over confusion and dissention in this world that a generall peace and union may be made And therefore that all things may return and live in him who is onely Love the creature hath power to make a sympatheticall accord with his like and to repell by an irascible or antipatheticall property his contrary Now therefore since that this Spirit is all in all and therefore in every Specifick it consequently followeth that it attracteth sympathetically that which is conservative or of a like nature and condition in the animal vegetable or minerall kingdom and expelleth antipathetically from it that which is harmfull odious and detestable or of a contrary disposition unto it And thus much touching a brief of my precedent sympatheticall and antipatheticall Theory mentioned in my precedent discourse I will now enter boldly into the Practick of them both that thereby you may be the easlier induced to believe that such things as are spoke of before Theorically are feazible and easy to be brought to practice and that onely naturally without any Cacomagicall act or Diabolicall assistance as many temerarious and rash-headed fools of this world have scandalously blazed abroad not onely in their vain and windy Words but also by their inconsiderate Writings I will proceed therefore unto my purpose and divide this present Book into two severall members Whereof the first shall handle such sympatheticall effects and the second such antipatheticall events as are Magnetically produced in the animal vegetable and minerall kingdoms The first Member of this Book intreating of the admirable effects in Sympathy which are brought to pass by the Magneticall Attraction of like unto like CHAP. I. Herein is expressed how by comparing the Mineral Load-stone and his attractive Virtues with those of the Animal and Vegetable we may find out and bring to a demonstrable light the wonderfull effects that do lurk in them both SInce it is a thing most worthy of observation among wisemen that there is nothing in the celestiall Orbe which hath not his like in the terrestriall So verily there is nothing in the minerall kingdom which hath not his like in the vegetable and again the likness of the vegetable Sphere is found in the animal I mean in love and hatred in attraction and expulsion in union and divorce But because in the mineral kingdom there is found nothing in all the world so neare in virtue unto the action and life of the animal as is the Magnet or Load-stone Since that it affecteth sensibly his ferruginous like it seemeth to wooe and lust after it and attracteth it eagerly and lasty uniteth it self unto it after a marvellous manner even as the the female and male do in the animal kingdom For this reason every like particle in the animal or vegetable kingdom that worketh after the same manner are justly tearmed Magneticall Hereupon the well experimented Doctor Paracelsus when he writeth of the mysticall Mummies as well corporal as spirituall and of the attractive means or manner to extract them as well out of the living as dead bodie He for the better instruction of his Schollers and such as he termeth filios Artis the children of Art expresseth examples drawn from the Load-stone and the Iron For by it he doth sufficiently declare the manner of extracting the said Mummy and consequently doth open after his fashion what the Microcosmicall or Animal Magnet is by means whereof it is extracted out of the body namely that it is a corporall or substantiall thing as he seemeth to justify in these words Spiritualis Mummia non operatur nisi per corporalia media The spirituall Mummy worketh not but by corporall means Where he intimateth by corporall means those secret Magneticall bodies which suck it forth of the living animal and make it to operate as well at home by an immediate contract as abroad namely in or at an unlimitted distance that is to say by a naturall and convenient transplantation He therefore who is wise and profound in these mysteries of Nature and unto whom the Sympatheticall Concordance abstruce properties nature virtues and originall of the Load-stone and the Iron is well known will know that their example may fitly be applied unto man For by it he may easily discern the Microcosmicall Magnets and understand the manner of their extraction of the spirituall Mummy out of man and withall conceive the proper end and usage thereof That thetefore these things may be the better dilated and enucleated unto the well-wishing Reader I think it fit in the first place to touch a little the same string of one symphoniacall Concordance that doth concern the nature and Originall of the Load-stone and the Iron which we have more fully mentioned in the precedent Book of this our discourse that thereby we may with the greater facility gather what the Microcosmicall Magnets are As I told you before in the third Chapter of the second Book of this Treatise that it was evident that the Load-stone otherwise called the Calamite or minerall Magnes proceedeth not of any naturall beginning but rather of a monstrous birth and originall forasmuâ—h as it seemeth after the manner of a Mule to be procreated of unequall and unlike genitors or parents being that his mother or corporeal and passive mass appeareth evidently to be a common Saturnine stony Mercuriall substance and his father or active form a mettallick or sulphureous Martiall spirit Now after what manner the mixtion of these two are made I beseech you to observe in a word When the Saturnine Mercuriall liquor of the stony nature was as yet in his first matter near unto the Mercury of Mars for these two are most commonly found together namely the Magneticall nature and the Iron mine for this reason to wit because of their near alliance and propinquity in exidence there was required but a light and easie transmutation to unite them into one body and therefore it seemeth to enjoy a middle nature between a metall and a stone And it may well be called a half transmuted Saturnine Mercury into the which when â—he spirit of the Martiall sulphur as a metallick form hath entred it receiveth it as his passive mother and conserveth it within it self and is coagulated into a stony body whiâ—h is called the Calamite Magnet or Loadstone Now since every spirit doth pâ—inâ—ipally affect and covet to be nourished with that which is nearest â—nd likest unto his nature the which nature and spirit is found to be onely in Iron and therefore they are observed to proceed from one Mine or the same terrene
transplanting of it into a vegetable plant herb or tree as in the progress of this Book shall be more amply declared But because the order of these things in our demonstration à posteriori or by progression from the effect unto the originall cause of these things will be most convenient for the common and vulgar capacity I will begin to ascend in this mine explication from grosser elements unto more subtle intricate and abstruce things as if by proportionate degrees I should mount from the earth into heaven I purpose therefore first to express and demonstrate unto you those things magnetically which are onely wrought by the corporall contact of two severall bodies of the same naturall condition But before I will begin with the Mummy which is taken out of mans dead body I think it in the first place most necessary to entreat of the dead carcase his mystery that we may proceed the more methodically in our intent CHAP. II. That there are four sorts of corporall Mummy whereof one onely is usefull and necessary for salutary purposes In this Chapter also is set down an experiment with certain ocular Demonstrations confirming the magneticall or a tractive vertue of the Basamick spirits which are in the usefull Mummy SUch as have profoundly considered and deeply respected as well the externall as internall nature of man have perceived that the microcosmicall Mummy is of two conditions namely corporall or spirituall of the first I purpose to speak in this present Chapter the second shall be handled hereafter and that at large Touching the corporall Mummy it is either naturally sympatheticall or unnaturally antipatheticall We find therefore by experience that the naturall Mummy is onely medicinable and salutiferous after his due preparation which is effected chiefly by his own magnetick property the rest are apter to breed diseases and to infect such persons as are in health than to afford them any salutary relief or consolation for as according unto the nature of the four elements there are four kinds of corporall and substantiall Mummyes so also are they distinguished according unto those elements whose natures they have endued of the which three of these are corruptible and inducers of death and sickness namely the earthly the watery and the fiery and onely that which is airy is util to mans life and amicable unto his nature Concerning those three kinds of Mummy which breed corruption the reason why they prove corruptible is this We must hold it first for a generall axiom in Philosophy Quod corruptum corrumpentis naturam in se induit That the thing corrupted doth endue the nature of the thing corrupting As for example If the dead carcase of a man be corrupted in the earth it is changed and passeth into the nature of the earth and becommeth inutil for mans health and indeed rather destructive then constructive or wholsome Again if the corruption be made in the water then the corrupted flesh or dead body will acquire or endue a waterish and masseluginous disposition which also will prove very incommodious or unprofitable for the conservation of the vitall spirits And lastly by the inordinate violence of fire the spirits in the Mummiall body will be consumed wasted or expired Now the reason why these said corporall Mummie's in those estates are inconvenient for the conservation of health is Because the foresaid three do so destroy and corrupt the body of them that they make and constrain his earth his water and his fire to return unto their first matter so that whereas the earth and the water are ordained to be the receptaâ—les of two vivifying elements namely of fire and aire which onely can be conserved in a body that is incorrupted it must of necessity follow that in the three foresaid Mummies those vivifying spirits must needs vanish and fly away for want of a naturall body which is now become corrupted and destroyed and therefore unnaturall Seeing therefore nothing is required in the true Mummy more then that which is apt and proper for the conservation of life yea for life it self which is the aire which is banished and expelled from the three forsaid Mummies therefore nothing can be extracted out of them but sickness death and destruction and consequently antipatheticall effects so that if a sound murthered oâ— strangled body do rot under the earth or in the water it is not fit or proper for the wholsome use of mans body The very self-same regard is to be had unto such bodies as die through infirmityes and diseases and although they are not visibly corrupted by the three foresaid externall elements yet nevertheless it happeneth so that a certain invisible corruptible influence and impression is made or caused from the externall elements into the internall From hence therefore proceedeth that intestine war in mans body whereby the elements do kill and corrupt one another but after a divers fashion namely otherwise in one body than in another according as one element or elementall alteration is said to have dominion or rule over the other And this is the reason that such variety of diseases do haunt mans body as for example The Dropsie commeth of the strong impression of water the Hectick or burning Feavor of fiery insultations and the Leprosie of the dominion of earth c. And therefore also where any such elementary corruption happeneth unto the body there the wholsome spirit of the corporall Mummy with his habitacle or dwelling mansion is utterly overthrown and the spirit is forced to depart and consequently contrary Mummiall spirits do dominere and are ready to operate antipathetically as shall be expressed in the second member of this Book But if the sound body that is not haveing any infirmity be killed onely by and in the Element of aire that is to say through strangling or by hanging then there will be found no impression of the foresaid Elements in the corporall Mass of mans carcass And for that reason it will remain incorrupted and will not suffer any Elementall resolution so long as it is conserved in the aire If therefore the body or tabernacle of the spirits and vital Balsom remaineth entire then that aereall vitall Balsom is not compelled to depart from his lodging so long as the body is not resolved by nature or art But if it be resolved then it will forsake the body as the soul doth as also the animal astral spirit which did reconcile the one with the other But the vitall vegetable and Balsamick spirit remaineth in the incorrupted body It followeth therefore that this airy kind of Microcosmicall Mummy is most proper for the conservation of vitall spirits in the living man being extracted prepared and rightly after preparation to be applied I will therefore come briefly unto our Magneticall Experiences touching this Mummiall Subject The Proposition If this salutary kind of airy Mummy with his vehicle or Magneticall instrument be taken or chosen or selected rightly it will indue by reason of the
absence of actuall life and the dominion of cold the condition of the Northern pole and consequently by that reason those airy included spirits which were whilst the body was living of an hot aequinoctiall nature and therefore more dilative from the Center of the Circumference than attractive are now by death made to act from the Circumference to the Center if they be excited by their like spirits which are aequinoctiall and lively and then they become attractive of the aequinoctiall Mummy namely by contracting themselves into the Center and consequently this airy microcosmicall Mummy must be indued with the Magneticall property of the Northern pole and therefore by a contactuall application of it to his like the living man it will suck and attract greedily his like nature and having drawn it in will retain it So that it may by a due preparation be made sympatheticall and reduced into a singular medicine for mans health and conservation Or it may be so contaminated and made antipatheticall with the impure and infectious Mummy of the infirm living creature that it may free the infirm by extracting out the poyson which did infect it and infect a wholsome and sound body unto the which it shall be given inwardly An Experiment upon this I collected a portion of this Northern Mummy namely of the flesh of a man strangled in the aire in which the spritual Mummy was Centrally contracted by cold and I applied it typically unto the part of my body which was nearest unto it in naturall position I found it in the contact passing cold and as it were ice and Northern After it had remained on a certain time I found that in the exciting of his frozen and Northernly contracted spirits by the aequinoctiall heat of my body they drew off my Mummiall and vivifying spirits greedily and at some times and as it were by fits I felt them in their Magnetick operation sensibly and after a kind of dolorous fashion to tug and pull some adjacent parts close about it in conclusion after a certain time I took it off and found it much altered in smell and view by reason of the quantity of my spirits which they attracted unto them both which Mummiall spirits so Magnetically congregated together I extracted and prepared after my manner for the use of mine own body But because my assertion will perchance be of little credit I will prove the feisibility of it and probability of every particle or member hereof by many and sundry examples or Demonstrations I. Demonstration or Proof made by a Relation unto the Microcosmicall nature To prove and demonstrate that the airy spirit of the Microcosme