and proportionate measure in cold and heat Yea verily and I averre boldly that the whole World or worldly Round is as well and compleatly stuffed or filled with spirit or aire as is this our artificiall vessell or experimentall Machin which if it should not be it would consequently follow that vacuity would be admitted into the nature of things the which would be but an absurd thing in a Philosopher to credit Wherefore we may boldly conclude that the spirit is in the like quantity weight and proportion in the concavity of this instrument considering his magnitude as it is in the great or little world But experience teacheth us that the self same nature be it hot or cold which useth to reigne and have dominion every quarter of the year in the cosmicall or worldly spirit doth produce the self same effects in rarifaction and condensation of the aire included in our artificiall vessell as it useth to procreate in the aire of the world all which is fully demonstrated before For by how much the more the state of the aire doth abound in heat or cold by so much will the water contained in the neck of the glasse be depressed by reason of the included aire 's subtilation And again by how much the more the inclemency of cold doth vegetate and abound in the air by so many degrees higher will the water be exalted And this is the reason as it is already told you that by the observation of this Weather-glasse the temper of the aire in the great world is so exactly discovered unto us And therefore by this it is evident that the foresaid doubt or scruple is abolished and taken away I would in this regard have each discreet Reader to understand that when he beholdeth this Instrument's nature he contemplateth the action as it were of a little world and that it hath after the manner of the great world his Northern and his Southern Hemisphear plainly to be discerned in it the which two are divided exactly by an Aequinoctiall line in effect which cutteth the Degree signed with the character 1. Also it hath his two Tropicks with their Poles onely we take the Southern Pole and Hemisphear to be hot in regard of us because the breath which commeth from it is from the Sun which in our respect is Southernly disposed and therefore we term that Pole the Summer-Pole or Hemisphear and the other the winter-Pole or Hemisphear And we have demonstrated that the degree in the neck of the Glasse 1. doth correspond exactly unto the place of the Aequator because that if the Northern or Winter Tropick be imagined to be the Basis of one Triangle whose Cone shall end in the centre of the Northern Tropick then it must follow that where the intersection is made by these two imaginary Triangles the Aequator must of necessity passe As for example Vide Med. Cathol 26. And we tearm the place of the Aequinoctiall the Sphear of equality because when as the Sun is in Aries or Libra which are the vernall and autumnall intersection of the Aequinoctiall the daies and nights are equall so also the temper of each Hemisphear in heat and cold is naturally observed to tend unto a mediocrity or equality Even such also will the temper of the micro-cosmicall aire or catholick spirituall element be unto the earth when the water in the Glasse is drawn up half way I have sufficiently described unto you as well the fabrick as the nature of this Instrument and therefore since I have prepared it to serve me for ocular demonstration instead of an Herculean Club in this combate which I undergoe against our insulting Peripatetick Adversary and that I am provided of sufficient naturall reasons instead of a trusty armour and that this armour is well tempered and made as it were musket-proof at the least by Authority drawn out of the whole Harmony of the sacred Bible Why should I fear the number of mine enemies when it is Tâ—uâ—h's owne cause which I undergo If God be with me I care not who is against me being that verity which conquereth all things will I am well assured fight for me and defend me though but onely one against a multitude Why should I expect any favour from them in telling the truth and condemning their errours since that they do Satyrically censure and deride my honest endeavours when I hold my peace and say nothing unto them It is an easier matter for malitious carpers and back-biters like temerarious and rash Cynicks to find fault with a thing than with moderate and judicious spirits to judge amend and correct it with equity In the first namely to condemn before the case is heard or understood it is an argument of envy cloked with wilfull ignorance In the latter namely to teach a man his errours a token of learned zeal and Christian charity The Second Book of this Treatise touching Philosophy in generall The Argument of this Second Book of the First Section THis second Book importeth That the Philosophy of the Ethnicks is false and erroneous both in regard it is founded upon the wisdom of this world which as St. Paul teacheth us is but meer foolishnesse in the eyes of God and then because it contradicteth the truth and consequently is not issuing from the Father of Light which is in Heaven but from the Prince of darknesse who reigneth beneath Wherefore this kind of wisdom or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is termed by the Apostle James Terrence animal and diabolicall And for this reason St. Paul that most excellent and sacred Philosopher or lover of wisdom doth warn us that we be not deceived by this kind of Philosophy which he tearmeth Vainfallacy built and framed out according unto the traditions of men and after the elements of this world and not having its foundation upon the true corner stone Jesus Christ in whom dwelleth all the plenitude of Divinity corporally BEfore we dive into the bottomlesse abysse of the essentiall Philosophy whose main foundation is the true wisdom the which is a thing so difficil to be put in execution that nothing but the swift and nimble-winged soul or spirit of man is able to bring to effect it will but concur with reason that we should in the first place consider and observe the Etymology of the name or word whose naked essence we hunt after that thereby we may in the second rank descend more securely and with a better understanding unto the definition or description thereof and so proceed with a surer confidence unto the division or differences of the main subject we have in hand to the intent we may directly point at the truth and distinguish it from falshood Seeing therefore that Philosophia or Philosophy is the main scope or businesse of this our Treatise it is meant commonly and understood in a generality for Sapientia or Wisdom but by a more proper and peculiar signification it is interpreted Amor or Amicus sapientiae
In this respect also the Prophet Baruch hath it Stellae dederunt lumen in custodiis suis laetatae sunt ad jussum Dei The stars gave light in their watches and dâ—d rejoice at the Commandement of God Hereupon it came to pass that when this Spirit did fight for Josuah he made the Sun stand still at his pleasure He turned the Sun from light unto darkness at the passion of Christ By it the stars in troops were stirred up to fight in their order by theâ—r influences against Sisera So that it is easy to discern that as the heavens and stars were first framed and animated by this Spirit to serve as Organs to administer unto the natural Fabrick of this world so also beyond the common course of the macrocosmicall nature they may by the self-same Spirit that commandeth them and acteth in them as the soul doth within the body operate what when and how it lists and be diverted from the usual order to effect his will as well by altering the motion of his body as action of his light and influentiall Spirit Again touching the fixt stars Job speaketh thus in the person of this Spirit Canst thou restrain the sweet influences of the Pleiades or loose the bands of Orion Canst thou bring forth Mazaroth in their time Canst thou guide Arcturus with his Sons Knowest thou the course of the heavens or canst thou set the rule thereof upon the Earth c. As who should say that no man is able to know the courses of the stars or to discern the powers or vertue of their influences save only this divine Spirit and that man unto whom it shall reveal the true Art and rules of Astronomy or Astrology And therefore Salomon doth glory in that he knew the course of the year and dispositions of the stars and the change of the Solstices by wisdome Per Sapientiam saith he novi Solstitiorum mutationes anni cursum dispositiones stellarum c. If therefore the Astronomer wanteth this true Astrologicall foundation all will be faulty and fabulous as by the vulgar Astronomy which is for the most part erronious and uncertain it appeareth I proceed now downwards unto the Meteorologicall region to see how this Omnipotent Spirit worketh in the catholick sublunary Element for the producing of Meteors in divers shapes and natures As for the Act of this Eternal Actor or Operator in the ayre water and earth for the production of Meteors it is most evidently expressed in plain terms by holy Writ Saith Job Deus sapientia sua aptat pondus aëri appendit aquas in mensura facit pluviae statuta viam fulgetro tonitruum God by his Wisdome doth adapt a waight or pondero sity unto the ayre and hangeth up the waters in measure and giveth bounds or maketh a Law for the rain and prepareth a way for the lighting 's of the Thunders In which words he sheweth that this one Spirit of Wisdome in whom is the power as well of contraction or condensation as of dilatation or ratifaction can at his pleasure make the aire more thick and ponderous by condensation and so reduce it into a cloud or by rarifying it into a more thin and subtile consistence render it in the form of lightning and evermore the aire so altered receiveth his shape or figure from the Alterer according to the will of him who ordaineth all things And thus the clouds the lightenings the thunder the comets the frost hayl snow and ice are created daily by this operating Spirit But we have all this confirmed and acknowledged by many places of Scriptures Sapientiâ Dei eruperunt abyssi nubes rore concrescunt saith Salomon By the Wisdome of God the Abysse was broke open and the clouds were turned into dew or raine Again Ego sapientia sicut nebula texi omnem terram I Wisdome like a mist did cover the whose earth saith the son of Syrach in the person of this Spirit And again Ego in altissimis habitavi Thronus meus est columna nubis I saith Wisdome did dwell in the highest places and my throne was a pillar of clouds Deus nubes effecit sapientia saith Job God made the clouds by his Wisdome This Spirit maketh the clouds to asscend it causeth the lightnings with the raâ—n and it bringeth forth the wind out of his Treasury saith David And again Verbo suo quam celerrimè excurrente sermone suo in terra emisso edit Deus nivem sicut lanam pruinam sicut cineres dispergit coram frigore ejus quis consistat God by his Word passing most swiftly and by his Voice being sent out upon the Earth doth bring forth snow like wool and spreadeth abroad the frost like ashes Who is able to consist before his cold There are many thousands of other places which I can produce out of the book of Verity to prove that all Meteorology is founded on this Spirit But because I will speak of this point more at large in my last Book of this present Treatise where I do express the true History of the Meteors and open the errors and falsities of the Aristotelian Meteorology I will only conclude with this confession of the wisest Philosopher Salomon Novi saith he virtutes elementorum varietates temporum sive tempestatum ventorum seu spirituum vires nam omnium artifex me docuit sapientia I know the power of the Elements and the varieties of times and tempests and strength of the winds for Wisdome the work-mistress of all things taught them me Whereby it is evident that shee who was the maker of the Meteors and was by Consequence the most skilfull and best acquainted with their natures did instruct him in them I will now speak a word or two of Physick Concerning the excellent Art of Phyâ—â—ck or Medecine the Wiseman saith A Deo est omnis medela From God cometh every kind of healing or curing which being so it is certaine that the only Actor in healing and curing is immediatly from this all-working Spirit and therefore the Kingly Prophet hath it He sendeth his Word and healeth them and delivereth them from their graves And Salomon But the teeth of the venemous dragons could not overcome thy children for thy Word came to help them and healed them even thy Word O Lord which healeth all things for thou hast the power of life and death c. Mark well Even thy Word saith the Text which healeth all things Now this divine Word is the root and fountain of this eternal Spirit of Wisdome and therefore the Basis or foundation of healing is in him and consequently from him all the mystery of healing doth proceed which also agreeth with this of the Apostle There are divers gifts but one and the same Spirit there are divers operations but God is the same which worketh all in all but unto