is apt to take any polar impression as well as the aire of the Macrocosm and by consequence is more Magneticall or attractive in his Northern or cold property than in his aequinoctiall or Southern habit Look considerately upon the aire included in the Wether-glass which served as a catholick demonstration unto my precedent Philosophy and you shall see that when the aequinoctiall namely the Eastern and Southern winds do blow in the aire the particular included aire and therefore the universall Element of air excluded is less Magnetick or attractive than when the Northern winds do blow The proof is made evident because that when those winds do blow the externall aire and therefore the internall is more apt to be dilated by reason of the Emanation of the Sulphureous or celestiall spirits which are included in each airy spirit from the Center unto the Circumference making thereby a certain expulsion or rather expansion of airy parts by ratifying of the body of it And therefore it is observed in the Instrument not to draw the water higher then the figure 1. but to repell it down lower Contrariwise when the North winds blow the dilated and mobil aire is by attraction or condensation contracted into immobil snow that is to say into an earthly condition So that we see that the aire in this estate is admirably contractive as it is expressed to the life in the demonstrative Instrument or Wether-glass For the included spirit attracteth the ponderous water upward and contracteth it self out of a large room or place into a narrow Angle or space as it appeareth when the Northern Snow and Frosts have had long dominion in the Macrocosmicall world by a Northern breath at which time we shall find the water against his nature to be sucked up unto the upper figure 7. The reason whereof I have shewed you before namely because the occult Sulphurous nature or spirit which is the Sun of light and the actor in life being carried in his airy vehicle flieth from the persecuting cold which is his adversary and armeth it self about in the Center with a condensed aire to hinder or break the universall assault of cold which is the impe of darknesse and therefore hath his seat at the pole which is furthest off from the presence of the Sun In like manner the dead and cold Mummial spirits being for this reason Centrally contracted and as it were mortified and congealed by application of it to the lively Spirits as the cold Northern aire or spirit unto the aequinoctiall or Southern Sun then reviving and incited by the living man's contactuall or contiguous presence do greedily draw them in as imploring their aid against their cold adversary and having the possession of them seemeth better satisfied I will prove this to be so by this demonstrative Example taken from the Load-stone II. Demonstration That the dead spirits in a body will not attract unto them dead spirits nor that lively spirits in a body will not suck unto them Magnetically lively spirits but very moderatly it is argued by the operation of the Load-stone in this manner Problem 1. The Southern pole of one Load-stone doth with a certain hatred flie from and eschew the Southern pole of another and will by no means be joyned together in friendship but avoideth by a naturall antipathy the contact of one another But if the Northern pole of the one be applied unto the Southern pole of the other they will sticke and cleave together by a strong attraction As for Example Take a Load-stone with his distinct poles namely his Australl and Boreall pole being marked out put it into a little vessell or boat to flote in a basin or cestern or tub of water in such a manner that the two poles thereof be disposed unto the plain of the Horizon then hold in your hand another Load-stone whose poles are well known unto you So that the South-pole of that in your hand be directed to the North of that which floteth the two not being far from one another and you shall find that the boat will follow your hand whither soever it moveth and will not leave untill it cleaveth unto it But if contrariwise you shall offer or apply the North-pole of that in your hand unto the North-pole of that in the boat or the south-pole of
not limit the penetrating action which is between magnetick bodies as I have proved in my precedent Book and will hereafter demonstrate it more at large A Progression in the foresaid Magneticall Demonstration But contrariwise if we shall attempt to apply the Aequinoctiall or Southern place of the division in the Load-stone C unto the pole A in their barks thus the one will fly from the other and be contrary unto the other for in so doing nature will be perverted and the form of the Stone disturbed Therefore this flight from one another or hatred between them ariseth from the evill position or application of natures discording in their genuine order which stir up an intestine war hatred or antipathy between the parts and cause a contrariety or distortion of spirits Application By which it appeareth that the aequinoctiall spirit of the late-living captive being turned northern or Boreal will in no wise accord with the southern nature of the yet-living adopted or borrowed flesh which is possessed by the Master as it did before but proveth antipatheticall and destructive unto it that is it warreth with a contrary property against it being that now it as fast with-draweth the beams of his spirits from the circumference unto the center namely from the flesh lent unto the Master as whilst it lived it did send them after an aequinoctiall manner forth from the center unto the circumference namely from the live fountain in the captive unto the like in the Master III. Demonstration taken from the Load-stone It is evident also that the Needle touched with the Load-stone will aspect the Load-stone at any position whilst the Load-stone is strong and lively but when the Load-stone is dead or that he have lost his vertue by the fire the property of the Needle will also dye A second Experiment confirming the foresaid Proposition Against the time that I was to read my publick Anatomy in the College I had as our custom is a certain body of one that was hanged to be anatomized at my house privately at which time I was sollicited by Mr. Kellet the Apothecary to permit a Gentlewoman who had a Scirrhous tumor in her belly to be touched and stroked with the dead man's hand because experience had taught it to be very efficacious for the abolishing of the like horrid protuberation in others as they averred The Gentlewoman with her husband and brother came unto my house and as they desired things were effected Within a while after the Apothecary with the Gentlewomans husband came to give me thanks for that courtesie assuring me that it had done his wife good and taken away the tumorous swelling Now this doth shew how the contact of this northern Mummy in the dead mans hand did cause the southerly growing and vegetating tumour which did more and more send out its beams from the center to the circumference to decrease and diminish and caused it to rot and moulder away by the centrall continuation or union of the northern spirit in the dead with that which did vegetate unnaturally in the living and that at a far distance A third Experiment to expresse the self-same effect It is evident and often approved by common people that if Warts be rubbed with a piece of fresh beef and the said beef be conveyed into a field and buried under the earth that as the beef wasteth and rotteth in the earth so will the warts languish and pine away In like manner it hath been oft observed that if a piece of bacon be rubbed on warts and afterwards be nailed on a post against the Sun as the bacon doth waste and diminish so also will the warts fade and waste away Also a dead bodies hand touching warts they will dye Whereby is evidently proved that as things are sympathetically maintained in their being that is to say in their increase or vegetation so also by an antipatheticall aspect or spirituall continuity between two remote natures after a corporall contact is made between them whereof the one is Boreall the other Southern or Aequinoctiall the one which touched will cause it to fade and vanish after the nature of the toucher So that as the northern property is an enemy unto life and southern heat so by his contact it causeth unnaturally-growing things to fade away by a like property in changing the vegetating nature of the thing touched into his decreasing contracting and mortifying nature The experimentall Glass doth teach us that the action of cold is quite contrary unto that of heat in one and the same spirit And Scripture tells us if we will not stand unto experience that the self-same word in his southern property doth undo and destroy the snow and ice which it did make in his northern condition CHAP. IV. How certain excrementitious parts taken from the inform member of the Animal and transplanted into a vegetable or growing tree hath a spirituall relation or continuity with the spirit of the sick and impotent member and consequently of the sick creature I will for the better method's cause express in the frontispice of this Chapter a Proposition as I have done in the precedent The Proposition THe magneticall force of the spirituall Mummy doth dwell and act even in the excrementitious or superfluous excrescences of any member of mans body after that they are separated from it and transplanted into some convenient magneticall vegetable or plant so that by a secret emanation from them or application unto the beam of the member from whence they were cut or derived and consequently by a continued spirituall relation which is had between them and the body or mâ—mber from whence they were extracted they are able by the magneticall plants assistance whose vegetable nature they borrow and indue to operate vegetatively upon the same defective dolorous decayed limbe or member at an unlimited distance The first Experimentall History My Mathematicall Master excellent for his knowledg in the art of Ingeniery remaining with the Cardinall St. George at Rome did assure me that if any one had a withered or consumed member as a dried arm leg or foot or such like which Physitians call An Aâ—rcphy of the limbs and if he did cut from that member be it foot or arme the nails hair and scrapings of the skin and shall pierce a Willow tree with an anger or wimble unto the pith and after that shall thrust in those pared nails cut hair c. into the hole and stop the hole close with a peg or pin made of the same wood observing withall that this action must be effected when the Moon is increasing and the good Planets in such multiplying Signs as is Gemini and Saturn who is a great drier be depressed the limbe so wasted shall by little and little re-vegetate again even as the Tree in which the excrements are closed shall daily increase grow and flourish Also he did aver unto me that I should find the self-same effect if I did put those excrements
into a hole made in the root of a Hazel-tree and close up again the hole with the bark of the same Tree and afterward cover it with earth assuring me that it hath been tried that as the Tree groweth so will the member prosper But above all he wished me to observe the due order of the heaven and such secret and proper constellations as he hath instructed me in for without them the cure or amendment will be the lesse effectuall II. Another Magneticall Experiment to confirm the precedent Johannes Rhumelius Pharamondus cureth the Gowt by the very self-same manner of transplantaion in this manner He cutteth off the hair from the feet legs and thighs and also he pareth off the nails of the feet Then he maketh a hole in an Oke even unto the very Center or pith of the body and pulleth into it the hair and the nails and afterward he stoppeth up the hole with a peg or pin framed out of the same Tree and lastly he daubeth it without with cow-dung This Author saith that by this Magneticall experiment onely he hath cured many But if it chance saith he that the Gowt shall for all this return again within the space of three months then it is an Argument that the Oke is insufficient to draw Magnetically and then he proceedeth thus namely he boreth another like hole in a second Oke and after this he taketh the peeces of the Oke which fall out in the boring of the hole and bruiseth them and sticheth them in a little bag and applieh it unto the dolorous or infected member And this he doth three daies before the New-Moon Then in that very hour that the New-Moon is in he removeth the bag from the part affected and thrusteth it into the hole of the same Tree and stoppeth it with a pin of the same wood as before And he affirmeth that by this second practice when the first hath failed he hath cur'd many But if it happen for all this that the pain doth return within three other moneths then he cutteth of the hair and pareth the nails the second time and tieth them upon the back of a Crab or Crab-fish and so casteth it into the running waters and the sick will be cured He concludeth there that he hath cured many by the first many others by the first and second and many by the first second and third Experiments A third Experiment tried by the same Author The same Author doth verifie that by this very manner of transplantation he hath cured many of the Rupture or Hernia and his practice is after this manner He taketh a new laid Egge piping hot as they say and he rubbeth the Gowty place with it often but gently then he taketh away the bark of a good big tree and with a great auger he boreth a hole so big as that the Egge might easily enter into it then doth he lay on again the bark as before stopping well the hole thereof with it and anointing or daubing it with tree wax or caement All which businesses must be effected in due order and time And he telleth us that when the barks of the tree do grow together then also will the Hernia and rupture also close up But if it happen that the Hernia be not cured within one moneth then bore a hole in an Oke and take the pieces that fall from the hole bruise them and stick them in a small bag and apply it to the grief as is said about three daies before the new Moon and then about the hour of the new Moon put it into the hole and do in all things as is told you before He telleth many other observations as well touching the time namely if the Hernia's first increase were in the Moon 's increase or decrease which for brevity sake I here omit Lastly if the Hernia be not for all this so dered or glued up then he boareth a hole in the Oke and puts in the nail and hair of the Patient's hands and feet as also the hair of his privy parts stopping it as is before said For he affirmeth that when the hole will be grown up the Hernia will be also closed There also he sheweth the reason that he is forced to use more or less of these operations in his cure according unto the nature of the Hernia namely to the incipient Hernia one operation will serve to the inveterate more will be required And he saith that in this cure is chiefly to be obserued the time the measure of the tree and the depth or profundity of the hole Another Experiment by him Also he saith that if we take the nailes of the feet and hands of an Hydropick person and transplant them on the Crey-fish of the river and bind them unto the back of her and cast her into the river it will cure the Dropsy Whereby you may plainly observe by approved experience that the marrow and strengh of the foresaid Proposition is in every respect confirmed and again if we do but burn the nails and hair and scrapings of the skin and take by an alimbeck without a bottom the fume of it we shall find a kind of Balsamick oyle to issue from them which is very attractive drying and agglutinating of wounds And therefore it appeareth that there is a Balsamick virtue in these kind of Excrescences though unto the ignorant they appeare but of little value But this Magnetick virtue of these Excrementitious parts may in some sort be also demonstrated by the property of the Minerall Load-stone As for Example IV. A Magneticall Demonstration We may rightly compare the mass of these superfluous Excrescences unto a lesser Load-stone capped with steel For when it is transplanted into the Plant it becommeth of a greater force of attraction For as the Iron being added unto the pole of the Load-stone though it be but weak yet it doth fortifie it and maketh it able to attract a far greater weight for the Iron giveth it strength In like manner if Magnetick Excrescences be grafted in the body of the Magneticall Tree then that Tree will suck and draw his like namely the spirit of defective limbs more strongly unto it making them to become vegetative and to increase and grow which before did pine and wither For the spirit sucked and continued by dilatation from the member unto the vegetative nature of the Tree doth indue the like nature and doth by a continuity animate the fading spirits in the member to increase and vegetate or prosper in his growth Now to prove this Magneticall relation I will produce certain Problems touching the nature of the Load-stone 1. Problem There is a strong Union in a Load-stone armed with steel and heavier weight may be by it taken up than if it be not armed Application The reason is because vis unita est fortior for the Iron addeth force unto a Load-stone that is weak as is confirmed by this Problem 2 Problem If there