flourish the which did reduce the Elements under the heaven and humid nature and as they were undistinguished afterward that portion which was light did fly and sore up unto the highest region the weightier part did reside and take its place under the moist heaven These things being thus distinguished and ballanced which were susteined by a fiery spirit the heavens did shine forth in seaven circles c. This I say is the manner of the world's Fabrick as also of the rotation of one Elementary nature into another caused partly by the absence or presence of the Spirit riding in his chariot or Tabernacle which is the Sun Hence therefore proceedeth that alteration by Condensation or Rarefaction which is observed annually in the world but especially by the four windy Organs or Angelicall instruments of this aeriall region and is effected assidually by changes all the year long as is justified by the weather-glasse's observation And we must with diligence-observe that these members of the worlds Fabrick do endure with incorruptibility alwaies and shall never alter untill the last PEREAT But the creatures which are compounded of this generall Element and are diversly altered or informed shall pass or begin their generation from the simple Elementary estate which is in four quasi à Termino à quo unto the complement of generation or compleat composition namely 8. tanquam ad Terminum ad quem And again the corruption or resolution of that generated compound shall have its Terminum à quo or beginning from the degree of compleat composition 8. and his Terminus ad quem that is the complement of resolution shall be in the common or catholick Element which is aire four-foldly altered in his simple nature as shall appeare in this which followeth CHAP. VI. The true Mystery of Generation and Corruption also a touch of Re-generation or Resurrection is afer the doctrine of holy Scripture herein Expressed AS we have plainly though in few words expressed unto you a dark privative Principle namely that which seemed before all beginnings to be without form and therefore mortifieth and depriveth of life and is as it were out of all existence in regard of our capacity by reason that the active vivifying light doth not shine forth but is hidden in the center So also have we manifested unto you another Spirituall Principle which is Light now shining forth of Darkness and this is that only which informeth vivifieth and animateth all things with life I told you that all was but one essentiall Unity For the three Divine Person was but one and the same in essence and therefore that Light was unto him as Darkness and consequently that he was the beginning of all beginnings that is to say he is as well the principle of Privation and Corruption as of Position and Generation whereof the one is the Act unto life namely the in-created Light and the other is the passive of life or death and that is the waters forasmuch as they were derived out of Darkness and therefore by reason of their Darkness they participate in their passion as well of the privative as of the positive principle and for that reason the Actor in both extreames is God which is Unity who by the withdrawing of his vivifying Spirit from the creature causeth death and privation and consequently leaveth nothing in it but the characters of corruption and ruine Contrariwise by continuing his incorruptible Spirit in the creature it remaineth by the presence thereof without corruption Also after that God doth withdraw his Spirit from the creature then the creature dieth if he sendeth again his Spirit of life into the creature it reviveth and riseth again This was the reason in one sense of the Resurrection of our Saviour who for that cause was termed Primaevus resurrectionis à mortuis The first that risse again from death unto eternall life And in another sense it was the cause that Elias raised from the dead the child of the widdow and that the bones of Elizeus caused the murthered Amalikite to rise again as also that Christ caused Lazarus to revive when he was dead as shall be shewed hereafter I will therefore express unto you out of Scriptures first that God to whom the act of privation is as familiar as that of position if we only consider the watery or passive composition forasmuch as it participateth of both extreames is the only Actor as well unto death and corruption as to life and generation And then secondly I will briefly prove unto you the manner how the self-same Unity in essence operateth thus contrarily in the watry or bodily Subject of all things Touching the first Scriptures say It is God that woundeth and striketh and it is he that cureth And again they say in the Person of God I kill and I make alive again In another place Thou hast power of life and death in thine hand Thou bringest unto the grave and reducest back again And the Son of Syrath Vita Mors bonum malum à Deo sunt Life and death good and evilâ— a e from God Now for the second namely to shew how the Lord operateth by one and the same Spirit to life death and resurrection we may easily gather it if we will consider with our selves that it was the all-inaâ—ting Spirit of wisdom which first did inform the world with life and being and did give life unto each creature and doth preserve it from death and corruption so long as it abideth and operateth vivifyingly in the said creatures And therefore it is said Deo serviat omnis creatura quia dâ—xisti jaâ—â—ae sunt mâ—â—sti spiritum creatae sunt Let every creature serve God for thou spakest and they were made thou didst send thy Spirit and they were created Again Deus non aâ—quo indigens that â—mnibus viâ—am inspirationem omnia God not wanting the aid of any giveth or bestoweth on al creatures life and inspiration or breath and all things In another place Deus dat flatum populo qâ—i est super terram spiritum calcanâ—bus eam And it was for this reason that the Psalmist saith Vita adest benevolenti IEHOVAE Life is present through the benignity of God Vitae restaurator est IEHOVA God is the restorer of life Vitae meae fontes omnes à Deo All the fountaines of my life are from God Vitae proâ—ongatâ—o est benignitas IEHOVAE The prolonging of lifâ—â—s through the benignity of IEHOVA Whereupon it is apparent that the presence of the vivifying Spirit of God is the cause of life multiplication and preservation And therefore Job said Viâ—tatio tua conservaâ— spiritum meum â—hy visitation pâ—â—serveth my spirit As contrariwise the absence of the same spirit lesse or more is the occasion of sicknesse death destruction or corruption And therefore it is said Deâ—s malos reliâ—quit abscondit faciem suam ab impiis ut obveniant
descendeth from above even from the Father of light But to proceed unto the doubt which is Whether according unto Aristotles intention the originall matter of the wind be of the earth and his first motion from the earth into heaven A man more learned and wise by far in the mysteries of nature than Aristotle ever was answereth in this manner Venti viam saith he ignorat homo ignorat homo opus ipsius Dei qua via faciat haec omnia Man knoweth not the way or path of the winds man knoweth not the work of God namely by what means he effecteth these things But Aristotle was a man yea and an Ethnick man and therefore could so much the lesse judge rightly of such abstruse things as are these wherefore JEHOVAH seeming to deride the boldnesse of such a worldling and as it were in reprehending of him speaketh in these words Nosti nè ubinam sit via in qua dividitur exhalatio quae spargit ventum super terram Knowest thou where is the way wherein the exhalation is divided which spreadeth the wind upon the earth Arguing hereupon the impossibility for a worldly mans capacity to conceive or understand these things unlesse he be taught and instructed by the Spirit of wisdom who teacheth all things the which Spirit is bestowed by God on whom he pleaseth And yet Aristotâ—e seemeth impudently to answer God and say I know it well for the way of this exhalation is from the earth upward unto the middle region of the aire where partly by an Antiperistasis caused of cold driving it downward again and partly by other exhalations which are successivly ascending the exhalation is compelled to move laterally upon the face of the earth c. But I will shew the impossibility of this reason by that which followeth immediately hereafter To the second and third part of this clause I say that the medium by the which the winds are carried or moved is by far more vast and large then that which Aristotle assignes unto it for the winde doth not blow and act onely in the lower but also in the middle yea and in the upper region of the aire If therefore the winde do blow in the middle region of the aire then will the vigour of Aristotle's definition be taken away forasmuch as the efficacy thereof doth chiefly consist in this namely that such a hot and dry exhalation as is the cause of the wind is not permitted to penetrate the middle region of the aire but is reverberated precipitated and beaten down again by the vertue of the middle region's cold which resisteth the heat of the sublimed exhalation Now if there be any wind in the middle region of the aire this cause of the winde will be taken away forasmuch as then the exhalation will not be repelled downwards into the lower region where it should meet other ascending exhalations to make a noise and to be dispersed laterally on the earth for the exhalation which causeth a wind in the middle region will not be driven down by the cold but is observed to blow and to move the clouds and thunders in the middle of that sphear yea it is made manifest by daily experience that as well the upper or higher clouds which are white and yellow and therefore more light and subtle by reason of their fiery brightnesse as the lower which are grosser and more obscure are driven and pushed by the winds from any quarter of the world unto the opposite for except the winds were also present in that region they could never move as on the wings of the winds in that manner Do we not also observe that the south-wind bloweth from the southern horizon and another from the next which is northern so that both winds have dominion in either of the horizons at all one and the same time whereupon it often happeneth that great and dark clouds moving from each opposite quarter by four of those contrary angelicall spirits do meet in the point of each Horizon and cause one masse or huge sea of clouds serving as a Tabernacle unto the great spirit of wonders which worketh or causeth these things whereupon there followeth great lightnings and thunders by the concourse of opposite angelicall natures being the messengers ministers and voice of the Almighty which never could have been effected unless the winds by the will of the Almighty had moved impetuously the one against the other in the middle-region of the aire And this we have also confirmed out of Scripture where it is said Ascendit fumus e naribus IEHOVAE carbones accensi sunt ab eo inclinavit coelos descendit caligo sub pedibus ejus ascendit super Cherubin volavit lapsus est super pennas venti Posuit tenebras in circuitu suo latibulum cribrans aquas de nubibus coelorum prae fulgore in conspectu ejus nubes succensae sunt tonabat de coelo Dominus c. Smoak ascended out of the nostrils of IEHOVA coales are kindled by him He inclined or bowed down the heavens and descended and darkness was under his feet and he ascended upon the Cherubin and did flie and glide upon the wings of the wind He put the darknesse round about him to serve for to hide him sisting out waters from the clouds of heaven before his face for at his presence the clouds were set on fire and the Lord did thunder from heaven c. Out of which speech we gather that not only the Clouds and Thunder and Lightnings are moved by the windy ministers or Angels of the Lord but also that Divinity it self being compassed about with dark clowds in the middle region of the aire is carried upon the airy Cherubin and useth the wings of the winds as organs to move on Whereby each wise man may easily perceive that the worldly wisdome or Peripateticall Philosophy is plain foolishness being that it would falsly perswade the world that such essentiall Acts as are the Angelicall winds whose inward essence is the bright Spirit of the Lord are caused accidentally and are moved and stirred up by externall violence when by the doctrine of the true wisdome it is evident that they are indued with most essentiall internall Agents and therefore do move where and when they list according unto that before-mentioned of St. John For saith he Spiritus spirat ubi vult The Spirit bloweth where it lists Which being so as is apparent that the wind hath actum formam principium internum An essentiall and inward act form and Principle at the motion whereof it is moved or caused which way the invard mover pleaseth and therefore the Text saith Spirat ubi vult It bloweth where it will and consequently it is indued with a volunty or will whereby each man may see how extravagant from the Truth is the Peripateticks reason touching this point who admit no essentiall and internall form unto the Winds but make it a thing meerly
plants relent liquifie and become animated and fluent the birds rejoyce and are quickened and the dull and senslesse aire is by little and little refreshed and taketh flight into the southern regions for reasons I will shew you in my demonstrative positions immediately following And yet for all the absence of the bright and inacting Spirit in the Sun it followeth but that one and the self-same Spirit which filleth all may alter his privative property when and where he list for we see oftentimes quite contrary unto the common constitution of the year that by it thunders and lightnings are effected in the midst and hardest of the winters and the winds which are most active namely the east and south blow beyond expectation all which is effected by him at his pleasure who operateth all in all how and by what means and where and when he list This therefore being well pondered I enter into the state of this my demonstration The demonstration or proof how the annuall winds are moved by the vivifying spirit which is in the Sun I have told you that the whole effect of the divine action in the humid nature of this inferiour world did consist in Congelation and Rarefaction and that the first was caused by the privative and northern act of Gods Spirit which doth operate by cold and the other by his positive operation which is guided by heat Now as these two have their dominion or depression by the presence or absence of the Sun so also is the universall aire more cold spisse opake and sluggish or stupid when the Sun is farthest off and again more hot subtle bright transparent agil and active when the Sun is nearest Mark therefore the properties of the aire included in the glazen vessell of the Calender-Instrument and remember that it is but one and the same Spirit in essence that worketh as well privativly as positivly for it was one and the same Spirit which was called by the Prophet from the north and south for the Text saith Veni spiritus à quatuor ventis c. wherefore this Spirit is it that governeth the universall sublunary aire as well privatively as positively And although this Spirit be most plentifully in the Sun yet it being neverthelesse every where is able at all times and in every place to expresse himself in both properties I come therefore unto the point or mark In the first Chapter of the first Book of this present Section I have most clearly demonstrated unto you that the aire included in the Weather-glasse hath in every respect a relation unto the aire or catholick element of the great world where also it is proved that the aeriall humid nature doth as exactly fill every place of the vaulted world where the earth or water are not lest any vacuity should be found in the cavity thereof no otherwise than the dilated aire in the head and neck of the Weather-glasse doth fill the cavity thereof and therefore as the aire included in the glasse doth work by dilatation at the presence of the Sun namely in the Summer-season when the externall aire is heaâ—ed so also and after the self-same manner will the aire of this northern hemisphear be dilated when the Sun is present yea and the nearer the Sun is and the more perpendicular his beams are the greater will the generall aire 's rarefaction be and consequently of that particular aire which is in the glasse On the other side when the Sun is absent from the Boreall hemisphear namely when it moveth beyond the Aequinoctiall then will the common aire in that hemisphear wax cold and be contracted and condensed and consequently the particular aire in the glasse will be contracted after the same proportion which may easily be measured or conceived by the degrees of ascent of the water in the glasse as the rarefaction may be collected by the descent thereof This therefore being well conceived or understood and that the cause of this rarefaction is the presence of this divine act in the sunny tabernacle and that the reason of the condensation is the absence or remotenesse of the said act or operating and emanating Spirit and consequently the presence of the divine puissance which is darknesse for as we said the absence of heat is the presence of cold which is the essentiall worker in the divine puissance and again the presence of heat is the absence of cold So also the absence of positive light conceiveth privative darknesse and the absence of privative darknesse imparteth the presence of positive light We may easily hereupon collect the reason of the annuall winds and perceive what their externall is and how that aire is animated by the vivifying Spirit which is sent out from the Sun Consider therefore that when the Sun is present with us the Summer is created by his presence the aire is calefacted by the bright beams of his Spirit and by calefaction is rarified and by reason of rarefaction of parts requireth a larger place for his existency As for example We put two pound of Vitreol into a Retort and fasten the nose thereof unto a huge Recipient or Receiver stopping the joynts fast that the spirits do no way expire We force out the Spirit from the Retort into the Receiver and we find it tried by experience that part of the Vitreol being dilated into spirits those spirits finding the ample Receiver not sufficient to contain them do violently break the Receiver into an infinity of pieces Whereby it is made plain that a thing which is condensed will occupy but a small place but when it is dilated it will require a very large continent for his existence All this is argued plainly by our experimentall Instrument for when the Sun is present the aire included is forthwith dilated more or lesse according unto the vigour of the solar spirits and winds that blow but when it is dilated it requireth by so much the more a larger place to be contained in by how much the more it is dilated or â—arified and that is proved thus namely because the water is thrust down by so many degrees lower by how many the aire excelleth in rarity So that it is evident that the onely reason why the water is precipitated more and more downwards is because being by degrees subtiliated it maketh it self a larger room to abide in Now that I have shewed you thus much mark that when the Sun commeth newly into an hemisphear where winter did reigne or had dominion and therefore the cold did incrass and thicken the aire as for example when it passeth from us into the southern hemisphear to convert the winter estate of that part into summer it doth forthwith begin to attenuate the aire of that part of the world and that aire so rarified being animated and as it were revived by the operating beams of the Suns bright spirit becommeth light-winged or feathered wherefore it flyeth away from the south and seeketh a larger place for
And in conclusion God by his Word doth exactly and soly operate all in all as the Apostle saith which being so I would fain know where is this Physicall nature of the Peripateticks unto the which they assign an essential form of action of it self and by it self Verily it is most apparent that there is no such catholick actor as the Peripateticks do fain But it is one onely Word of God one catholick Christ which filleth all things one eternall Sapience which replenisheth the world one incorruptible Wisdom which is in all things that onely worketh and effecteth immediately all in all And therefore it is apparent that without it nothing can exist and act Forasmuch therefore as the aire is a part of the celestiall consistence it followeth that it was made by the Word and that it doth as it were swim in the Word Forasmuch as it comprehendeth all things as in many places of Scripture it is expresly set down and it is moved and guided by the Word yea verily and in the aire being it is the universall Treasury of God there are many peculiar cabinets out of the which by his Word which is effected by his strong and powerfull Angels as David telleth us he doth produce divers kinds of Meteors as is proved before which are committed unto the government and presidentship of divers Angells or Spirits the which also are created of aire and exist in the aire by the Word and therefore move and act in the Word or in and by one and the same divine Spirit which the Prophet Ezekiel called from the four winds to make the dead to live again by whose administration the Word moving them and operating in them all Meteorologick species or kinds are brought forth and procreated in the aire yea and all those wonderfull tempests which happen in the world are effected or produced And hereupon it is said that he made his Angells winds and his Ministers flames of fire Again Dei curruum duae sunt myriades multa millia Angelorum Dominus cum illis est Dominus Sinai in Sanctuario habitans There are two myradâ— even many thousands of Angells the Lord is with them the Lord of Sinai inhabiting in his Sanctuary Where he meaneth in his apparition in a tempest as he did upon the Mount Sinai These spirits therefore which in regard of their externall were made or created of aire and with the aire do exercise their office or Ministry in the aire and are by Gods Ordination conversant about the directions of Tempests Clowds Rain Snow Hail Frost Lightning Thunder Comets Chasmus Floods or Inundations Heat Cold Moysture Drowth and all other Accidents which do appear in the aire And hereupon it is insisted by the Revelatour that by the Ordination of God four Angells were appointed as Presidents over the four winds of the four corners of the earth unto whom it was assigned to hurt the earth and waters and trees and fruits But there it is said that they had not any power to execute their harmfull or tempestuous violence on the earth and waters till the imperious Angell had excited or moved them unto it But as all thâ—s was unknown unto the Ethnick Philosophers so hath it been altogether neglected or rather rejected by their Christian disciples because that in their mouths and writings the lying and false spirit of Aristotle hath taken too deep a root or possession and challenged unto it self the prime and superiour place Although therefore that this my admonition may seem unto such as are wedded unto their will and hood-winked with Aristotle's subtill documents to be but wild ridiculous and of little or no esteem yet I would have them know that it is a thing of great importance and high consequence being that it concerneth and toucheth the honour of God For by it true Christians may fundamentally know and understand the reall and essentiall causes of tempests and other acts and operations which do thereunto belong and thereby perceive that they happen not by case fortuit neither operate by any act of their own as the phantastick Ethnicks have devised or fained in their writings but are traduced out of the holy Treasuries by the Divine Providence and are sent down here below by the operation of the Word and execution of his Angelicall Ministers either to afflict and scourge the wicked for their offences or by putting them in remembrance of their sins that they may by the fear thereof be driven to repent So that when they unto their terrour shall hear the voice of the Lord in Thunder from above and behold the fiery flashes of his wrath and indignation or shall see the dreadfull inundations caused by abundance of Snow or Rain they might be induced to repentance and be humbled and incited to invoke their Creator unto their aide and to pray him heartily to avert all dangers from them and to mitigate his Tempests and to pacify the fury of his fiery or watery Ministers and to grant them them milder and more benigne weather with gentle and fertill rains and to bless and save the fruit of their lands and to preserve their cattle which feed upon them as also their houses and other such like necessary additaments from the violence of his tempestuous Angells or Spirituall instruments contrariwise who neglecteth this doctrine which is founded on the true Wisdom and wallowing as it were with the Sow in the mire betaketh himself unto the rules of that Wisdom which is but meer foolishness before God and consequently will imagine all these Meteorologicall marvels to proceed by chance and accidentally and without the act of any internall principle and for that cause will neglect them as esteeming them onely things naturall and therefore will neither dread them as indeed they ought to do nor yet acknowledg him who is the true Author of them and immediate Actor in them is justly to be numbred among those men at which the Wiseman aimeth in this speech All men saith Solomon are vain by nature in whom is the ignorance of God and who cannot understand him who is by such things as are made nor yet conceive the workman by the consideration of his works The Epilogue unto this Section THus Judicious and Christian Reader have you understood the main difference that is between the wisdom of this world which the Apostle affirmeth to be but meer foolishnesse before God and that which descendeth from above and issueth from the Father of Light which is the essentiall and true Spirit of Sapience or Discipline And consequently you may easily discern how the Ethnick Philosophy that is grounded upon the worldly wisdom forasmuch as it relyeth onely on the Traditions of men and Elements of this world is but a vain â—allacy or Prestigious Figment and therefore onely that of the Patriarcks Prophets and Apostles which is founded upon the Catholick Christ or Eternall Spirit of God in whom is the plenitude of Divinity is onely true
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