left in the open cold aire then will it happen that the wound will also be distempered and vexed with cold Certain Problematicall Demonstrations to prove the foresaid Proposition to be true in every point and consequently to manifest this manner of Magical cure to be effected Naturally and therefore not Cacomagically The particulars of the foresaid Proposition are easily proved and maintained by such ocular demonstrations as may be produced from the vertuous operation of the minerall Load-stone unto the which we may rightly compare all magneticall bodies with their actions because they have their denominations from the mineral magnet and therefore this weapon-salve is tearmed by some men Unâ—uentum magnetâ—cum and the cure is also called Magneticall I proceed therefore in my purpose after this fashion to prove the Proposition punctually and therefore I divide it into members or portions The first member of those Propositions with certain experimentall Conclusions from the Load-stone to confirm it First therefore we gather by the said precedent Proposition that two magneticall bodies of a like nature may spiritually meet and conjoyne together by a like naturall inclination And that the weapon wounding or other materiall penetrating doth imbibe the spirits and is made magneticall 1 Problematicall Demonstration taken from the Load-stone Take two Loadstones and place them in small wooden vessells or boats of cork or wood and set them upon a basin or tub or cistern of water so that each of the Magnets may aspect one another within the visible orb of his vertue you shal perceive them sensibly to move and as it were to incite each other to mutual embracement so that at the contrary poles unto one another they will meet and unite themselves which is an argument that dissevered spirits of an identity of nature do sympathetically operate and act one upon the other at a distance 2 Demonstration from the same In the like manner if we shall place a piece of Iron in one little boat and a Load-stone in another you will find that the Iron will hasten with the like celerity unto the Load-stone being also in his small barck for you shall perceive that each of them will be carried unto the other and will the one stick and adhere unto the other in the mid-way and after that the desire of each of them is accomplished that is after coition and union they will stand still and rest in their consents 3 Demonstration 1 Problem One vein of Iron being rightly disposed will draw unto it another if the vein be rich and of the colour of Iron As for example put one peece of the vein in his little cup or small boat or bark as is said before of the Load-stone and hold in your hand another piece of the same Mine somewhat near the other and you shall find the other in his bark to move unto it but nothing so swiftly as will the Iron unto the Loadstone 2 Problem You shall find it also for a most true experiment that if Iron be taken nakedly of it self that is not being excited by the Load-stone or any thing else it will draw another Iron unto it though not so swiftly as the Load stone that is vigorous A tryall is made thus Make a piece of cork round and as big as a hazel-nut and pierce it through the center with a reasonable big piece of wier till the middle of the iron be in the center of the corck put it into a quiet water to swim in and apply it unto its other end very near but so that it toucheth it not the end of another piece of wier and you shall see that the piece you hold in your hand shall draw the other in the cork so that as you move the one the other shall slowly follow And this must be effected by the application of such of their ends as shall agree in their pole The Demonstration is this Application By these examples therefore it is made evident how the two spirits of like disposition or rather of one identity of nature are apt and prone by a naturall inclination to covet and embrace their like and that at a distance or space between each body and consequently that it is not the bodies that acteth For they are divided and distant from one another but the formall spirits which by an astrall emanation do sympathetically and lovingly first aspect one another and then by an equall attraction do as it were kiss and hug together And therefore it cannot seem strange or impossible unto wise men that the bloody spirits in the oyntment and those in the wounded person should at a far distance meet and apply together by a sympatheticall aspect being that they are but one continued and indivisible quintessentiall spirit though altered in elementary property even as the northern aire is by the north wind made to differ from the south though all is but one essentiall and indivisible aire Touching the last branch of this Member it argueth that spirits may be nay are imbibed by the weapon that woundeth which by this axiom of Paracelsus maketh the place of the weapon which woundeth a magnet or magneticall The Problem is this 3. Problem Every Body after that it hath imbibed the Mummy which issueth from man is forthwith made a Magnet unto him And this is proved Magnetically by this Problem 4. Problem Iron incited or touched by the Load-stone at the Pole doth draw unto him the like of the Load-stone that toucheth it Application Now that the vitall spirits of the wounded animal do penetrate in the very moment of the stroak into the weapon and that the weapon doth greedily suck them in it is proved by this following observation Some Country Chirurgions not daring to search some deep wounds with a Probe do use to take the weapon that made the wound be it sword dagger knife and such like and put it into the fire and though before you saw no difference in the colour of the weapon yet after it cometh out of the fire you shall see the place of it that wounded altered in colour from the other by reason of such spirits as it did imbibe This is commonly found true by experience Another proof to maintain this is that if a Viper or Adder be cut with a sword or knife in peeces the venomous odious and irascible spirit of the Serpent will penetrate into the substance of the steel which is confirmed by this namely because that if a man be afterward wounded by this weapon that did cut and divide the Adder or Viper it will so invenome the wound that it will be made incurable except an Antidote made of Adder or Viper be applied So also the Scorpion being bruised and applied unto the wound that is made by the Scorpion will cure it as also an Oyle made of the same The second member of the Proposition with the proofs Secondly that if a Magneticall body be it animal vegetable or
that soul in man extend it self far beyond the capacity of flesh and blood and therefore is onely intellectually to be understood By the fifth that each particle of mans blood or spirituall Mummy being divided from the whole hath all the parts or proportions in it ideally described that the whole hath and therefore doth operate as well with a northern as southern aspect and consequently draweth down from the heavens a like property as occasion is given For so this one Spirit is said to come from the four winds and yet it is but one spirit in essence though four-fold in property for it was by the vertue of it that the dead mentioned by the Prophet did rise again And therefore so far as the north wind or south winds extension may be so far is this spirit in man able to send forth his spirituall beam I will come now unto the proof of the second Touching the second Article which sheweth the acute penetration of this spirit and that it is effected without any impediment contrary unto some ignorant persons opinion who think that castles stones woods hills and such like may hinder the penetration of this subtle and all-penetrating spirit The proof is made by these problematicall demonstrations Demonstrations confirming this Member's second Article 1 Problem Neither fire nor water nor earth can hinder the ingressive action or piercing vertue of the Load-stone upon the Iron being it is proved by experience that it sucketh and draweth it unto him quite through them as for example If a candle or flame of fire be interposed between the Load-stone and a small piece of wyer you shall find the piece of Iron will leap quite through the flame unto the Load-stone In like manner the Needle on his turn-pin will for all the interposition of a flame turn unto the Load-stone and that with the same celerity that it would do in the open aire So that you may see by this experiment that the coition of these magneticall bodies are not hindred by fire Also if water or earth be interposed between them it will do the like There is another Problem which expresseth the unresistable penetrative vertue of this more effectually in these terms 2 Problem Iron is allured onely by an immateriall act or an incorporeall process which doth operate and is conceived in an Iron subject as in a continuated homogeniall body and therefore it hath no need of large or wide passages And for this reason the Iron is moved and drawn by the Load-stone it self and again the Iron doth draw the Load-stone it self and a concourse or a meeting together in a unity is made by their beams although that thiâ—k bodies be interposed as sticklers between them So that you see that the putting or applying of thiâ—k subâ—tances between the Iron and the Load-stone cannot hinder the coition of spirits which is a token that the influentiall or formall spirit cannot be impedited in hiâ—â—otion And therefore â—his subtle spirit whiâ—h hath his beginning from the soul of the world is said by the wisest Philosopher Omnia permeare entia â—o pass or travers all things But yet more plainly 3 Problem The Load-stone without any frication or rubbing or being exsiccated by heat or perfused with moysture in the aire in the water doth provoke and allure unto it magneticall subjects and also solid as well-compacted bodies as thick boards or tables of stone or grosse plates of mettle as silver gold or brass being put between And Ridley saith That although such substances as be not magneticall be placed between the Needle and the Load-stone yet they cannot hinder the orbe and proceeding of the magnetick vigour As for example If a Load-stone should be placed in a box of wood stone tinne silver or brass yet the Loadstone will extend his magneticall orbe Application I conclude therefore by this typicall expression that the emissions of mans vitall spirits are so subtle and so piercing that no interposed bodies are able to hinder it in its motion to his pretended mark nor yet the magneticall blood in the oyntment being excited can be hindred in his concouâ—â—e oâ— union with the same southern â—r vivifying spirit and that especially because the formall spirits of the one is continued and homogeneal unto the other I proceed now unto the sixt Member of the foresaid Proposition The sixt Member of the Proposition with the Proofs Sixtly that after a Body be it Animal Vegetable or Mineral is made by a transplantation of another bodies spirits magneticall or a magnet unto that other body it doth by attracting of its beloved's spirits unto it impart unto them of that vertue and property which appertaineth unto it self insomuâ—h that as the lover doth participate with the nature of the beloved so also the beloved doth partake and share with the lover's condition especially if they be homogeneall in kind and reciprocall in affection Certain Problematicall Demonstrations to confirm this member of the fore-said Proposition 1 Problem Quodlibet corpus cui Mummia viva in alio homine propinatur illicò fit magnes Every body to whom the lively Mummy from a man is given or administred is forthwith made a Magnet Application This Problem is animal and not mineral but it inferreth that by the transplanting of mans bloody spirits into the oyntment the oyntment is forthwith become magneticall and attractive even as before I told you that the hair and nails being planted or grafted on the Oke make it forthwith by communicating of the spirits of the one with the spirits of the other attractive and magnetick 2 Problema Magneticum The Load-stone hath nothing neither can do any thing which the Iron being excited cannot do and that not onely by contact but at a reasonable distance Application Neither can the live man's spirit perform any action that the dead blood transplanted in the Salve by the Magneticall assistance of the Salve cannot perform yea verily it goeth yet further for it inspireth into the wound a Sanative influence 3. Problem Iron being touched doth recreate another Iron and instructeth it unto Magneticall motions so that it draweth unto it a third As for example The Load-stone being applied unto A it draweth unto it the piece of wier B and also after B it draweth C and after C it draweth D. Application The Iron B is compared unto the spirits that are first animated by the lively spirits in man and that animates the Oyntment's spirits which are of a Microcosmicall nature by reason of Uzneas volatil salt which is the receptacle of such vegetating and vivifying Spirits as give life unto man save onely they are of a Northern property and as it were dead These spirits in Oyntment are referred unto C which work and operate being so excited in D which importeth the emitted spirits of the wounded man so that we see that it is but one and the same continuated Spirit which putteth into action the three severall Subjects