choice of that which it hath proved good and escheweth that which it hath found naught and dissonant to his nature For this cause therefore and to this effect he made election of an Invention or spiritall conclusion commonly termed by the name of the Weather or Calender-glasse that by the ocular and practicall experiments thereof be might evidently demonstrate unto the world's eye the falshood of the transitoryâ— and fading wisdom or Philosophy of the Ethnicks and confirm or maintain the truth of that which is grounded upon the eternall Spirit of Sapience CHAP. I. Here the Author expresseth his Reason why in the very entrance into this Philosophicall Discourse he propoundeth the making properties and usage of this Weather-glasse and wherefore he styleth it by name of his Experimentall Instrument I Must confesse that it is a thing worthy of commendations to prove and maintaine a Philosophicall Proposition by such acute and peircing shafts of Auguments as are selected out of the quiver of naturall reason but because those kind of subtill inquisitions or objections though they seem at the first sight probable and may carrie with them a shew of Truth and yet neverthelesse in the conclusion may fall out amisse and be found erroneous Therefore such as are zealously devoted unto the inviolable Truth of the holy Bible will bee better established in their beleefe if that the testimony thereof doe concurre and agree with the rest And although these two witnesses may appeare unto wisemen to take away all Scruple or doubt from the confirmation of the Truth yet is the incredulitie of this world so exalted and grown up to such a height of obstinacie and that especially among the common sort of men yea verily it hath so subtilly crept also into the spirits of some of no small learning which are guided more by the practise of sense then any spirituall reason that except with St. Thomas they see or feel or with the Jewes they may behold a signe they will in no case be brought to believe For this reason therefore since I onely am to enter the lists against the Ethnick Philosophers who by their inventions have framed out the wisdom of this world it behoveth me to look to my self and to gird my loines with a belt of courage and to indorse an Herculean Armour of proof being that as the Apostle did fight with beasts at Ephesus in the likenesse of men so am I sure to have to do like another Alcides with a second Lernaean Monster of many heads I mean the Protean Philosophy of men the doctrine whereof as the Apostle teacheth us is founded upon vain fallacy on the traditions of Ethnicks and according unto the elements of this world and not according to Christ in whom is the plenitude of Divinity Col. 2.8 I purpose therefore with my self to make and forge me out an Armour of solid naturall reason and to temper it with the warrant of sacred authority And lastly I will make choice of ocular demonstration to serve me in this combat insteed of an unresistable weapon or Herculean club to tame and subdue that unreasonable monster Incredulity than which there is no greater enemy unto mankind And that I may the better accomplish and bring to passe this designe of mine it is requisite I should have in a readinesse each necessary materiall for this conflict and above all I ought to have an especiall care to provide me an experimentall Instrument or spirituall weapon which may carve out a ready way to the truth by a manifest and infallible demonstration objected even unto the eyes of such as are infected with extream infidelity that they may thereby turn from their vain and sophisticating Philosophy with the wisdom of the world on which it is erected and become unfained and faithfull schollars and proficients in the true and sacred Philosophy or wisdom of God I will make therefore election of such demonstrative Machins for my purpose as is vulgarly knowne amongst us whereby my intentions may be more easily understood of every man and this Instrument is commonly styled by some the Calendar-Glasse and by others the Weather-glasse whose composition or fabrick with the properties and uses thereof I purpose to expresse unto you briefly in the Chapters following CHAP. II. How the Instrument commonly termed the Weather-glasse is falsely arrogated by some Men of our age unto themselves as being averred to be an invention of their owne MAn is so greedy of glory and so desirous of fame and reputation that if he can acquire or purchase it any way unto himselfe be it directly or indirectly he careth not much I was the reason that the Ethnick Philosophers did surreptitiously assume and ascribe unto themselves those principles of their Philosophy which of right did appertain unto the wise and divine Philosopher Moses and did mask or gild over their theft with new names or titles which they imposed on them the better to make a shew that they were established by their own inventions and shall be shewed hereafter In like manner the Instrument commonly termed the Calender or Weather-Glasse hath many counterfeit Masters or Patrons in this our age who because that they have a little altered the shape of the modell do vainly glory and give out that it is a Master-piece of their own finding out As for myself I must acknowledge and willingly ascribe unto each man his due and therefoâ—e will not blush or be ashamed to attribute justly my Philosophicall principles unto my Master Moses who also received them figured or framed out by the finger of God neither can I rightly arrogate or assume unto my self the primary fabrick of this Instrument although I have made use of it in my Naturall History of the great World and else-where but in another form to demonstrate the verity of my Philosophicall Argument for I confesse that I found it Graphically specified and Geometrically delineated in a Manuscript of five hundred years antiquity at the least I will therefore set down unto you first the shape in which I found it in that antient Monument and afterwards made use of it for demonstration's cause And secondly I will describe the figure and position of as it is commonly known and used among us Where you see that there is no difference betwixt them but onely in their forms or shapes for the Sun-beams operating by their heat upon the hollow ball of the head A. maketh the rarified aire included in the said ball to passe out by the pipe AB into the pot of water and so it vanisheth out through the superficies of the water in the form of bubbles but when the Sun goeth down the cold night approaching through the absence of the Sun doth coagulate contract and condense again that included aire which was the day before rarified by the presence and hot action of the Sun But because there is not aire enough in the leaden ball and pipe to effect this kind of condensation in a due
secret peculiar included spirit which worketh the feat and to make men to give credit to their tales they have dyed the common water in the vessell with Vardegrease or such like stuffe I must give you to understand that all their prattle is but deceit and that plain dealing is a jewell As for the accidentall part of this Machin being it is framed and composed in a diverse fashion I will not graphically delineate or draw it out unto your view being that the pictures will be chargeable and the matter being done will serve you but to little purpose CHAP. IV. Wherein are Expressed the sundry properties with the usage of this demonstrative Instrument I Divide as well the property as the use of this Instrument into two kinds whereof I call the one generall and I make the other more peculiar As for the generall property of it by the one it contracteth and condenseth namely when the included aire is animated by the externall cold and by the other it dilateth and rarifieth to wit if the included spirit be excited by any externall heat And therefore through his constrictive nature or action which is made evident by the contraction of the aire we may easily discern the universall reason of the inspissation and condensation of things that wâ—re thin And again by his dilatation we may scan or decipher the cause of rarifaction of such things as were thick For by the speculation we shall find that there is nothing in the whole Empire of Nature which can be rarified and made subtle except it be by the action of light or fire whether it be visible or invisible and the essentiall effect of that action is light And on the contrary part nothing can be condensed or inspissared where darknesse hath not dominion forasmuch as darknesse is the essentiall root of cold which is the immoderate act or in condensation The particular properties with the uses thereof are manifold for first The nature of it is to discover the temper of the externall aire or catholick element in heat and cold for the higher that the water doth climbe in the neck or pipe of the Matras it argueth that the firmer stronger is the dominion of cold in the aire so that by this means we may daily judge of the increase or decrease of cold in the aire and by consequence we may guesse at the proportion of heat in the sublunary spirit of the world by the descent of the water Ceâ—tain Experiments worthy of observaâ—ion and approved by many of this City touching this Experimentall Glasse If the water in the pipe of the glasse which before was highly mounted doth fall on the sodaine by some degrees it will be an undoubted signe that raine will immediately ensue If the water in the space of one night doth descend it is also a signe that raine will come not long after If the South or East wind do blow immediately after a North or Westerlie wind the water will fall by certaine degrees but if the North wind or cold Westerlie wind do blow after a Southerne or Easterlie wind then will the water be forth with exalted If the water doth attaine unto the figure 1. it argueth that the Ayre is in a moderation between heat and cold as when the Sunne is in the vernall Equinoctiall or as the naturall temper of the Spring useth to be But if the water mount higher then it argueth that the disposition of the Ayre is by so many degrees more of Northen or Boreall nature as the water is mounted towards the bolts head for you must conceive that the degrees from 1. unto the uppermost 7. are belonging unto the winter Hemisphere and therefore are the degrees which note the augmentation of cold So that if the water do mount up unto 2. in the Northern or higher part it is an argument that cold hath dominion over heat in the externall Ayre only by one degree If it mount unto the 3. of the same Hemisphere it doth foretell a slight frost but if it ascend unto 4. or 5. it pretendeth a hard and solid frost if it come unto 6. and 7. it argueth great ice but if it mount yet higher it sheweth that a hard Ice is likely to surprize and cover the whole river of Thames On the other side if the water descend from 1. unto 2. of the lower ranck of degrees which importeth the Summer or hot Hemisphere then it argueth heat hath gotten dominion over cold by one degree But if it descend unto 3. or 4. it importeth a greater distemper of the Ayre in heat if it descendeth unto 5. or 6. it demonstrateth the ayre to be exceeding hot but if the water be beaten downe unto the lower figure of 7. it sheweth that extreame and Sultry heat causing Coruscations and lightnings hath dominion in the Aire So that we may discerne how great a reference or relation there is between the externall ayre or universall sublunary Element and the Ayre included in the instrument But I will in better termes expresse the Consanguinity and Sympatheticall relation which is between the one and the other in this subsequent Chapter CHAP. V. Here it is proved evidently notwithstanding any objection which may be made to the contrary that not only this experimentall Organ hath a relation unto the great world but also the spirit included in this little modell doth resemble and imitate the action of that which is included in the great or macrocosmicall Machin BUt before I will proceed in any further comparison between the spirit contained in the small modell with the properties of the agents and patients in it and this of the great world I do think it to be necessary first to answer unto a certain doubt or objection that may be made the which unlesse it be resolved and taken away such a relation or comparison may appear unto the ignorant either improper or altogether impossible I know therefore that not a few will object and say that no convenient comparison can be made between this our small artificiall Machin and that naturall fabrick or organ of the world forasmuch as the spirit in our Glasse is every where inclosed and strictly included in his vessell and therefore may easily be incited by force to move according unto the regular figure or fashion of the glasse But the case is far otherwise in the spirit which is contained in the vast cavity of the world for in it the aire or spirit doth use at every impulsion to move freely this way and that way as we are instructed by daily experience in the blowing of the winds from each quarter of the world Unto this I answer That it is the self same reason of motion and relation from a thicker or denser nature unto a thinner and in like manner from a thinner or rarer unto a thicker or denser in a small subject that is in a greater so that the like respects be had and that by an equall weight
The love or friend of wisdom For the word is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Amicus or a Friend and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sapientia or Wisdome And it is so termed of the Greeks because that in the word at large is contained the love of wisdom or because that by teaching of wisdom men are incited or stirred up to love it In antique Ages it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sapientia onely and at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was added unto it by the notable Philosopher Pythagoras who would rather be called Philosophus that is Sapientiae-amator a lover of wisdom then arrogantly to assume unto himself the name or title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapiens or a wise man From the Etymology of this word Philosophia or Philosophy we may derive his definition and describe it to be An earnest study of wisdome or a fervent application of our minds unto it being that the word importeth that it is the affectionate love of sapience It appeareth therefore that the main subject of Philosophy is Wisdom the perfect knowledge whereof is that summum bonum or highest goodnesse of this mortall life which was the mark whereat the wise men of all ages did ever levell and aime But as from all beginnings there was a distinction or opposite difference between light and darknesse good and evill righteousnesse and unrighteousnesse and to conclude between the reall things of God and the prestigious and imaginary inventions of man So also is there a main contrariety to be observed between the true wisdom which is of God and that false and onely-seeming one which is of this world and consequently there must be an endlesse jar and antipathy betwixt the essentiall and true-bred Philosophy and that which is bastard and spurious All which we find to be sufficiently warranted by the testimony of holy Writ for the Apostle saith in one place Non in sapientia carnali sed in gratia Dei versati sumus in hoc mundo We are conversant in this world not in carnall wisdom but in the grace of God And again Prudentia carnis mors est quoniam sapientia carnis est inimica Dei prudentia Spiritus est vita pax The prudency of the flesh is death because the wisdom of the flesh is destruction but the prudency of the Spirit is life and peace Again in another place thus more plainly Praedicatio mea non est in persuasionibus et humanae sapientiae vâ—rbis sed in ostensione spiritus et veritatis Sapientiam loquimur