and their spirits namely the blood transported the Oyntment and the Body of the wounded 4 Problem The Load-stone and the veine of Iron are all one and have all one matrix and are found in one Mine as twins yea and the robust Magnet hath Iron in it And therefore the Iron which is extracted from them both hath all the Magneticall virtues as well in the vein as being made by separation but more weakly except it be excited by the Load-stone and added unto it by capping For so it will be stronger in his Magneticall power than the Load-stone it self Application In like manner the blood in the wounded person and that which is transplanted to be purified and comforted in the Oyntment came out of one and the same vein and have all one matrix and therefore that extracted blood hath in it all the Magneticall virtues but more weakly and more in puissance than in act except it be excited by the Southern fountain of blood and capped with the Balsamick nature of the unguent For being so prepared namely incited and addressed it will have his own Northern power and that Balsamick and attractive virtue of the Uznea is so powerfull in his Northern Saturnine condition that it suddenly sealeth up and arresteth by congelation the Southern blood that floweth even as the Northern wind converteth the aire into fix and immobil snow or hail 5 Problem The Load stone and the Iron among all other bodies that are known unto us are more near in nature and condition unto the earth for they have in them a substance that is most genuine and homogeniall and approaching unto the earth And therefore these three do agree in nature together Application By this it appeareth what near reference there is between the body of Man which we compare rightly unto the Earth and the blood which issueth out of the veins of the Earth referred to the Load stone and the Ointment indued with a bloody spirit and which was extracted out of blood For the fat and the Uznea and Mummy were of blood For Scriptures tell us that the Soul of the flesh and consequently of the fat and bones is in the blood Whereby we may see that though these three do differ in bodily Substance yet they agree in the homogeniety of spirit And therfore it is no marvel though there is a continuity between the spirit of the bodily blood and that transplanted neither also ought we much to wonder at the naturall commerce which is between the bloody spirits and the Oyntment that so sudden a union should be made between them and that it should forthwith become a Magnet adopted onely in his Balsamick and sanative operation for the wound being that it is guided and directed by these bloody spirits which are transplanted in it and after animation did convert the beams of his nature unto his like being as near in spirit and property unto the wounded man's blood as is a piece of Iron or Load-stone which is broken from off the whole which accordeth in every respect with the spirit of his Father from whence it sprung So also we see that though the Macrocosmicall aire doth seem to vaâ—y in nature according to his position for the Northern aire is cold the Southern or aequinoctiall is hot yet it is but one spirit howsoever it is divided into this oâ— that cloud And again the internall or formal Spirit which animateth diversly the four winds is but one and the same indivisible spirit as the Prophet Ezekiel telleth us In like manner it is but one and the same identity of spirit which acteth in the wound the conveyed blood and the Oyntment being all three as it were but one blood as the Apostle taught the Athenians that all men came of one blood and consequently of one spirit in the blood I prove it also by this Problem 6. Problem Attraction is made in the primary bodies and these are nearest unto one another and of a mutuall consent among themselves by reason of their identity in condition And for this reason the Load-stone draweth the Load-stone and Iron draweth Iron and earth of them all draweth earth and again each of them draweth another Application Hence therefore is gathered a reason why blood draweth blood and one body his like and the Oyntment being animated by one and the same nature doth attract his like unto him And therefore Paracelsus saith justly Quodlibet corpus cui Mummia viva in alio homine propinatur illicò fit magnes Every body that drinketh or takeeth inwardly the lively Mummy of another man is forthwith made a Magnet And therefore we may say justly seeing experience hath made it manifest that every Microcosmical Oyntment that hath imbibed or comprehended the spiritual Mummy of another man's blood is forthwith made a Magnet and by the incitation of the Mummial spirit which it containeth doth greedily thirst and covet after his like And for that reason draweth and allureth it unto it thereby to impart as well unto it as it doth communicate his vivifying property unto his attractor I could say much more to prove the reason of the strong attraction of this Oyntment after it is animated with the live man's spirits but I shall be too redious and again I shall touch it in the consequence and for that reason I will leave this member to proceed to the seventh The seventh Member of the Proposition with the Proofs Seventhly that the Agent which causeth the Alien or strange body much more that which is of his consanguinity to be come Magnetick and affectionate or concupiscible and that by a kind of proximity in nature is the bloody spirit transplanted into the animal unguent or vegetable plant of which I have spoken before the which spirit also is the director or guider unto the unctuous Magnet to operate magnetically upon the subject and his spirit from whence it was derived the which spirit if it be strong and potent it worketh potently if debil or weak it operateth but weakly Certain Problematicall Demonstrations to confirm the Member of the foresaid Proposition This Member for the better explication of our purpose we must divide into three Articles or Particles whereof the first shall prove That the transplanted spirit maketh the unguent into the which it is committed a Magnet unto the wounded person The Second That it is the onely guider and director of the oyntments force and conductor of his balsamick faculty unto the wounded spirit And the last shall demonstrate how a weak and impotent spirit operateth but weakly of it self and yet by the assistance of a sounder and stronger nature it is refreshed and becommeth strong again Demonstrations confirming the contents of this Members first Article Touching the first Article of this Member which maketh the transplanted spirit the cause that the oyntment is magneticall we prove it thus 1 Problem Experience hath taught us and Baptista Porta confirmeth so much that if a weak
So is the translated northern blood rightly compared unto the Load-stone and the Oyntment to the capping or arming with Iron For by uniting the frozen blood unto the Ointment the attractive power and Magnetical force is far the greater and is able to suck and draw strongly unto it the Southern spirit of lively blood in the wounded I prove this better by this Problem following 7. Problem If two Load-stones armed with two teeth a-piece be set before us the one being strong the other weak or much less whose Axis or Diameter betwixt the teeth is equall and of like length then set the teeth of these together that came from contrary Poles and parts and the stronger will apprehend and lift up the weaker and the weaker being united and incorporated with the stronger by the virtue that it receiveth from the stronger will lift up from the ground and retain the stronger and greater very firmly although he be much heavier then the weight which the small stone doth ordinarily lift up Application By this Minerall type we are taught by changing the measures of weights into proportions in vigor of spirit that the frozen evacuated and transported bloody spirits being capped and armed with the Oyntment whose nature is as near as the blood unto the spirits is made a Magnet so puissant that it is able to attract unto it self the bigger and stronger bloody nature by applying to it the lesser Magnet's Northern nature and as it were his Northern-pole unto the bigger Magnets Southern nature for by that means in the mineral kingdom a natural Union is made as is proved by this Problem 8. Problem There is a naturall Union and a violent and depraved Union and the naturall is when the coition is made by contrary Poles as by the North pole and the South Again that the strongest attraction is from the North-pole this Problem doth confirm 9. Problem The North-pole is the most strong and vigorous pole to all Magnetick intents and purposes if he have the quantity that the South hath Application Whereby it is evident that the Northern nature which is in the unctuous Magnet and his influentiall spirit is by far more attractive than the Southern or warm spirit neither can the Southern or aequinoctial draw unto it but as he participates of the Northern nature by a naturall concurrency unto his like and that is the reason that the naturall Union is said to be where a concurrency is made of opposite polar natures For from them is the strongest attraction made because that it is the nature onely of cold to contract as contrariwise heat doth dilate This polar force therefore is conclusively maintained by this Problem with the which I conclude this Article's proof 10. Problem The Load-stones that be capped take and apprehend at the Pole onely Application As who should say that the Northern or congelated Mummy capped or armed with the Ointment of his own nature and the Southern or lively Mummy capped with flesh do apply Magnetically unto one another at the Poles namely the lively Mummy at the Southern or aequinoctiall and the weak and frozen at the Northen and therefore the manifest attraction is from the unctuous Magnet and his imbibed Agent I now come unto the second Article or Particle of this Member Demonstrations confirming the Contents of the Member's second Article or Particle As concerning the second Article of this member which sheweth that the spirituall Mummy of the transplanted blood is the director and guider of the Oyntments Magneticall force or vigor unto the wound at what distance soever I demonstrate it by these problematicall assertions following 1. Problem The Load-stone doth guid and direct Magneticall things which do conceive vigor and force from it not onely in the extremities but also in their interior and veiny marrow As for example So soon as a piece of Iron is apprehended it is accited Magnetically into the end where it was touched and that very force so bestowed upon it penetrateth quite throughout even unto the other end or extremity not onely superficially but also centrally Application By this Example it is proved that the formall Mummy of the blood operateth in the very like manner with the Oyntment which is to it as the Iron is unto the Load-stone so that as the Load-stone by touching the Iron maketh it after the imbibition of his spirituall vigor a Magnet So also after the imbibition of this bloody spirituall Mummy the unguent becommeth a Magnet Forasmuch as it is throughly animated with a Magneticall vigor And doth by virtue of this Mummiall soul direct his beam and Balsamick force unto the fountain from whence that Mummiall spirit did arise I prove the direction to be true by these other Problems following 2. Problem One Load-stone doth dispose of the other one doth convert the other and reduceth it in his order and guideth and directeth it into his Concordances and when they are met and joyned together they do mutually adhere firmly unto one another The example is evident For if you take two Irom wiers of a length being excited at the ends by contrary Poles and thrust them through round corks as big as Hazel-nuts and put them to swim in the water you shall find that they will by little and little order themselves and the Northern spirituall contact of the one will first direct his axil-tree and after draw the South-pole unto it untill both meet one another in the manner of two Tilters or Hors-men with their speares The Demonstration Application The spirituall Mummy in the transplanted blood is one Load-stone which doth dispose the Oyntment in such a manner that it becometh a Magnet also and this Magnet is directed by the spirit of the Mummy into the concordances of the spirituall Mummy which breatheth forth of the living wounded man which iâ— attracteth and uniteth and partly participateth with his vivifying force and partly communicateth with him of his Balsamicall spirit which by reason of his continuity with the wound it doth easily though invisibly transfer unto the wound I proceed now unto the third Article or Particle of this Member Demonstrations confirming the Contents of this member's third and last Article or Particle As for the third and last Article of this Member which sheweth that a weak and impotent spirit operateth but weakly of it self but by the assistance of a stronger nature it is recreated and becommeth vigorous And lastly again it is also confirmed by many sufficient Problematicall conclusions which are produced from the Load stone's properties 1 Problem A Load-stone loseth his attractive vertue and doth as it were decay with age if it be long exposed unto the open aire and not kept and put into the filings or scales of Iron Application Also the life-blood so soon as it is effused out of his warm mineral veins and tasteth of the cold aire loseth his active vertue and becommeth dead and congealed except it
be with the weapon conveyed unto his oyntment which keepeth it from the cold aire and serveth the spirituall Mummie's turn to preserve it as the filings of Steel doth the formall spirit of the Load-stone 2. Problem Baptista Porta did take a Load-stone and kept it in the filings of Steel a good while and afterwards he found it more vigorous and efficacious in his attractive vertue Also Paracelsus by heating a Load-stone and imbibing it with the oyl of Iron did increase the vigour of it by many degrees as is said before Application In like manner if the spirituall Mummy in the transported blood be but weak or faint yet if it be kept a while in the animal salve it will become vigorous insomuch that it will also animate the whole salve 3 Problem Set a Magnet of no force or strength that can easily be perceived upon a Load-stone of good strength and vigour especially upon the poles and he will shew a vigour as if he were as strong as the Load-stone is whereunto he is united but after he is taken away he will be as weak as before unless it be often done Application So also if the spirits transported with the blood be planted on a found and balsamick unguent it will gather strength but if the unguent be either wiped or pared or melted off from the weapon it will immediately lose his force And again if it be freshly annointed and covered warm it will be forth-with recreated again as is said before Moreover this is also confirmed by this Problem mentioned before 4 Problem If a weak Magnet be rubbed at his poles with a stronger Load-stone he will be bettered by it in his vigour and vertue if not augmented therein 5. Problem A stronger and bigger Load-stone doth augment the force of a lesser if it be put on the pole of the greater Magnet for then will the north pole of it be the more vigorous Application The strong blood and spirit in the wounded man by aspect maketh the weak blood and spirit which is transplanted in the oyntment to operate magnetically and to apply and direct the spirit of the unguent unto it strongly which it would not do without the union which it hath with its fountain which is more lively agil and robust The eighth Member of the Proposition with his Proofs The eighth Member of this Proposition is that in all magneticall operations there must be a reciprocall application or aspect made between the lover and the beloved as between the matter or feminine which coveteth and the form or male which is coveted and by a likeness or continuation of formall spirits like is united unto his like which acteth in the matter So the Boreall spirit with his unctuous materiall body coveteth and allureth effectually the formall and aequinoctiall beams or emanating spirit of the wound and directeth the unctuous Magnet to bring to pass the effect of his concupiscence which is easily effected being that there is a continuation between their spirits But to our Proofs Certain Problematicall Demonstrations to confirm this Problem 1 Problem The magneticall coition is an act of the Load-stone and the Iron not of one but of both like man and wife Application As the woman that is colder and of a more northern nature doth covet the man which is of a hotter and southern disposition so also by a sympatheticall likeness in either's spirit they meet and unite their seeds of affection In the very like manner the cold spirit in the congealed blood coveteth the hot spirits of the lively and active blood and after each of them are met they unite natures and procreate a third as a child which partaketh of