inter perfectos sapientiam autem non hujus mundi sed loquimur Dei sapientiam in mysterio quae abscondita est quam Deus revelavit electis per Spiritum suum My preaching saith he is not in the perswasions and words of human wisdom but in the shewing forth of the Spirit and verity We speak and utter forth wisdom among the perfect not the wisdom of this world but the wisdom of God in a mystery which is hidden and secret the which God hath revealed unto the Elect by his Spirit In these words we are taught first that the smooth perswasions of the wise-appearing Oratours or lip-learned Sophisters and self-conceited Philosophers of this world are vain being they bring along with them nothing else but an empty wind without any materiall or substantiall fruit and are in effect but a meer shadow in regard of a reall matter or subject forasmuch as they prestigiously appear something but are indeed nothing when contrariwise the words of the true and perfect Philosopher are essentiall and therefore accompanied with vertue and power Secondly that what the true and powerfull Philosopher utters is the flourishing and fruitfull wisdom even the eternall sapience of the Almighty and not the sterill wisdom of this world which when it is brought unto the touchstone will be found counterfeit as being unable to endure the tryall Thirdly that this heavenly wisdom is onely mystically revealed unto mankind as being reserved in the power of God and solely discovered or opened unto the Saints and elect and therefore unknown unto the Pagans or Ethnick wise-men who are the composers of our Christian Philosophers wisdome and therefore it is a vaine fallacy or sophisticate philosophy forasmuch as it is framed as the Apostle saith through the traditions of men according unto the Elements of this world and not after Christ who is the true wisdome for in him dwelleth all the plenitude of divinity bodily And for this reason the same Apostle saith in another place Nos non spiritum hujus mundi accepimus sed spiritum qui ex Deo est et quae à Deo donata sunt nobis loquimur non in doctis humanae Sapientiae verbis sed in doctrina spiritus spiritualibus spiritualia comparantes Animalis enim homo non percipit ea quae sunt spiritus Dei stultitia enim est illi non potest intelligere We have not received the spirit of this world but the spirit which is of God and we speak those things which are given us from God not in the learned words of humane wisdome but in the doctrine of the Spirit comparing spirituall things with spirituall things For the animal man doth not perceive the things which are of the spirit of God unto him it is foolishness and he cannot understand it Again he saith Sapâ—entia hujus mundâ— stuititia est apud Deum Deus enim novit cogitationes sapienium quod stultae sunt The wisdome of the world is foolishness with God for God knoweth that the cogitations of the worldly wise are foolish Whereby we may also discerne that there is a wisdome falsely so called which is cleane contrary in effect unto the true sapience and therefore it is termed of the Apostle foolishness and consequently the conceipts of such wisemen as are the Ethnick philosophers and their adherents though they think passing well of themselves are indeed foolish and sottish before God Of the which kind of philosophers the prophet uttereth these words Wo unto them that speak good of evil and evil of good which put darkness for light and light for darkness wo unto them that are wise in their own eyes and prudent in their own sight Doth not St. James also and that in open and plain terms assigne a most palpable difference betwixt these two kinds of wisdomes where he sayeth Sapientia contradicens veritati non est de sursum descendens à patre luminum sed terrena animalis diabolica sapientia vero de sursum est à Deo That wisdome which contradicteth the truth is not from above descending down from the father of lights but is earthly animal diabolicall contrariewise the wisdome which descendeth from above is of God By this therefore it is made evident that as by the whole harmony of holy Writ sapience or wisdome is taken after a two-fold manner namely for a
essentiall perfect and only reall one forasmuch as it is from the father of lights acccording unto the Tenent of the forementioned Apostle and divine philosopher Now we proceed to shew you briefly what this wisdome is and how it was produced and that according unto the mind of the wise Solomon Sapientia saith he est vapor virtutis Dei emanaâ—io quaedam claritatis omnipotentis dei sincera et candor lucis aeternae et speculum sine macula Dei maâ—estatis et imago bonitatis illius Wisdome is the vapor of the vertue of God and a certaine sincere emanation of the brightness of the omnipotent God and the beauty of the eternall light and the immaculated or unspotted mirror of the majesty of God and the image of his goodness And the Apostle Christ is the brightness of the glory and the ingraved forme of his person which beareth up all things by his mighty word Whereby it is an easie thing for wisemen to discern what a main difference there is between the false Ethnick and mundane wisdome which is terrene and that true and essentiall one which is from above and hath his originall from the Father of light forasmuch as the fountain thereof is the Word or voice of the Lord. Sapientiae fons saith the Text verbum Dei in excelsis ingressus illius mandata aeterna The fountain or beginning of wisdom is the word of God from above and her entrance the eternall Commandements Having then expressed unto you what this onely true wisdom is I will endeavour to open and discover also her catholick vertues in the which she acteth and operateth as well in generall as in particular over all the world Nay verily what can she not do and effect when she is all in all and operateth all in everything as the Apostle teacheth us For this reason also is Christ the true wisdom said in the forementioned Text to sustain and bear up all things by the word of his vertue This omnipotent power of hers in and over all things in this world is most excellently explained and set down thus by the divine Philosopher Paul Christus est imago Dei invisibilis prâ—mogenitus omnis creaturae quoniam in ipso condita sunt universa in coelis terra visibilia invisibilia sive thront sive dominationes sive principatus sive potestates omnia per ipsum in ipso creat a sunt ipse est ante omnes omnia in ipso constant Christ is the image of the invisible God the first begotten of every creature because that in him all things visible and invisible in the heavens and in the earth were made whether they be thrones or dominions or principalities or potestates all were created by him and in him and he is before all creatures and all things consist in him This may seem very strange doctrine unto such Academick persons as are too confident in the Ethnick Philosophy forasmuch as it doth acknowledge no such wisdom from above no such a Christ or sacred Word which was the Creator of heaven and earth and who made the Angelicall Intelligences and in whom and by whom all things were and do yet exist But it telleth us of subalternat efficient natures namely of Intelligences of Stars of Elements and such like things which operate or effect of themselves all things above and beneath and will have the world to be eternall and without all beginning when contrariwise this true Philosophy telleth us that God created all things in and by his word and wisdom that he operateth all in all and that he is all and in all For the plain words of the precedent Text is Omnia in ipso constant All consist in him But to the purpose The foresaid Text seemeth to confirm this of the wise Solomon Sapientiam possidebat in principio viae suae ante opera sua ante ullum tempus ante seculum cum nullae essent abyssi edita erat ipsa cum nulli essent fontes abundantes aquis ante montes fundati essent cum nondum fecerat terram cum aptaret coelos ibi erat cum slatueret ambitum in superficie abyssi cum fortificaret superiores nubes superne quando roborabat fontes abyssi quando ponebat mari statutum suum cum statueret fundamenta terrae erat sapientia apud ipsum cuncta componens Jehovah did possesse wisdom in the beginning of his waies before any of his works and before there was any time before the world was made she was brought forth before there was any abysse and before there was any fountains that did abound with water before the mountains had their foundations when as yet he had made no earth When he did adapt and make fit the heavens she was there when he did ordain a compasse or appoint margins for the surface of the abysse When he did fortifie the highest clouds above when he did corroborate the fountains of the deep when he did set bounds unto the sea when he did establish the foundations of the earth then was wisdom with him composing or making all things Whereby he argueth first the antiquity of the eternall wisdom and then he proveth that she was the composer and maker of Heaven and Earth and consequently of every thing as well invisible as visible therein And this agreeth in all things with that of our sacred and essentiall Philosopher Moses where he acknowledgeth first an abysse without form then that the informed matter of the abysse was by the presence of Gods emanating Spirit universally informed and called waters Then how by the acting of the divine or essential voice or word Fiat which was uttered by the mouth of the Omnipotent the light or created form was produced in the waters and afterwards by the will of the Creator the word was pronounced the second time and the waters above were divided from the waters beneath by the firmament and so the heavens were made by the second fiat as by the third the division of the lower waters into elements was effected by the assistance of this one and the self-same word or the Spagerick operation of this divine and catholick Spirit Elohim but in a various property Doth not David in few words affirm so much saying Verbo Domini firmati sunt coeli Spiritu ab ore ejus omnis virtus eorum By the word of the Lord the heavens were made and by the spirit of his mouth each vertue thereof Again In sapientia omnia secisti Thou hast created all things in wisdom And St. Peter Coeli erant prius terra de aqua per aquam existentes verbo Dei The heavens were first and the earth of water and by water consisting by the word of God And doth not St. John say By it all things were made and without it nothing was made The world was fashioned by this word or essentiall spirit which
was pure light but the world did not know it And Solomon Sapientia Deus fundavit coelos stabilivit terram in prudentia By wisdom God made the heavens and by his prudency he laid the foundations of the earth In conclusion the whole harmony of holy Writ which is too long for me punctually in this place to rehearse doth testifie thus much that all things of what nature or condition soever were made disposed and effected in by and through this divine vertue or emanation which is God himself forasmuch as it is the divine act whose root is the word Ex ipso saith St. Paul per ipsum in ipso sunt omnia Of him by him and in him are all things But because some of the learned of this world may reply that though it is true that God by his divine Spirit or Word did create all things yet it followeth not that he doth act immediately and exist essentially in every thing But after that this eternall Spirit of wisdom had bestowed on each creature a peculiar vertue in its creation then the creature can act of it self by a free-will which is absolutely and distinguished and divided from the immediate act of God I answer that by our founded rules in Divinity the true essence of the Deitie is individuall and therefore God doth impart no essentiall act or vertue unto any creature which can be discontinued or seperated from Himself And for this reason Christ who is the eternall spirit of wisdome is said to fill all I marry will our learned say that is vertually but not substantially or essentially I would fain know laying all such school distinctions apart of which St. Paul biddeth Timothy to beware if the vertue of God be not his essence or whether the one can be divided from the other If they reply and say that this vertue of God is no essence but an accident Verily they must needs erre in saying so being that it is most certainly known unto the very Jewes and Gentiles themselves that God hath not any accidents in him seeing that he is absolutely essentiall and reall of himself for where his divine act is there is also his vertue and where his vertue is there is he truly said to be essentiall for else the word or divine act which doth vivifie and quicken every creature should seem to be but an Accident and that divided from the divine essence which how absurd it is the immortality and root of it doth argue For David in his forsaid text sayeth spiritu ab ore ejus omnis virtus eorum from the spirit of his mouth doth issue every vertue of the heavens I imagine that there is no man of an upright sense that will esteem this vertue to be an Accident which being so then must it needs be essentiall and consequently in God and of God and therefore not divisible from his spirit But what needs more words when Scriptures do confirme this every where St. Paul sayeth in the text before mentioned Quoniam in ipso condâ—ta sunt universa in coelis et in terra tam visibilia quam invisibilia omnia in ipso et per ipsum creata sunt et omnia in ipso constant Because all things in heaven and earth are made in him as well visible as invisible all things are created in him and by him all consist in him Ergo nothing without him Again St. John saith In verbo erat vita Life was in the Word And therefore the creature is annexed unto him by a continuated tye of one and the self-same spirit of life which is in the creature without the which it cannot exist one minute And for this cause the Psalmist saith O Lord how manifold are thy works in wisdom thou hast made them all The earth is full of thy riches so is the wide sea and the innumerable creeping things therein both great and small Thou givest 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 Whereby we see that it is the immediate act of the Spirit of wisdom that worketh these things by which God is said to vivifie all things and that by him we breathe and live and have our being And not onely we but also all other flesh whatsoever as it appeareth by the foresaid Text as also by this testimony of Job Si Deus apponens ad hominem animum suum spiritum seu flatum ejus ad se reciperet deficeret exspiraret omnis caro simul homo in câ—nerem reverteretur If God setting his heart or mind upon man should receive or draw unto himself his spirit or breath of life all flesh would die together and man would return unto dust And the Prophet Deus dat flatum populo qui est super terram spiritum calcantibus eam God giveth breath unto the people which is on the earth and a spirit unto the creatures which tread on it Now I beseech you How is it possible that this spirit of life should be present with and in all things and therefore essentially in every thing and yet it should cease to act immediately that is in persona sua when it is the most swift and mobil ' in his active nature and agility of all things as the wise man telleth us That he is present in all things it is apparent because all things do act and live in him and by him for St. Paul's Text before mentioned saith Omnia in ipso constant All consist in him And again Ipse operatur omnia in omnibus He worketh all in all And St. Peter The heavens and the earth which were of water exist by the word And Solomon Incorruptibilis Dei spiritus inest omni rei The incorruptible Spirit of God is in all things And again Spiritus disciplinae sanctus implet orbem terrarum The spirit of wisdom filleth the earth And the Prophet David Whither shall I go from thy Spirit or whither shall I flee from thy presence If I ascend into heaven thou art there if I lie down in hell thou art there Let me take the wings of the morning and dwell in the uttermost parts of the sea yet thither shall thine hand lead me and thy right hand hold me If I say yet the darknesse shall hide me even the night shall be light about me yea the darknesse hideth not from thee but the night shineth as the day the darknesse and night are both alike Therefore it is his reall Spirit that filleth all things and not any accidentall vertue as is falsly imagined by some And the Prophet Isaias Coelum est sedes mea terra scabellum pedum meorum saith the Lord The heavens
are my seat and the earth my foot stool And Jeremy Coelum terram nunquid impleo Do not I fill the heaven and the earth Now that you may know more particularly how this is done hearken unto David In sapientia saith he omnia fecisti repleta est terra possessione tua Thou madest all things in wisdom and the earth is full of thy possession or riches he meaneth with his Spirit which replenisheth inacteth and informeth all things And therefore saith the son of Syrach Sapientiam effudit Deus super omnia opera sua super omnem carnem secundum datum suum God powred out his wisdom upon all his creatures and upon all flesh according unto the measure that he bestoweth it That is to say The Spirit of wisdom is more or lesse in all things according as it pleased God to impart it unto this or that creature And for this reason Solomon in another place Sapientia operatur omnia Wisdom worketh or acteth all things Which agreeth with this Text of the Apostle Deus operatur omnia in omnibus Why should we not infer then that this spirit is essentially and presentially in every thing To conclude therefore this general discourse of the true Philosophy Moses teacheth us that after the foundation of the Heavens and Elements every creature that was framed or composed of them and lived and moved in them did exist and was preserved by the self-same spirit namely the Sun Moon and other Starrs in heaven the seeds trees herbs and such like vegetables and the creeping and four-footed beasts of the earth and fishes of the seas And lastly Man was created by one and the self-same spirit but God imparted unto him a greater proportion of his Spirit that thereby he might excell in perfection all other creatures It were too infinite to expresse and set down the main scope of this businesse in writing as Scriptures do at large recite it for look into the works of Moses the books of Joshua and Judges the history of Kings or Chronicles the reports of Job the Psalms of David the Proverbs Ecclesiastes Cantiques and Wisdom of Solomon the monuments of the Prophets the subject of Ecclesiasticus and Maccabees and lastly the relations or stories of Christ and his Apostles and we shall find that this sacred wisdom with her essentiall vertues and acts in the vast cavity of this world both above and beneath is the ground and firm foundation of all their doctrine and science as well concerning naturall as supernaturall businesses or rather touching the acts of God in his naturall Tabernacles or watry and humid mantles which he assumeth or putteth off at his pleasure as Scriptures do testifie And yet I would have no man so far to mistake me as not to think that as God is not excluded from the creatures so he is not included by any of them I will now descend unto particularities and shew you how this eternall wisdom is the fountain or corner-stone first of the higher Arts namely of Theology Physick or the art of Curing Astronomy Musick Arithmetick Geometry Rhetorick and after that how the Meteoro-logicall Science onely dependeth on his act then how true Morall learning and Politick government is derived from the instructions and directions of this onely wise Spirit And lastly how all mysticall and miraculous Arts and discoveries are effected and brought to light by it confirming that place in Scripture where it is said Caeterae sunt ancillae hujus All sciences are but the handmaids unto this wisdom Of each of these therefore in order CHAP. III. In this Chapter it is proved that the true Sophia or wisdom is the ground of all Arts and therefore it being revealed or discovered unto man he may be taught and instructed by it as by the onely wise and essentiall School-mistress in all science and knowledge IN Christo saith the Apostle sunt omnes the sauri sapientiae scientiae absconditi All the treasures of wisdom and science are hid in Christ. And Solomon Sapientiam dat Dominus ex ore ejus prudentia scientia The Lord giveth wisdom and from his mouth is prudency and knowledge And Ecclesiasticus Thesaurabit super virum scientiam intellectum justitiae Wisdom will treasure up in man science and the understanding of justice And again Ego doctrinam quasi prophetiam effundam relinquam illam quaerentibus sapientiam I will powre forth doctrine or learning as prophesie and I will leav it upon such as seek wisdom And the incarnated Word or Christ Jesus said Spiritus sanctus vos docebit omnia The holy Spirit will teach you all things And again Cum venerit ille Spiritus veritatis docebit vos omnem veritatem When that Spirit of truth shall come it will teach you all truth Esdras tasted of that materiall wisdom in the form of a fiery drink and he was so full of sapience that he indited books of science and wisdom for the space of forty daies together which his Scribes did register as he uttered it by word of mouth And Solomon saith Sapientiam optavi data est mihi invocavi venit in me spiritus sapientis I wished for wisdom and understanding was given me I invocated and the spirit of wisdom came into me But lest the captious of this world should say that these words of Solomon were meant in another sense than in the conceiving of such sciences as are comprehended under Philosophy called Naturall I wish them for their better direction to listen unto Solomon who doth in this case sufficiently interpret himself and that to the simplest mans capacity in this sense Spiritus sapientis mihi datus est ut cognoscerem constitutionem mundi vim elementorum principium finem mediumque temporum solstitiorum mutationes varietates temporum seu tempestaium anni circuitus stellarum situs naturas animantium animos seu iras bestiarum ventorum seu spirituum vim cogitationes hominum differentias plantarum radicum facultates etiam cognovi quaecunque sunt occulta manifesta omnium enim artifex me docuit Sapientia By the spirit of wisdom I came to know certainly how the world was made and the power of the elements and the beginning end and middle of times the changing of the Solstices the variety of times and tempests the compasse or revolution of the year the scituation of the Starrs the natures of living creatures the dispositions and angry conditions of beasts the strength of the winds or spirits the cogitations of men the differences of plants and the faculties of roots Also I knew both what was hid and manifest for wisdom the work-mistresse of all things did teach me Out of which words we gather that by the revelation of this divine spirit he attained to the knowledge of all things For since wisdom is the center root or corner-stone of all things how should
one is given by the Spirit the word of Wisdome and unto an other the gift of healing Now that this Omnipotent and all-operating Spirit is that Wisdom which giveth life and health to every creature it is made manifest by many places of the book of Verity saith the Wiseman Sapientia custodiet salutem Wisdome will preserve health In Sapientiae dextra est longitudo dierum In the right-hand of wisdome is the length of daies Est lignum vitae omnibus qui apprehenderunt eam Shee is the tree of Life unto all them which can possessâ— her where it is meant as well of body as of soul as it did appear by those cures which Christ and the Apostles did effect by the means of this Spirit upon the earth Sapientiam qui invenerit inveniet vitam hauriet salutem à Dâ—mino He that hath found wisdome shall find life and shall draw or attract health from the Lord. And in another place Ipsa hos qui se observant a doloribus liberavit wisdome preserved such from dolours as observed her And again Sapientia sanati sunt quicunque placuerint tibi ô Domine à principio They were healed O Lord whosoever have pleased thee from the beginning Yea verily each prudent Reader ought seriously to understand that there is not an animal vegetable or minerall but hath and receiveth immediatly his curative act from this Spirit And therefore the foresaid Son Syrach saith Altissimus de terra creavit medecinam vir prudens non abhorrebit illam The most high hath created medicine of the earth and the Wâ—se man will not despise it whereby we may discern first that the trees herbs roots and mineralls being of springs of the earth were ordained by God to be the means of curing and healing of men and then that the gift or act which is imparted unto them is from this Spirit of wisdome forasmuch as it is said to be in all things and to operate all in all in them though after a divers manner as the Apostle doth affirme confirming in this the Wisemans saying before recited Verbum tuum sanans omnia Thy word which healeth all things And therefore he inferred Non herba nec maâ—egmaâ—e sed verbo tuo sanante omnia not by herb or plaister but by thy word which healeth all things If the Word therefore heal all things then nothing can cure but the Word or the spirit of wisdome whose Fountain is the Word as is proved before But seeing this incorruptible Spirit of God is in all things and since it is the most active and movable thing in this world and since by his purity he penetrateth through all and acteth in all What should hinder me or any good Christian else to say that he acteth all in all in and by this word of himself and by himself and that immediatly and therefore not any Creature of it self or by it self as the Peripatetick doctrine doth most erroniously and to the seducing of true Christian hearts from their Creatour publish unto the World alluring them thereby to derogate from God who is all in all by arrogating abâ—olute authority unto the Creature in making and ordaining so many essentiall distinct subalternate agents which must forsooth operate per se as the Sun the Stars the winds the Elements and the compounded creatures as well imperfectly as perfectly mixed Verily in so doing they make the world believe that the Organ doth act per se essentially and not this hidden and centrall word or incorruptible Spirit existing in every thing which is the fountaine or foundation of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wisdome and the main mark or Summum bonum which the true Philosopher or Lover of wisdome doth ayme at Therefore doth Salomon the Prophets and Christ with his sanctified followers exhort all men to be Amatores verae Sapientiae Lovers of this wisedome in whom is all Act as well intellectuall condescending unto the sublimation of mans knowledg as more materiall namely operating to vivification vegetation and multiplication But of this more at large in another place I will return unto my purpose and conclude this brief discourse upon the true Physick with Salomons confession who sayeth Per sapientiam novi na turas animalium was bestiarum differentias virgultorum virtutesradicum imò quae sunt occulta et manifesta mihi patefecit omnium artifex Sapientia By wisdome I knew the natures of living creatures the raging conditions of Beasts the dâ—fferences of plants and the vertues of roots yea all the mysteries of creatures as well occult as manifest were revealed unto me by wisdome which is the worker of all things Whereby he argueth that wisdome even that heavenly Spirit which did bestow on herbs animals and minerals their virtues as well hidden and secret as apparent and evident even that eternall Word which is all in all and operateth or acteth all in all and therefore can only teach and instruct by an externall revelation what he internally doth and by what vertue he operateth in each creature and although Ethnick Philosophers and Physitians have by practicall effects or sensuall observations and demonstrations à posteriori found out the occult properties in plants as for example of the Piony to cure the falling-sickness of Herniaria to respect the rupture of Tussilago to be proper for the Lungs of Euphragia to be good for the eie-sight of Thecilea and Viscus quercinus to prevaile against the falling-sickness c. In animals of the Toad to stanch blood of the Alsaeus hoof and also the Frog to cure the falling-sickness of the Scorpion chiefly to cure the bitings of the Scorpion c. yet because they are ignorant of the centrall grounds of Sympathy and Antipathy which consisteth in the Volunty or Nolunty of one and the same Spirit they can give no other reason for such hidden things but only that they are ab occulta proprietate of a hidden property And in fine can say no more but that they are talia quia talia and so we receive from these learned Doctours nothing else but Ignotum per ignotius A thing unknown by a more unknown To conclude it is certain that Salomon learn'd so much of the nature of Planets and other creatures by the discovery of this Spirit that it was said of him that he was instructed by this his Schoolmistriss in the vertues of all vegetables beginning even from the lowly Hysop and so mounting unto the lofty Cedars of Libanus Having then in few words expressed unto you the power of this Spirit in her documents of Physick or Medicine and proved that shee is the Basis or ground of every sanative property in the world I will shew you in the next rank her act and vertue in the essentiall Musick Touching the harmony of this world and how every sublunary element and superlunary sphear are disposed by an essentiall kind of symphoniacall