them both 2 Problem The first vertue of the primary form in the Iron was at the first distinct but is now confused by the fusion or melting of his body when the magneticall or iron-vein was examined and yet nevertheless after that a whole and strong Load-stone is applyed unto it returneth again unto his former act for his form being disposed and ordered with the magnet they both do conjoyne together sociable forces consenting magnetically and mutually unto unity in all motions and are adjoyned together without any corporeall contact and consequently are made all one Application The self-same is the reason of Contraries and therefore the self-same may be said touching the extremity of cold which is in the Problem reported of the extremity of heat We say therefore That the blood which whilst it was in his naturall vein was distinct in his action is now by pouring it out into the cold aire made confused and void of any manifest formall action but when by the assistance of the oyntment it is stirred up and applyed again unto the spirituall emanation of the strong blood it is rectifyed again and doth conjoyne his nature with the adopted power it hath from the oyntment and so a union of both natures is made whereby the wound 's spirit doth participate with the balsamick nature of the Mummy Again in the true nature of the said Problem without any conversion of proposition the bloody spirit in the â—nguent became confused through overmuch heat as it appeareth by Mr. James Viret his experiment in holding the Lancet by the fire after it had wounded and was annointed 3 Problem Two Load stones being disposed into severed Boats and placed on the superficies of the water if they be sufficiently placed within the orbs of their vertues they will with mutuall affection prepare themselves for a meeting and at the last embrace or adhere unto one another Also if an Iron be fitted in one Bark and a Load-stone in another the Iron will hasten in the very same manner unto the Load-stone and also the Load-stone being in his Bark will move unto the Iron insomuch that either of them are carried from their places in such a manner that at the last they are joyned together and so do rest as being well satisfied and contented in their loves The like also will be effected if two wiers excited by the Load-stone be put through like corks and placed on the water to swim for you shall see them make love to one another and moving by little and little they will sensibly meet and with their ends strike and touch one another Application In like manner the Northern or congealed blood or bloody transported Mummy by the conduct of his unctuous vehicle which is also by his presence made Magnetick doth covet the Southern union of the living and moving bloody spirits of the wounded as Matter doth Form or the female doth the male and because the spirit is continuated betwixt them both as the aire is continuated betwixt the North-pole and the South aequinoctial in the great world though each extremity be of different natures namely the one cold and dry congelative attractive and immobil the other hot and moist dissolutive discussive and mobil or agill therefore they easily
extremity namely by receiving from the oyntments spirits and giving or imparting them sympathetically unto the wound The tenth Member of the Proposition with his Proofs The tenth Member of the Proposition is that by a lively southern spirit a portion of his like being made by effusion of it into the open and cold air weak drooping northern or congealed may after transplantation be revived quickened and corroborated and so by returning again unto his southern or equinoctiall nature may by a sympatheticall union be made all one homogeneall nature with the lively bloody spirit conferring along with it by little and little the nature of the plant or animal mass in which he is grafted and so may cause each extream nature to participate with the symptoms of one another be they good and salutary or bad and dolorous Certain Problematicall Demonstrations to confirm this Member 1 Problem If a Magnet of no force or strength that can easily be discerned be set on the pole of a Load-stone that is strong he will shew a vigour as if he were as strong as the Load-stone is whereunto he is united but after he is taken away he will be as weak as before unless it be often done Application The Southern blood penetrating through the unctuous Magnet doth animate it and by animation doth revive it and as well preserving the transplanted spirit from the externall aire 's inclemency as calefacting or heating of it by his attracted southern nature it doth revive again the dead spirits of the fainting blood so transported even as we see the spirits in the dead grain of Wheat buried in the earth is by the earth animated with the Sun-beams being revived as it were from death to life But if that a part of the oyntment be taken away from the place of the weapon where the blood doth stick or the bloody spirits did penetrate then will the revived spirits faint again and the wound will be dolorous as it was before the blood was buried in the oyntment even as also if the earth be removed from the vigorous spirits in the dead grain they will fade and the plant will not grow and multiply But if the oyntment animated as before be re-applyed the wound will prosper and heal without pain no otherwise also then if the earth that was removed from the revived spirit in the grain be re-applyed unto it suddainly it will prosper again 2 Problem If a weak Magnet be rubbed at one of his poles with a stronger Magnet it wil be bettered by it in vigour and vertue if not augmented therein Application This typicall proof doth confirm also exactly the same member namely the lively spirits will vigorate fainting-ones 3 Problem The Magnet will lose some of his attractive vertue and will as it were languish with old age if it be long exposed unto the open aire and be not put again and reserved or buried in the filings of Iron Application So also mans blood effused out of his Mine and exposed into the open air doth languish and becommeth weak if it be not preserved in the weapon-salve which is of his nature 4 Problem One Iron being touched doth recreate another and instruct it unto magneticall motions Application So the Mummiall unguent animated by the emitted beams of the lively blood doth recreate incite and corroborate the spirits in the transported blood The eleventh Member of this Proposition with his Proofs The eleventh Member is That the alteration of the aire doth operate equally upon either extream which is an evident argument of a continued unity in spirit between the transplanted blood in the oyntment and the wound so that what passion the distempered or unclement aire operateth in the one is felt by the other no otherwise than if a thread be tyed at both ends of a Gallem the one end being touched the other end doth sympathize or act likewise by consent which is an evident argument that the aire is the medium or vehicle in which the spirituall influence doth pass and that the said formall celestiall or influentiall spirit which is carried in it doth by an immediate contact communicate with the distempers of its airy vehicle and by consequence it is by that means changed by turns and by portions into a northern or southern disposition And therefore by the externall air 's cold it sucketh spirits from the wound and leaveth it distempered and dolorous it being by that kind of attraction deprived of some naturall heat So that sympathy is turned into antipathy as it appeareth when the oyntment is taken off from the wounding place of the weapon either totally or in part as is said before Certain Problematicall Demonstrations to confirm this Member 1 Problem In the Weather-glass so often mentioned before you shall find between the bolts-head or mattras above and the water below a continued aire in the neck of the glass and you must imagine that such included aire is not without his sulphureous spirits which by dilatation of themselves do also dilate the airy vehicle they are in and with the dilated vehicle the water is stricken down and by contraction of themselves the airy vehicle is also contracted and the water is sucked up And yet we see that the aire which is between both extreams is all one continued aire from the one extream unto the other and therefore much more the occult and celestiall sulphureous spirit which dwelleth and acteth within it and is as the soul in a body in toto in qualibet parte and that indivisibly or not separated into parts And because this included acting spirit being but one in number is derived from the soul of the world Look as the generall worketh in the great world namely from the north or from the south even so also doth this member of the generall operate in his included aire For if the catholick spirit of the world acteth or breatheth from the north and bringeth forth in the air congealative and contractive effects then the centrall spirit in the glass doth operate likewise after the same manner for it contracteth his vehicle and sucketh up the water But if the world's catholick spirit bloweth from the south then is the aire before contracted now again dilated and then also will the included formall spirits in the glass operate after the same fashion and dissipate or extend out their airy vehicle in a larger proportion or manner as by ocular observation you may discern in the said Instrument 2 Problem The north wind blowing in the great world continueth the essence of his blast from north to south but the nearer that it approacheth the equinoctiall line the more weak is his effect in contraction and congelation agreeing in this with the Magnet or Load-stone whose parts the nearer they are unto the pole the more potent are they in their operative or attractive power and the farther they are off the more infirm and debil they are But this emanating spirit from
the north to the equinoctiall is one and the same spirit in essence although in property it varieth in his parts Likewise the south wind having dominion doth send out from the equinoctiall unto the north his blast without any discontinuance of his essence and yet the nearer it approcheth unto the north the weaker is his force in dilatation and dissolution and yet the spirit is one and the same in essence with that of the north for it is but one anima mundi or vivifying spirit of the world which the Platonist esteem to have his dwelling in the Sun And David saith He put his tabernacle in the Sun And therefore the winds are called by some Titanei filiI the sons of Titan or the Sun And the Prophet argueth aswell the Unity as the Omnipotency of this vivifying Spirit where he saith Veni Spiritus a quatuor ventis insuffla interfectos istos ut reviviscant Come Spirit from the four winds and breathe upon these slain persons that they may live Where he argueth that it is but one essentiall Spirit which as Solomon saith filleth the world and is in every thing of the world but after a manifold property The conclusive Application We conclude therefore that the spirit in the wounded man's blood not exhausted and that in the blood exhausted is all one spirit in essence howsoever it vary in property and therefore being continuate and indivisible in essence it is no marvell though it acteth from one extreame unto another diversly namely Magnetically and attractively from the Oyntment for there by reason of its absence from the Southern or lively blood in the body it indueth a Northern nature and sucketh or attracteth his like being emanated in the aire and the Southern-pole or aequinoctial point by dilatation sendeth out his spirit to be attracted and so there is made a communication betwixt the Balsamick nature and the wounded the self-same spirit operating diversly And I will express unto you a notable example in the great world When the Sun is beyond the aequinoctial Southward which happeneth in the winter then is the Northern nature most powerfull in attraction congelation and inspissation on this side the aequinoctial As contrariwise the Southern nature is most vigorous and efficacious in dilatation dissolution and subtiliation and yet you shall plainly discern how one and the same Spirit in the world doth operate from the one extream unto the other For when the Sun in the South doth dilate the aire and the waters there which the precedent winter had thickened and incrassated by attraction of cold and by dilatation doth dissipate it then that aire and water so dissipated requireth a larger place and flieth from the aspect of the Sun Northward And again the Northern propertie of the same spirit being now in the winter time most potent doth by attraction suck and direct Magnetically those spirits which are chased from the South and the nearer it draweth them unto the pole the more suddenly it condenseth them into clouds which by reason of the Sulphureous nature which it bringeth from the Summer or aequinoctial do immediatly dissolve themselves into rains And this is the reason that the Southern winds are so rife among us in the winter and consequently that we have so much rain in that season So that we may see how the double property of one and the same spirit doth operate at one and the same time about the effecting of one and the same thing in one and the same catholick aire of the world as I have told you before in my foregoing Discourse As also in the ascending or descending of fountains in each Hemisphere the like is effected All which is most lively demonstrated and performed in the Weather-glass as I have expressed before Whereby it is confirmed that being the Microcosmicall spirit is all one in condition with the Macrocosmicall It followeth thâ—t though the body of it be divided yet the spirit remains indivisible and can dilate and contract it self at any extention as is proved by the properties of the two contrary winds whose spirit is continued from both extremities and by the small pieces in the Load-stone which have their compleat poles as well as the whole Also by this a man way see that this spirit's operation is not to be limited by any of the Peripateticks imaginary Sphere of activity and consequently that it may work at any distance being directed and guided by a right and homogeniall Magnet that is to say agreeing at the least-wise in speciality if not in individuality or both as the blood of the wounded which is transplanted and that in the body both which are identity in nature and also as is the Uznea and Mummy in the Oyntment which is of the same Specifick though not of the Individuall You see therefore Learned Reader how plainly this business or the fore-said Proposition hath been demonstrated as well by the Load-stone as the naturall practise in the great world and in practise of the Weather-glass which I term my Demonstrative Instrument But because there are some strange accidents which happen in this cure by chance and unlooked for a reason whereof could never hitheto be expressed I will speak a word or two of them in a second Proposition and so I will end this Chapter The second Proposition It hath been observed in the cure of wounds by the Weapon-salve that if there happen in the time of the cure any issue of blood from some other part of the wounded man as bleeding at the nose pissing of blood or by some other wound or else if he have to do with any menstruous woman in the mean time the force of the Ointment will be diverted and the efficacy of it will stand but in little stead and the reason that I can give is because the Southern bloody spirit which raigning in the veins did emit and direct his beams unto the Oyntment was easily attracted and imbibed by the Oyntment but when that spirit is diverted and turned another way and is attracted by a contrary Magneticall Subject then will a divorce as it were be made by the second Magnet betwixt the emanating Spirit and the attractive in the Oyntment And I will maintain and demonstrate this to be true by this Magneticall experiment A Problem to confirm the Proposition out of Gilb. lib. 2. de Mag cap. 31. Two Load-stones or Irons excited rightly cohaering by the comming of another fresher and stronger Load-stone or Iron excited do make an abort and the new commer will easily drive away the other with a contrary face and will command him and so the endeavour or the desire of the other two which were first joyned will end Application Thus you see how fitly these two do concur namely the fore-recited animal act with these of the mineral I end this Chapter with this Assertion Spirits that have their subtiliation and action from natural heat do act livelily so long as they abide within
the sensible Orbe of Light 's calefacting beams being stirred up a centro ad circumferentiam But if the said Spirits depart or wander out of the Orbe of Light and are environed by the cold act of darknes then they contract themselves from the Circumference unto the Center and so resting in the Center do cease to act except they be incited or provoked by the virtue of heat which doth subtiliate and by subtiliation make both extreames alike As is proved by the Weather-glass and by blood issuing out of the wound c. as is said before Wherefore I will boldly conclude that the spirits of the blood conveyed either in the body of the blood or sucked up into the wounding weapon or in a stick knitting-needle probe or such-like may be evoked extracted or revived and united unto his fountain partly by preserving it from the externall aire 's inclemency till it be dissevered by comfortable warm heat of his kind and partly by the lively coition or concurrence and conjunction of his like by a favourable and salutary aspect I have been I fear me too tedious in this Chapter and yet not longer than the business doth rightly deserve considering how the world hath been puzzelled and all Philosophers put to their wits end about the due search and enquiry of this curing exploit Forasmuch as they in the concluson were able to say so little and to demonstrate less to prove this manner of cure to be naturall that they gave way without controlement unto the rash and temerarious censures of such self-conceited persons as would forsooth have this kind of cure to be onely Cacomagicall and Diabolicall which they insultingly go about therefore to maintain because great appearing Philosophers which did write in the defence of this Subject could say so little and to so small purpose unto the contrary I will speak a few words concerning some other Histories which are and may be referred unto the self-same manner of cure CHAP. VII How it is possible by Naturall and Sympatheticall operation that a D'sease in the Blood may be cured onely by transplantation of the excrements thereof at a far distance into a vegetable earth not vegetating but comforting the infected nature by mortifying of the disease The Proposition IT is possible that an infectious disease in the blood and body may be cured by transplanting of the excrementitious whay of the blood to wit of the sick party's urine at a far distance in the ashes of a vegetable which is proper to comfort nature and to kill and destroy the infection which doth debilitate it An experimentall history to confirm this There is a Noble-man of no mean ranck and very wise religious and one of the best esteem who useth commonly to cure the yellow Jaundies at the distance sometimes as he hath related it unto me of an hundred miles and that onely by means of the sick parties urine translated unto him and the manner is this He taketh the ashes of a certain Tree commonly known among us here in England and mingleth the urine with it and causeth his man to mould it up in the form of a paste the which is divided into lumps which he causeth to be framed up into 3 7 or 9 balls and in the top of each of the said balls he maketh a hole and puts a blade of Saffron into each hole and so filleth up the hole with the said urine and then he putteth or disposeth these balls into a secret place where no body may meddle with them and immediately the Jaundies in the patient be he further or nearer off from the place of the medicine will by little little fade and wear away And this experiment hath been tryed on above a hundred poor and rich and many of them were such as Physitians have dispaired of This not onely he but also the noble Ladies his daughters who for Gods sake have in this case done good to many poor people do affirm to be true And thus much I can affirm my self that being called unto a Chirurgions wife Anno 1637. after that other Doctors had been with her but to little purpose who was filthily infected with this disease and having used some medicines but to little purpose at her request I sent her man into the country with a Letter unto that noble personage to implore his help But in the interim that the urine was sent the woman was perswaded by some sincere fools that it was witch-craft which made her half mad and to rave and to use her man hardly at his return Whereupon I sent a messenger forthwith to desire his Lordship to undo what he had caused to be done because of the ingratitude of the woman He sent me word that he would But said he it will be but in vain for it will cure her do now what I can And indeed she mended immediately upon it Also there was a noble Lady daughter unto a Lord who was much infected with the same disease and finding that usuall remedies in Physick did her little or no good I sent her water unto the said noble Earle who did his endeavour But when I found that the disease did stick still upon her though her urine did amend in colour I took horse and did certifie that noble personage of the small effect the medicine had He wished me to send it again and the sick Lady did send her water the second time and did forthwith begin to mend and within a few daies was perfectly well There is another who unto my knowledge hath cured forty of this disease by boyling of their water or urine away on a gentle fire things God he knoweth far enough from either superstition or witchery Certain Problematicall Demonstrations to confirm the probability of this Proposition 1 Problem The nails and hair of the sick party being taken and put into a hole that is bored in an Oke and the Oke being stopped up with a peg of the same wood cureth an Atrophiaticall or wasted member as is proved before Application And therefore much more the serous matter which is separated from the blood because the essentiall vegetable salt of the blood in the specifick in which are some scintills or sparks is mingled with it and by vertue of them there is a continuated sympathy or respect between the salt and sulphure in the balls and the infected blood For as I proved in the precedent Chapter the spirit in the urine is as continuated with that in the blood as was the spirit of the wounded and the oyntment so that by a continuity and union of consent the curative faculty of the vegetable ashes doth operate spiritually as well upon the infected blood in the body as upon the urine and therefore that is the reason that as the salt in the ashes do work on the salt in the urine so do both of them communicate their forces by a mutuall consent through the reason of the same continuity unto the blood
so that as the vertue of the plant with the Saffron do kill and poison the infection in the urine so also by the mutuall consent which is betwixt the two infecting extreams namely the blood and the urine the infection also in the blood is observed by little and little to dye wither and decay But I will produce unto you a magneticall Problem to confirm the possibility of this Proposition 2 Problem Two Load-stones rightly cohering at opposite poles by the comming of a stronger Load-stone or Iron incited do make an abort and the new commer will easily drive away the other which is with a contrary face and will command him and so the coherence or union of the other two will cease or end Application So that union which was made between the spirit infected with the corrupting humour and the corrupted blood is separated and the unnaturall is forced to fly and depart from the naturall by the help of another which is more potent then the unnaturall which is less homogeneall and proper to rectifie and purifie by the union of his spirit the impurity in the naturall blood and to kill and mortifie the corrupter in the urine I need not to say much more for the proof hereof being that the precedent Chapter doth fully confirm and that by relation had unto the Load-stone and Weather-glass in every particle of this Proposition being that as blood is transplanted from the wounded parties fountain of blood and as it were grafted on the oyntment so also is the urine with bloody spirits transferred from the bloody fountain in the icteritious person and is planted or placed in a bed of salutary ashes from whence it operateth no otherwise in the living blood then the blood or spirits in the oyntment do in the veins of the wounded person I will now proceed unto the microcosmicall Magnet which is taken out of the living man and I purpose to describe unto you briefly and in generall tearms the wonderfull effects in sympathy which it produceth by his extraction of the spirituall Mummy out of mans body and by the transplantation and right application thereof CHAP. VIII Wherein the secret Magnet which is extracted out of the Microcosm or Man yet living is in generall terms mentioned with the manner of his attraction or extraction of the spirituall Mummy out of Man and the application and as well the Antipatheticall as Sympatheticall operation thereof I Will now in few words relate unto you a History of the abstruce manner of healing by Transplantation which if it be rightly considered it doth farre surpass that of the Weapon-salve For it doth not onely cure at distance as that doth but it operateth that feat by the vegetative spirit of the plant And yet I hope that my Story shall no way sound unto Wisemens eares as Cacomagicall but onely naturally Magicall and therefore ordained by God to be wrought upon in the right use thereof for man's good and salutary benefit For unto that end did the Spirit of Wisdom teach those which were inclined unto wisdom as Solomon witnesseth as well those things which are occult and hidden as such as are manifest and apparent unto man's sense And because that good things may by abuse be converted unto evill and unlawfull purposes as a sword to kill as well as to save as shall â—e told you hereafter Therefore is it God's will that these mysteries should be hid from the unlearned or at least-wise from such of the vulgar as are wickedly minded and ordained them to be laid open unto such as are honest wise and discreet But leaving all preambles I will come to the point and proceed with that style and method in which I began The Generall Proposition There may be extracted out of a living man without any prejudice unto his health a Magnet which by a several application of it unto convenient parts of the body will draw or suck out according unto the pleasure of the Applier the animal vitall or naturall spirituall Mummy out of one and the same living Man and that without any detriment unto his person the which being rightly with the Magnet that imbibed it transplanted and made vegetative will operate as well by an internall administration as at a far distance or by a spirituall emanating relatition after it be duly ordered and adapted both to the health and preservation and infection and damage and destruction of mankind An Explication of every Member of this Proposition This Proposition doth consist of many Members whereof the first toucheth the generation condition and preparation of the Magnet The second the manner of application for the extraction of the spirituall Mummy The third openeth the fashion of a manifold Transplantation of that Mummy being so extracted and lastly as well the usages as the abuses thereof Of all which Particles or Members thus in order Of the Microcosmicall Magnet We term this the Microcosmicall Magnet because it hath the properties of the Minerall Load-stone And it may therefore easily be conjectured and guessed by such as are wise in their apprehension what it is by comparing the animal Magnet with that of the Minerall For as the Minerall Magnet is not of a naturall but monstrous birth for it is not engendred of like and equall Genitors but is begotten after the manner of the Mule being that her mother or passive corporeal mass is a common Saturnine and stony Mercury but his Father or active Form is a Metalline Sulphurous Martial spirit So also this our Microcosmicall Magnet doth consist of a Sulphurous Martial spirit being as it were his Formal Father and of a strange or forrein Mercury which is nevertheless a near neighbour in position and condition unto the Microcosmicall Mercury as his passive or Mercuriall matter As for the Mine of which it is extracted it is the living Man and it is taken or derived from him without any prejudice unto his health and after a certain preparation of it it is made a fit Magnet to suck or draw unto it the spirituall Mummy out of the living Man and that without any detriment unto his health The Manner of this Magnet's application for the extraction of the Spirituall Mummy As for the manner of its application it is this We take the Magnet so prepared and if we would extract the Animal's Mummiall spirits we must apply it unto those places which are aptest for their evacuation As for example If we desire the Mummy of the vitall parts then we must adapt our Magnet to suck at that place which nature hath ordained to purge the vitall region Lastly if we would have the naturall spirituall Mummy we must apply it unto that place of the body out of which nature is accustomed to send forth the spirituall fumes or sweaty evacuations from that member namely from the Liver To conclude if you would make a generall Medicine which should respect the animal vitall and naturall parts all at once then must your Magnet