vaine by nature who are ignorant of God and cannot understand him that truly is by such good creatures of his which they behold nor yet can acknowledge the workman by the consideration of his works It well behoveth therefore each Christian to be wary in his reading the Ethnick Philosophy and to consider seriously before he wade too far in it or give too much credit unto it the sayings of the two foresaid Sacred Philosophers which followed the rules of the true Wisdome And again let him call to minde the precepts which the first of them I mean St. Paul did impart unto the worldy Philosophers of Athens when he espied that they did adore and worship strange and unknown Gods and how he taught them a new Philosophy and new Wisdome namely Jesus Christ which was strange doctrine unto them And therefore they said Let us heare what this babler will say that bringeth in this strange doctrine of Christ. Whereby it appeareth that the true Wisdome never sounded into their eares or dived into their hearts Let him I say observe that it was at this kind of bastard Philosophers with their Philosophy that the Apostle pointeth where he saith in the place above cited Let no man deceive you in subtility and swasibility of speech Beware of Philosophy and vaine Fâ—llacy which are according unto the traditions of men and according unto the Elements or rudiments of this world and not after Christ c. In which words he distinguisheth the false Philosophy or wisdome from the true Sapience and he seemeth to intimate that the false Philosophy is but vaine Fallacy framed after the manner of men of this world namely as at Athens it was taught that is to say with vain Fallacie subtilties and seeming more in appearance and probability then it was indeed And for that reason it filled men fuller of doubts by inquiries made through misty and foggy passages then if they had gone the plain and simple way of teaching to wit after the true image of the reall and essentiall Philosophy or rather Sophia or Wisdome which as the Wiseman telleth us is Spiritus intelligentiae Sanctus unicus simplex modestus dâ—sertus suavis perspicuus amans bonum humanus benignus stabilis certus omnem habens virtutem amicos Dei constituens in animas sanctas se transferens The holy spirit of Wisdome is unique and simple in his essence modest eloquent sweet plaine and open without ambâ—guity Loving that which is good humane benigne stable sure comprehending in it selfe all vertue and an introductor of man unto the friendship of God by transferring it self into the souls of pious and godly men Lo here we see that in condition this description of the good and true Wisdome doth exactly agree with that Wisdome whose character is described by St. James as is said before For he termeth it modest benigne peacefull suasible without envy or emulation Again as St. James saith that it is from above namely from the Father of Light So also doth Salomon express her pedigree thus Sapientia saith he est vapor virtutis Dei emanatio quaedam seu fluxus claritatis omnipotentis Dei sinceri candor seu splendor lucis aeternae speculum sine macula Majestatis Dei imago bonitatis illius Wisdome is the vapor of the vertue of God and a certaine emanation or flux of the sincere shining forth of the Omnipotent God and the brightness of the eternall light and a mirrour without spot of the Majesty of God and the image of his goodness By the which definition it is evidently discerned First that it is that Wisdome which is from above next that it is not the vaine wisdome of this world which is nothing else but a plaine fiction or empty shadow in regard of this which is only truth lastly this wisdome bringeth good fruit with it for it imparteth unto men essentiall vertue and power to act as well naturally as miraculously and therefore the Apostle saith Signa Apostolatûs mei facta sunt super vos in omni potentia in signis prodigiis virtutibus The signes of mine Apostleship are upon you in all patience in signes prodigies and virtues And again Qui tribuit vobis Spiritum operatur virtutes seu miracula in vobis Who bestoweth upon you the Spirit who worketh also virtues or miracles among you Lo here our Christian Philosophers may see how this Wisdome bringeth forth power and vertue which St. James in the before-cited place doth call good fruits for he saith that Wisdome which is from above is full of good fruits But Paul seemeth to call the Ethnick Philosophy vaine fallacy and therefore if it be vaine then it is void of good fruit and consequently there is no true fructifying Philosophy nor truly fructifyed Philosopher but that which is grounded on that true and eternal Wisdome Jesus Besides all this the true Wisdom is peaceable not ambiguous nor apt to be cavilled with or contentiously to be disputed of neither needeth it an infinity of distinctions and quiddities framed out of mans braine which rather leadeth the disciple by the multiplicity thereof into ignorance then it doth elucidate the brightness of naked truth But the false Philosophy is so full of distinctions subtil and sophisticall evasions so subject to cavills and disputations and so contentiously composed and in fine so difficill and in effect so fruitless that instead of the true and essentiall graine we find but chaff instead of truth we gather but words instead of essentiall reality we collect scarce a type or shadow of Verity in lieu of sincerity we find but vanity and in conclusion is more in appearance overmasked over for the most part with a seeming probability then indeed really to be discerned and for this cause the Apostle saith Praedicatio mea non est in persuasivis humanae sapientiae verbis sed in ostensione spiritus virtutis My preaching is not in the perswasive words of humane wisdome but by the manifestation of the Spirit and of power For this reason therefore we find in the one of the two kinds of wisdome the fruits of power vertue and miracles such as the true and divine Philosophers did produce by the Omnipotent Corner-stone I mean the true Wisdome in times past and made them manifest unto the world Whereas the other can do nothing indeed but produce cavillings dispute contentions and fallacies the fruits whereof in the conclusion is naught else but vanity It is not I but the Spirit of truth that assureth you thus much And yet now even in this later age of the world in which Satan the prince of this world which is darkness hath the upper hand this terrene wisdome or vaine Philosophy which is dawbed over with dark ignorance hath the dominion or upper hand and so by that means Christ which is the true Wisdome is daily crucified among some Christian Philosophers and buried in darkness through
the mysty and ambiguous clouds of that cavilling brabling heathenish Philosophy which they so adore and follow with their Master Aristotle as if he were another Jesus rained down from heaven to open unto mankind the treasures of the true wisdome But maâ—k a while I beseech you how the Apostle doth describe these wrangling Philosophers with their Sophisticall Philosophy and with what characters and colours he doth justly describe them Si quis aliter docet non acquiescit sanis sermonibus Domini nostri Jesu Christi saith he ei quae secundum pietatem est Doctrinae superbus est nihil sciens sed languens circa quaestiones pugnas verborum ex quibus oriuntur iuvidiae contentiones blasphemiae suspiciones mala conflictationes hominum mente corruptorum qui veritate privati sunt existimantium quaestum esse pietatem If any man teach otherwise and consenteth not unto the wholsome words of our Lord Jesus Christ and unto the doctrine which is according unto Godlinesse he is puffed up and knoweth nothing but doteth about questions and contention of words whereof cometh envy strife rayling evil surmises froward disputations of men of corrupt minds and destitute of the truth which think that gaine is Godlinesse From such saith St. Paul unto Timothy Seperate thy self I could hartily wish that each Christian Peripatetick who spendeth his time in disputes and cavills after the Aristotelian manner and attempteth to draw out the endless bottome of truth or dive into the bowells or labyrinths of verity by subtle evasions I meane by an infinity of distinctions which doe rather distract then attract man unto the true wisdome which is but plaine and simple unity I could wish them I say to ponder this with patience and seriously to call to mind that in the Church of God and habitations or kingdoms of the true Sophia or if they please Philosophia there is no such custome as the Apostle teacheth us for this mixtion of multiform humane wisdome with the wisdome of God hath been the occasion of so many dissentions and discords as have sprung up among the Philosophers of this world whereupon every kind of this false Philosophy hath by stiffe cavillations and disputations maintained her Sect. This also hath been the occasion of errours in the Church of God as well among Christians as Turkes and Jewes For amongst us Christians it hath been the root of many Schisms and Heresies which have risen up in the re-search of one onely true God which is the eternall Unity And hereupon Convenientibus vobis in Ecclesia saith St. Paul si quis videtur esse contentiosus nos talem consuetudinem in Ecclesia non habemus If any man seem to be contentious we have no such custome in the Church of God To conclude there are so many waies of deception in this our Christian world by reason of these Aristotelicall evasions and Protean Peripateticall distinctions and sophistications that the self-same thing may by them like a nose of waxe be turned and changed or altered in outward appearance which way a man list and so plain simple truth is abused and the silly man seduced The Apostle doth notably decypher or paint forth this kind of Aenigmaticall Philosophers of our Age which like glorious Thrasoes are puffed up in their own conceipts and think very well of themselves though they approach not neare the mark or Summum bonum which wise men do ayme at in these colours In novissinis diebus saith he instabunt tempora periculosa c. Erunt homines seipsos amantes cupidi elati superbâ— c. Semper dâ—scentes nunquam ad scientiam veritatis pervenientes quemadmodum autem Jamnes Mambres restiterunt Moysi ita hi resistuunt veritati homines corrupti mente reprobi circa fidem ultra non proficient insipientia enim eorum erit manifesta omnibus sicut illorum fuit Tu autem assequuntus es meam Doctrinam In the last daies shall come perilous times for men shall be lovers of their own selves covetous boasters high-minded and proud c. alwaies learning and never attaining unto the knowledge of the truth And as Jamnes and Mambres did resist Moses so do these withstand the truth being men corrupt in minde and reprobate concerning the faith But these shall prevail no longer for their foolishnesse shall be made manifest unto all men as theirs also was But thou hast fully known my doctrine c. Now his doctrine was concerning the true Philosophy whose foundation was Jesus Christ or the true wisdom and corner-stone which sustaineth all and is all in all and filleth all and acteth or operateth all in all which is contrary unto the tenour of the Ethnick doctrine seeing that it maketh an infinity of essentiall Agents in this world as Daemons Stars Elements Meteors Fire Water Cold Heat Man Beast Plant Minerall and such like the which they will have as subalternate essentiall Agents to act and operate of themselves not understanding that there is but one catholick and indivisible Agent in many mansions which doth operate by and in an infinity of organicall vehicles all in all and over all And this doctrine of theirs hath so infected our Christian Philosophers which are of their sect that they distinguish of Gods Beeing saying That he is present vertualiter and not substantialiter or essentialiter As who should say that Gods vertue can be without his essence or divided from his divinity which is indivisible and so they dream of some accidents to be in God which are distinguished from his essence Or else they distinguish and say that he operateth all principaliter and mediate as he is the first cause But say they there are an infinity of secundary causes which act and operate of themselves But I wonder if that were true how God can be said to fill all things and operate all in all if he be onely the first efficient cause and not the generall cause of all action in this world by his blessed Spirit which he sent out into the world to do the will of him that sent it as well in heaven as in earth What needs more words when the Apostle in plain tearms decideth this controversie in the Text before mentioned Etsi sunt saith he qui dicuntur Dij sive in coelo sive in terra siquidem sunt dij multi domini multi nobis tamen est unus Deus Pater ex quo omnia nos in â—llo unus Dominus Jesus Christus per quem omnia nos per ipsum Sed non in omnibus est haec scientia Though there be that are called Gods as well in heaven as on earth as there are many gods and many lords yet unto us there is but one God which is the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him But every man hath not that knowledge By