be applied unto them all and after that it hath sucked a sufficient proportion then ought you to reserve it for to make your Transplantation The Act of Transplantation of the Spirituall Mummy Touching the act or manner of Transplantation Paracelsus saith that the extracted spirituall Mummy doth not ooperate unto health and preservation but by mineral vegetable and animal means And therefore it is necessary that the spirituall Mummy attracted or extracted out of the body by the virtue of the Animal Magnet must be introduced into a vegetative nature whereby the said Mummy not being of it self vegetative may by adoption as it were be introduced into and be indued with a vegetative nature or condition We ought therefore to mingle a proportion of this imbibed Magnet with a certain proportion of his mother-earth and sow in this composition the seeds of such herbs as are proper for thi◠or that disease and this or that ill affected principall part of man's body or this or that infirm member which is contained in his region As for example For the Lungs in the vitall region when the disease is the Ptifick sow Line-seed or Juniper in the naturall region when it is Dropsy Pimpnel or wormwood in the bruising or contusion of parts Hypericon or Plantain in tumour or wounds Persecaria or the great or lesser Cumfry in Salt diseases as are the tooth-ach pain in the eies and flowing Menstrues Persecaria maculata and so forth The herbs must grow in this compounded earth and that in the open aire and as the herb or plant groweth it will sympathetically and Magnetically extract the imbibed Mummiall spirits out of the Magnet and will by that means cause the Mummy extracted out of every particular member according unto his condition to be fit to cure the infirmity of his proper member Of the Use and Virtue of the Transplanted Mummy Lastly as concerning the manner how to use this Transplanted Mummy now that it is changed into a vegetable nature or condition If the disease be dry and of a combust nature as is the yellow Jaunders the Ptisick c. and you would cure it or expell it out of the body then take the herb with his Magnetick earth and cast them into the running water and the disease will fade and die by little and little But if the disease be moist then you must burn the herb with the Magneticall earth Again if the disease be more temperate namely between the extremities of water and fire then hang up the herb in the aire or smoak to dry and the disease will languish by little and little as the herb doth fade If you shall give the herb or fruit unto the beast that is of a stronger nature than the sick then the beast will be infected with that disease and the sick will be free Also if the spirituall Mummy so extracted out of some peculiar member of a sound Man be conserved in his continuall vegetation if you take of his fruit and transplant it into a sound oken tree by that means the member out of which the Mummy was extracted will grow continually and continue in his naturall and robust proportion of vegetation without defect After this manner also are the Willow trees but that they increase so suddenly and by reason thereof they are not so fit for this purpose lest the member should grow too hastily for by that means many inconveniences may follow As for example If after that manner the hair of a person be shut up into a willow-tree they will grow so suddenly and so copiously that unless they be removed thence or the Willow be burned the eyes and brains will indure dammage and detriment as dolours fluxes c. namely by the suddain increase or too much humidity of the Tree And therefore according unto the proportion of the person there must be a proportionate tree found out into the which the Mummy is to be transplanted but the Oke is to be elected before all others because it increaseth and groweth but temperately and strongly and a mans life will not easily exceed the daies of an Oke By this mysticall kind of attraction the true and wise naturall Magician for so I may call the true Philosopher that operateth as Solomon did by the properties of naturall things may bring to pass such things which in wonder will excell as I said by many degrees the power or act of the weapon-salve for by it wise men have procured friendship love between such as have been utter enemies again by the use of it grace and affection may be recovered from another whose favour is desired Paracelsus speaking darkly of this Mummiall faculty doth shew how the Ape and the Snake betwixt the which a naturall antipathy or strife and hatred is ever observed to be may be made friends and familiar unto one another But to our purpose If the members out of the which the second Mummy is extracted are to be corroborated then you must make the extracted Mummy to vegetate as before by transplantation temperately and according unto the naturall proportion in the Oke or other such like sound tree But if the members be too dry then let their extracted Mummy vegetate in the Willow tree and from thence again be transplanted into some other temperate Tree So also in a humid complexion it may for a time be transplanted into a hot and slowly growing tree as is the Juniper onely observing that the fruit in which the Mummy is transplanted be preserved from all externall dammage Demonstration I need not waste the time in further demonstration of the possibility and feazibility of these acts in the spirituall transplanted Mummy when by the very self-same proofs whereby I have confirmed the manner of curing by the weapon-salve and by transplantation which is set down in one of the Chapters of this present Book I have fully demonstrated the reasons of these occult and abstruse actions in this kind of cure unto such as will not with St. Thomas believe any thing but what is confirmed by sense And therefore for the manifestation of this hidden action by a relation of natures I refer you unto that very place also where the salve is compared unto the vegetable and Magnet the bloody spirits unto the spirituall Mummy the manner of application of beams from the Mummy to the sick member unto the application of the transplanted bloody spirits to the wounded member the keeping the spiritually-growing spirit in the oyntment from cold unto the preserving the vegetable fruit in which the Mummy is planted from externall damage So that eadem est ratio utriusque and by consequence eadem est demonstrationis via in ambobus It is too tedious in this place to express the efficacious operations of this secret mysticall Mummy and I am assured that some ignorant Momus or Cynicall ignorant will either laugh or bark at what is said already touching it for Quis major scientiae inimicus quà m
ignarus And therefore I will conceal the rest of his occult properties and their sympatheticall effects from such Criticks and lock it up in the treasury of truth Onely in a word I say that by it the Dropsie Pleurisie Gout Vertigo Epilepsie French-Pox Palsey Cancer Fistula foul Ulcers Tumors wounds Herniaes Fractions of Members superfluity and suppression of Menstrues in women as also sterility in them Feavors Hecticks Athrophy or wasting of members and such like may by this naturall magicall means be cured and that at distance and without any immediate contact And to conclude Paracelsus affirmeth that this magneticall kind of cure which is effected by naturall Magick doth excell in vertue all other Physicall secrets which may be extracted or separated either out of Herbs or Roots or Minerals I will now come to the second Part or Member of this Book which speaketh of the antipatheticall effects of this Mummiall experiment The Second Part or Member of this Book which handleth the practice of Antipathy CHAP. I. In this Chapter the Author expresseth how by the self-same internall spirit in the creature as wel Antipatheticall as Sympatheticall effects may be produced Herein is also set down the reason why a spirit that is infected and corrupted with a poyson some condâ—tion is most venomous and contagious unto his kind AS it is certain that like doth naturally affect his like for Nature doth rejoyce at the presence of his nature and nature doth correct and corroborate his nature if it be sound and full of vivifying and wholsome spirits So also nature if it be poysoned and infected by a venomous nature will by uniting it self unto a sound and wholsome nature quickly corrupt and inquinate it and so by such a kind of abortive and depraved union antipathy is placed insteed of sympathy Now how this is possible in nature I will in few words relate unto you As nature doth magnetically effect and allure unto it her like so if that like which it â—ucketh unto it be inquinated with corruption the said attracting spirit be it never so sound will quickly taste of the bitter with the sweet namely of the poyson and so will also be corrupt equally with that spirit which is homogeneall unto it in which the infection dwelleth being forced unawares to entertain strife dissention and antipathy into his tabernacle unawares even as we see a sound spirit in the Animal which thirsting after his like spirituall celestiall food which hovereth occultly in the aire to be refreshed by it doth unawares draw in an enemy with it namely a pestilent and corrupt fume whereby it is oppressed and inflamed with a putredinous fire so that it was not the appetite or desire of the sound spirit to draw in that poyson unto it but the spirit like it self that was poysoned And again each spirit which is incumbered with any antipatheticall and unnaturall accident desireth to shake off contentious antipathy and to re-assume that peacefull sympathy which it enjoyed before but finding it self unable it is apt to cleave and adhere unto good and sound spirits for its relief being that vis unita fortior and if more sound spirits of his like were joyned unto it then might it the easilier conquer and expell his antipatheticall adversary So also we see that one blear-ey'd person by darting his infectious beams for relief at a reasonable distance becommeth a flame which setteth on fire the sound spirit unto the which it applieth for spirituall poysons are like secret flames of malignant fire Wherefore as spirits are by union joyned together and multiplyed like oyle added unto oyle so doth the infectious flame increase and feed equally upon them both For as the sound spirit desireth the society of his like to comfort it and the corrupted spirit so desired doth also covet the sound spirit to assist it against his enemy So corruption is sucked in by them both and antipathy is forced to roust among them and forsaketh them not untill it hath penetrated and gnawed into even their bowells and poysoned their very entralls And we must note that there is no poysoned spirit that doth sooner take hold of a spirit then such as is specifick and of a homogeneal nature For that is the reason that one Mans spirit being infected with the Plague doth so multiply it in his kind chiefly as also the Murren doth chiefly rage in the spirits of Sheep and medles not with the spirits of Men. Do we not commonly see that a like nature being altered by putrefaction is most deadly unto his like So worms avoided out of the body and dried to pouder do by inward administration kill the worms Spitle that is avoided from the Pulmoniack cureth after preparation the Pâ—isick The Spleen of a Man prepared is an enemy unto the swelling and vegetable Spleen The stone of the Kidney or Bladder by calcination cureth and dissolveth the Stone The touch of a dead man's hand cureth the schirrous tumors The Scorpion being bruised or his body macerated in oyle cureth the wounds of the Scorpion and the oyle of the Viper as also the trochises of his flesh the bitings of the Adder or Viper dead and congealed blood and the salt excrescence out of man's bones is antipatheticall unto the flowing blood In conclusion there is nothing that is more powerfull to check or correct an impediment in a spirit then by applying of the same Specifick spirit being altered from his nature by a contrariety So also there is nothing that infecteth a sound nature sooner than a nature homogeneal unto it self which hath indued corruption and that is the reason that the infirm and corrupted Mummy of one man is so apt to putrify and corrupt that of another as we may not onely discern by these words of Paracelsus Corrupta Mummia corpus etiam sanum quod attingit cum quo unitur corrumpit ea autem sani corporis corruptio est corporis alterus ex quo Mummia sumpta est valetudo sanitas The corrupted Mummy doth also corrupt the sound body that it layeth hold of and is united unto and the corruption of the sound body is the health of the other body out of which the corrupt Mummy was extracted As for example If a man be Leprous and I extract by the Microcosmicall Magnet the Mummy out of him and give it to a sound man it will reduce the Leprous person unto his health again but it will filthily infect the sound man that took it with the same disease as shall be told you hereafter more at large But before we come unto the bulk of this business it will be most fit that I make an Apologeticall transgression lest some persons of more envy and indiscretion than profundity in the true naturall Magia may unworthily accuse me of Cacomagy and that onely because they are altogether ignorant in the mysteries of those lawfull Acts in nature which were taught unto Solomon and revealed unto the wise men of this
of man be mingled with venomous things and so be suffered to rot or else be mingled with the Mummies of infirm or infected persons or with the poysonsome menstrues of a woman and then a herb be planted or the magnet so imbibed and be conserved in a continuall vegetation it may be a cause that the disease should be of continuance Also if one give the herb or fruit which savoureth of a sick man's Mummy unto a beast that is of a stronger nature then the sick then the beast will be infected with that disease and the sick will be free From this experiment many egregious abuses may and would be effected by wicked men if this manner of diverting the creatures vertue from good to bad were known unto them for by it they may disseminate agues and the pestilence over a whole Country for the plant will suck out the spirituall Mummy of such persons as are infected with such venomous diseases by reason of its vegetating activity Also if the spirituall Mummy be extracted by means of this microcosmicall Magnet out of a body infected with the Leprosie and be applyed or any way administred inwardly unto another that is healthfull and sound it will infect the sound person and free the infected as it hath been proved by some 2 Proposition The antipatheticall Mummy of the sick may be extracted and infected or infused into another that is sound A demonstrative Example This is confirmed by the precedent proofs and is further maintained thus If one do sow seeds or herbs pertaining unto the three principal members in the Mummy of a dead carcase or in the Mummy extracted out of a sick or infected person and the fruit of these vegetables be given or administred unto man or beast then the disease will be transplanted upon the said man or beast By this means also naughty men may infect and poyson But because these mischiefs are horrible to a religious spirit I dare not farther express the effects of antipathy in spirits which may be brought to pass by the abusing of Gods blessings I will therefore enter into another kind of antipatheticall practice which shall rather tend unto the conservation of man then the destruction of it 3 Proposition If two lively fleshes that are wounded be applied to each other they will sympathize and be united assimilated and made one continued flesh so that as the one prospereth the other will do the like also conditionally that the party from whom the added flesh is borrowed continue in his lively and vegetable disposition but if the animal tree from which the graff was taken I mean the body out of which the flesh was lent or cut do wither or die that is doth leave to vegetate and act then will that borrowed flesh also be at jarr and discord with the flesh of the borrower that liveth and vegetateth and consequently antipa hy will spring out from that union which was sympatheticall before so that except the dying flesh be amputated or taken off from the lively flesh upon the which it was grafted or transplanted it will cause the living flesh also to gangrenate and corrupt with it self An experiment to confirm this This is well proved and maintained by that experiment in Italy before mentioned for when a certain noble personage had lost his nose by a wound and had by the Physitians advice made a wound in one of his slaves armes and clapped it unto his wounded nose and so the flesh of the one was bound fast unto the flesh of the other continuing after that manner untill by a sympatheticall agglutination and union both fleshes became one flesh Then a gobbit of the slave's flesh was cut out of the arm and was framed into the shape of a nose on the Noble-man and the slave was manumitted with mony in his purse for his paines It befell thaâ— on a certain time after the slave did die and though he departed this life being far distant from his master yet the borrowed flesh on the masters nose withered and gangrenated insomuch that the antipathy between these two fleshes though united into one substance became so great that if immediately that dead flesh had not been cut off it would have corrupted and destroyed the rest A Problematicall Demonstration from the Load-stone One Load-stone doth draw another in his naturall position but being unnaturally ordered it driveth away or resisteth the other The demonstration of this Problem hath been expressed as well by a Load-stone divided in Boats as by two Irons swimming on corks 2 Problem If a plant be cut off as for example a willow-wand and if it be regularly planted or grafted on the same stick it will grow but if irregularly it will die For the proof of this Problem look the 2 Proposition of the 5 Chapter in the Application unto the Vegetable The Application So if the spirits of the two fleshes be unnaturally disposed unto one another and turned from their sympatheticall union unto an antipatheticall duality or disunion or discord in natures then will it after unequall jars follow a generall corruption for as is said before Corruptum corrumpentis naturam facillime induit 4 Probâ—em If a spiritual Mummy be corrupted by some alien or strange infectious nature yet in respect of the naturall Mummy of the sound and wholsom body which is so infected the sound and wholsom Mummy of a body not infected will magnetically attact it though not so affectionately but more slowly by reason of the union or adhering of the strange venom unto it which causeth a mixtion of antipathy with that of sympathy and the reason of that slowness in the repelling of the antipatheticall insult is because the sound and homogeniall Mummy doth partly by his concupiscible act attract unto it his sympatheticall like and partly expell his contaminating unlike by his irascible property But for that this antipatheticall unlike cleaveth so fast unto his infected like therefore it happeneth that the expulsive resistance is but slow and so the sound spirituall Mummy becommeth as well corrupted and infected as the other and by that means Sympathy is turned into Antipathy An Experiment to confirm this There are many proofs to maintain this for when a corrupted spirituall Mummy is carried in the aire from one infected with a pestilent Feavour or small Pox the Mummy so infected doth unite it self being homogeniall unto the sound man's spirit and in that regard the one embraceth the other but the sound Mummiall spirit perceiving and tasting of the heterogeniall or infected nature which adhereth unto his like doth slowly expell or resist it by reason that it doth covet his like and therefore sympathetically attracteth and again hateth his unlike and therefore antipathetically expelleth which is for that reason but slowly performed and this is the cause that the expulsive crisis is not made suddenly after the poysonsome infection is received neither will sweats or fluxes or eruption of blood out of the nose which
are arguments of the resistance and expulsive faculty of contagious antipathy suddenly appear and this is effected sometimes by the sound spirits conquest and sometimes by the vain attempt thereof 1. A Problematicall Demonstration derived from the Load-stone When a small piece of Iron is put into a small Boat with materialls of another loading to float upon the water and a Load-stone be placed in another vessell on the same water near one another the coition which will be made betwixt these two magneticall bodies will be depraved weak and unnaturall because the Magnet affecteth and draweth unto it most strongly his like or best-beloved when she is not laded or mixed with materialls of a contrary nature and consequently not agreeing in sympathy with it An Application To conclude A Mummy which hath an antipatheticall infection joyned unto it and applieth in conjunction unto a sound or strong and wholsome Mummy is like as if a portion of the stone called Theamides which is antipatheticall unto that of the Magnet foâ— it â—â—pelleth Iron or the Magnet it self as the Magnet doth attract them unto it were joyned in a little bark unto the Magnet or a piece of Iron also placed in it and that bark or boat so burthened were applyed unto a stronger Magnet in another bark in a bason of water the strong Magnet or Load-stone would partly attract his like namely the Magnet or Iron and partly resist and expell his enemy and so by reason of his attraction his expulsion would be the flower Therefore also the magneticall Philosophers hold this for a Maxim 2 Problem The coition or union betwixt two magneticall bodies is more quick and nimble than the flight or divorce from one another for experience teacheth that magneticall bodies are more sluggishly repelled then they are allured or drawn unto one another and the reason is because there is some antipatheticall invasion which causeth that hatred and maketh that irascible resistance between the homogeneall spirit of the Mummy and the heterogeniall poyson or infection in it for we ought to consider that magnetick bodies do covet sympatheticall union 5 Proposition Two Mummies of divers bodies whereof the one is sound and the other infected though in their first coition they seem to agree by reason of that homogeniall respect which is between them being in their purity but of one and the same essence yet for that the one is infected and for that cause hath endued a heterogeniall disposition contrary unto the essence of them both for that reason I say the second Mummy endeavoureth to be divorced from them both And this is proved thus by this problematicall Demonstration drawn out of the Load-stone's property 3 Problem If you shall set two small wiers on the poles of a Load-stone these wiers will be observed to adhere at the lower ends together upon the point of the pole but at their tops they will be at discord and averse unto one another at their upper ends so that they will be observed to make a fork as if one end did eschew and fly from the company and society of the other THE CONCLUSION I Could judicious Reader have made a whole Volume of experimentall Propositions with their problematicall proofs touching the infinite abyss of Symâ—heticall and Antipatheticall effects in the three Kingdoms namely Animal â—â—getable and Mineral both mutually between each species or kind as from the â—â—dividualls of one kind unto another But it is not my intention to express my â—ore bold and setled opinions touching the true Philosophy and his appendixes 〈◊〉 a larger English phrase considering the roughness and harshnesse of my pen 〈◊〉 reason of my defect and the insufficiency in the polished nature thereof Again know that filed words and phrases are but superficiall flashes and flying shaâ—owes of a wealthy and rich subject the which as they are Proteus-like changable â—nto an infinity of colours so also are mens fancies and judgments as variable beâ—ng the Proverb is So many men so many minds I do imagine and my minde giveth â—â—e that although I be never so curious in my inditing or laborious in the phrase â—f mine expression yet will my best endeavours appear faulty in the curious eyeâ—â—ght of some men though perchance acceptable enough unto others I esteem it â—ufficient therefore that I dare be hardy and bold in the fundamentall subject of the essentiall Philosophy being that it hath Truth it self to maintain and defend it without any adornation made by the gilded tresses of superficiall speeches or verball explication and therefore as veritas non quaerit angulos so also she needeth not the expression of eloquent words and refined sentences or phrases to illustrate it and make it more perspicuous in the eyes of wise and learned men being that it is not unknown unto them that she doth conquer all for she is the bright splendour or emanation which springeth from the omnipotent and eternall fountain she enlighteneth all she acteth essentially in all and over all and revealeth her self in effect to all and therefore she is so manifest in all her works that she needeth not any golden-tongued Oratour nor smooth and methodicall Rhetorician or lip-learned Philosopher to do her honour in the expression of her excellency and recording the perfection of her graces revealed unto all the world though the unworthy worldlings will not acknowledge or receive her with reverence as they ought to do but rather hide her perpetually by their best endeavours with the vail of obscure ignorance and thereby do not desist to persecute and crucifie daily that spirituall Christ which is the onely verity true wisdom corner-stone and essentiall subject of the true Philosophy whose Name be blessed for ever and ever who onely hath made the heavens and the earth and every thing therein and sustaineth and preserveth them by the vivification of his Spirit which operateth all in all and reigneth in power and glory with the Father for ever and ever Who will defend his servants from the oppression of evill-minded men and stand as a shield of defence to preserve the proclaimer of his truth from the Serpentine tongues of malitious back-biters and the venomous carpings of the Cynicall and Satyricall Momus It is he that saith unto the adorer of his truth Ego dabo vobis os sapientiam cui non poterant resistere contradicere omnes adversarii vestri And therefore I will say as the Prophet David did In alarum tuarum umbra canam I will sing the truth under the shadow of thy wings O Lord in thee do I put my trust keep and preserve me from mine enemies for thy mercie 's sake AMEN FINIS Wisd. 13.1 Rom. 1.20 Gen. 28.12 Ezek. 1.16 1 Cor. 12.11 1 Tim. 6.13 Ephes. 4.10 Wisd. 12.1 Joh. 1. Acts 17.25 Ephes. 4.6 Rom. 11.36 Judith 16.17 Isa. 42.5 Psal. 104.25 Colos. 1.16 Colos. 3.11 Heb. 1.3 Colos. 2.3 Job 28.25 Psal. 17 18. Job 38.1 Psal. 147.4 Job 37.10 1 Cor. 1.22
minerall be divided into parts the spirituall nature of these parts do alwaies tend unto Unity although these parts be divided far from one another which is an Argument that they are no continued thing in spirits and therefore one part doth directly co-operate and send out actuall beams of sympatheticall identity unto another though the bodily divided parts be absent or distant in space from one another A Demonstration to confirm this This is sufficiently proved by the ocular Demonstrations recited for the confirmation of the first member but more especially by the second Demonstration of the eighth Chapter of this present Book where I have shewed you that if a long Load-stone be divided in the middle between the two Poles that is to say about the aequinoctial line and each of these divided parts be put to flote in his small vessell or bark on the still water The influentiall spirit which is one in essence and continued between them doth desire and covet to unite the divided minerall bodies whose limbs are by a wound or Solution of continuity separated and to reduce them into the naturall estate they were in at the first and for that cause B and C whereof the one is Meridionall namely B and the other Septentrionall to wit C which were at the first continuated parts but now divided are by that unseparable Spirit which giveth life unto both the parts reunited sucked and drawn together and reduced unto the estate of their pristine continuity that is of two stones they are made one so that the portion of spirit in C draweth and attracteth the bodily B unto it and the proportion of spirit in B sucketh and inticeth C unto it For we must note that the unity of spirit doth evermore desire and effect the unity of the body in which it dwelleth for the quintessentiall or formall spirit delighteth not in the variable disposition of the airy spirit and therefore coveteth to inhabit the close specificall house or pallace which it did possesse immediatly after his discent from his celestiall starry parents This is the reason that one specifick spirit is most easy yea and rejoyceth to communicate with his like but especially one and the same spirit must needs act with and never be absent from the other and therfore when the frozen Northern and as it were congealed nature is incited and stirred up by the aequinoctiall or Southern property if it be rightly adopted and the Southern Iron 's property is touched with the Magneticall North-pole of the other they will effect attraction the better and to this purpose speaketh this Problem Problem If Magneticall bodies be divided or any part broken off from the whole each part so broken off will have his North and South And therefore each particle of Iron or of the Load stone being divided from the whole will have a Northern property and a Southern which doth manifestly confirm unto wise men's capacities that the spirit of every Specifick yea of every individuall hath a Northern and a Southern condition and consequently an attractive and dilative property and not only the spirit of the whole but also of every particular of it if it may be spoken being that the formall spirit is in all and in every part Application Yee may therefore perceive by this how possible and fezible it is that the spirit in the dead blood or weapon being transferred and as it were transplanted at a far distance in the Ointment as having a Balsome not differing from the animall nature but especially in respect of the vegetable Salt of the Uzneas in the which altogether lurke spirits which by the present application of the Southern lively and warm spirits in the wounded man guided unto it by the spirits transported or transplanted bood doth re-vivify and co-operate with the same spirit not onely in the stanching of the flowing blood but also in the healing and consolidating of the wound as shall be shewed you more amply hereafter The third Member of the Proposition is confiâ—med by these proofs Thirdly that it is not the animal's externall blood but the internall in the externall which being separated from his fountain and transplanted on another unctuous stock doth operate Magnetically from the stock on which it is planted unto the fountain or spring from whence it floweth And it is maintained thus A Demonstration to confirm this first Problem It is not any corporeall thing which floweth from the Load-stone or which penetrateth into Iron or that is poured or extracted out of the Iron being awaked by the Load-stone's power but one Load-stone disposeth another by an originall or primary Form and the Load-stone doth revoke and disposeth the Iron which is familiar unto his nature together with it self unto a formed vigour for which reason the Iron runs unto the Load-stone and doth greedily conform it self unto it each forces or vigours symphoniacally provoking Application Therefore it is a formall spirit or subtle celestiall influence which doth operate mutually from the wounded body unto the transported or transplanted blood and not the body or the blood or the aire or the oyntment in which the transported blood or bloody spirits are contained so that the excited spirits in the oyntment do apply their regard unto the beams of the exciter the north spiracle unto the southern and so a union is made between the spirits of the oyntment with the adopted blood and those of the wounded body And as we see that by the concourse in the macrocosmicall aire of the north-wind and the south both spirits are united into one form and are magnetically with their airy vehicle contracted into a clowd which containeth in it a formall fire or lightning and a watry body So the two emanations do cause a contracted aery spirit in the place of their concourse or application which doth in his contraction attract the balsamick spirit which the oyntment doth send forth even as we see in the Weather-glass that the contracted aire sucketh up with it the masse of the water and yet the aire so contracted is not for all that visible But this is further confirmed by this Problem 2 Problem Iron is allured and drawn onely by the immateriall act of form that is to say by an incorporeall proceeding the which doth act and is conceived in the iron subject as in a continuate homogeneall body And this is the reason that Iron is moved and drawn unto the Load-stone without being impedited or hindred by the interposition of dense and well-compacted bodies between them And again Iron draweth to it the Load-stone it self and the concourse unto unity is moved by a mutuall consent and vigour the which concourse is vulgarly termed Attraction Application Here we see that reference which is between the Magnet and the Mine out of which that spirit which doth animate the Magnet is drawn As for example In the forementioned Chapter the spirit of the microcosmicall Mummy is in the excrementitious