a ceremoniall rite vowed unto Aristotle in my youth shal be Amicus Plato amicus Aristoteles sed magis amica veritas though Plato and Aristotle be my friends yet truth is more my friend and therefore ought most to prevaile with me And now to answer directly unto the foresaid objection we must compare together the two wisdomes propounded by the foresaid Apostles First St. Paul saith that God hath made the wisdome of this world foâ—lishness And again Sapientia hujus mundi stuliitia est apud Deum Deus enâ—m novit cogitationes sapientum quod stultae sunt The wisdome of this world is foolishness before God for God knoweth that the cogitations of the wisemen or Philosophers of this world are foolish And for this cause the same Apostle in another place Nos non spiritum hujus mundi accepimus sed spiritum qui ex Deo est quae à Deo donata sunt nobis loquimur non in doctis humanae sapientiae verbis sed in doctrina Spiritus spiritualia spiritualibus comparantes Animalis enim homo non percipitea quae sunt spiritus Dei stultitia enim est illi non potest intelligere We have not received the spirit of this world but the spirit which is from God and we speak those things which are given unto us of God not in the learned words of humane wâ—sdome but in the doctrine of the spirit comparing spirituall things with spirituall things For the Animal man perceiveth not the things which are of the Spirit of God for it is foolishness unto him and he cannot understand iâ— By which words we ought first to examine whether Aâ—istotle were an Animal man or no if so then what should we expect from him but mundan wisdom and Philosophy which St. James termeth animal and terrene which indeed is nothing in it self but meet foolishnesse as St. Paul telleth us being that the animal man perceiveth not the things which are of God because he esteemeth them foolishnesse Of this kind of philosophy and wisdom the same Apostle biddeth us to beware being saith he it is grounded upon the traditions of men and the elements of the world and not upon Christ. But he pointeth at this Graecanicall wisdom more directly in these words in which he distinguisheth both it and the Jewish wisdom from that of God whose foundation is Jesus Christ Sapientiam Graeciquaerunt Judaei signa nos Christum crucifixum praedicamus The Greeks seek wisdome the Jewes signes we preach Christ Crucified arguing by these words that the Greeks search after the wisdom of the world which consisteth chiefly in speculation or contemplation as the wisdome of the Jewes is more conversant in signes and ocular demonstrations for without it they will not believe Lastly the third wisdome which is that true sapience which both the Greeks and Jewes did reiect and scoffe at was Jesus Châ—ist in whom was the plenitude of divinity Corporally and this is that reall and essentiall wisdom whiâ—h Christians ought to search after and whereon they ought to ground their Philosophy which is divine and not humane But if they reply that perchance Aristotle had an insight into the Christian doctrine or did apprehend Christ in some manner or at least had an eye into the wisdome of Moses and the Prophets First I answer That as Aristotle was before the incarnated Word so also is it evident that he knew little of the Mosaick learning which consisteth upon the Creation effected by the spagerick act of the divine Word when he would have the world to be eternall I confesse that his Master Plato was more essentially grounded on the true wisdom but Aristotle being puffed up with self-conceit would in derogation from the Stoicall doctrine of his Master arrogate all wisdom unto himself by framing out or fashioning a new worldly wisdom or philosophy which was afterward tearmed Peripateticall and so by his vain glory he added unto some truths many of his own inventions making as it were a Gallimofry of good and bad of true and false of wisdom and folly together which is far from the nature of the perfect Christian wisdom which must needs be therefore wholly truth it self because it is described by the Spirit of God in the which there is nothing but truth Again if the Peripatetick Stoick or Epicureall doctrine had been perfect and according unto the true wisdom Jesus Christ why should the Athenian Philosophers so persecute the right and exact Philosopher Paul for reaching the true wisdom Jesus Christ in whom onely is the plenitude of divinity as the same Apostle teacheth in divers places By this therefore we may perceive most plainly what the wisdom is on which Aristotle hath built his Philosophy But I will come a little neerer unto the point or main mark and compare the double wisdom expressed by St. James an other true Christian Philosopher or Apostle of Christ who telleth us in the place above mentioned that the wisdom which contradâ—cteth the truth is not fâ—om above that is to say from the father of light neither is it pacificaâ—l and modest but terrene animal and diabolicall Now that this philosophy or wisdom of the Peripateticks is such it appeareth first because it is litigious full of disputes fallacies brables and controversies which is contrary unto the rules of the true Wisdome and therefore the Apostle Paul adviseth Timothy to separate himself from such as teach other doctrine than that of the true Wisdome saying that they which do so are puffed up and know nothing but dote about questions and strife of words that is to say about verball distinctions wresting each word unto a multiplicity of senses whereof commeth envy strife and rayling evill surmizes from disputations of men of corrupt minds and destitute of the truth And again Stuâ—tas sine disciplina quaestiones deviâ—a saith he sciens quia generant lites Eschew questions that are foolish and without discipline for as much as they beget strife And such is the Philosophy of our Christian Aristotelians Forasmuch as their order and fashion is to be ever conversant about questions and cavilling disputations in their Schools and that is the occasion of equivocations and of the infinity of distinctions which give way unto the maintenance of falshood as well as of truth and is the foundation of so many opposit Sects as well in the common Philosophy as religion whereupon ariseth disputations strife contention and malice not only in the Schools between contrary factions but also among the common sort of people that are of sundry religions whereas if their Philosophy or wisdome were founded on the true Sophia which is Christ Jesus which as he is all in all so is he but one simple essence they would all agree in the unity of him who is but one and the same in us all for in him and by him we are all made brethren and coheirs with him of eternity And again
seeing that in him we live move and have our being as Paul saith we should by consequence and that without all question dispute or brabling-quarrels know and understand in our selves that summum bonum which truly-wise men seek after and with Tantalus his appetite do so fervently affect Doth not the Philosophy of Christ teach us that Regnum Dei sit intra nos The Kingdome of God is within us Et quod sit in nobis omnium mirabâ—lium operator And that the worker of all marvails is within us Et quod sumus Tempâ—a Dei Spiritùs Sancti And that we are the Temples of God and the Holy Ghost and that we are the members of Christ c. Which being so why should we be at strife disputes and brables about difficulties or ambiguities of questions or why should our riper senses be battered in peeces by foolish distinctions in which are the inventions of humane or diabolicall wisdome on set purpose to immerge and drown us deeper in the abysse of multitude or profundity of ignorance when the only indeavour of truth is to conduct us through those clouds of errors in which the foolish wisdome of this world hath involved our understandings unto the fountain of Unity and Concord which is the eternall Wisdome the spirituall Christ Jesus Thus we see how contrary the Greekish wisdome is unto that of the Apostle's for as much as the Greekish Philosophy is contentious litigious full of disputes brables and emulations for which reason it is pronounced by St. James to be terrene animall diabolicall and not from above whereas contrarywise that Philosophy which is grounded on the true wisdome which is from above must be first pure then peaceable gentle easy to be intreated full of mercy and good fruits without judging envy or hypocrisy For this cause therefore our Christian Philosopher Paul admonisheth his Schollar Timothy to eschew all profane and vaine babling and opposition of Sciences falsly so called which whilst some profess they have erred concerning the Faith All such Christians as have their Anchor-hold too firmly fastned on Aristotles Philosophy should seriously ponder this that our eminent Master St. Paul seemeth to advertise them with such fervency that the observation of this Ethnick Philosophy which consisteth in contentions questions vaine bablings and opposition of Sciences which seeme such but are not so indeed though they are called so falsely is the occasion that well-intending Christians have been deceived and have erred concerning the Faith in the true Wisdome and only verity Jesus Christ. Again saith the Apostle James The wisdome which contradicteth the Truth is not from above but terrene animal diabolicall Now I am assured that all good Christians will maintain that the fountain of Truth and Verity is the holy Bible What will our Christian followers of Aristotle say if I will prove evidently that Aristotle's doctrine doth erre from the maine grounds of holy Writ which is the treasure of Verity and consequently from that wisdome which is the Father of Light It is a common phrase among our lip-learned Sophisters to say when any contradiction is found between some axioms of Greekish Philosophy and the sacred Assertion Oh this is true in Philosophy but in Scripture it is found otherwise I say to these that if there be found any contradiction between the points of the one and that of the other there is a foul error and falshood or contradiction in the one or other and therefore the one of the two must needs issue from a terrene and diabolicall or mundan and human wisdome Now judge each good Christian whether we should rather stick unto Gods Word which is the only Truth or the affirmation of Aristotle which deriveth his wisdome from the father of lyes I mean the mundan wisdom which is for that reason termed of the Apostle diabolicall or devilish Others say that men are so deeply conversant in the secrets of nature or naturall Philolosophy that they are become Athiests and will acknowledg no God They must needs understand of the Ethnick Philosophy and not point at that of Jesus Christ for that leadeth and directeth the understanding spirit of man even unto the Throne and Majesty of the true God and perswades him to forsake the multitude of this naughty world to betake and contract it self unto that blessed union from whence his bright Spirit was originally derived A third sort of men seem to repine and storm that any man should presume to mingle naturall Philosophy with Divinity or should dare or attempt to draw any axioms or Authorities out of Scriptures to prove or maintain the Principles or causes of Philosophy averring boldly but erroniously that the Bible doth onely teach unto man what belongeth unto Salvation that is to say how we should feare God and behave our selves unto our neighbours As who should say that the holy Scriptures had indited any thing in vain And yet it is plainly found in them that all the treasure of wisdome and science doth lie hid in Christ. And it is said in another place A me discetis omnia Ye shall learn all things of me And again Spiritus Sanctus vos docebit omnia The holy Spirit will teach you all things Are we not likewise taught that all men are vain that do not know the Creator by the creatures which he hath made and the invisible God by the visible things which he hath created Besides all this man shall find therein most lively described the three principles whereby God made all things namely the dark Abysse or Chaos which they call first-matter the second matter which they term water and the first Act or light which they call their form Also the true manner of generation of Meteors of condensation and rarefaction of generation and corruption of action and passion and of all things else which can be imagined in that kind of learning which the Aristotelians call naturall is rightly and not Sophistically expressed in this true Philosophy as also every other kind either Morall or Politick with all other Sciences both liberall and Mechanick as is already prooved What was all this I say vainly set down and expressed by the Saints of God which were in their inditings or writings guided by the Holy Spirit of Truth No verily but rather we may excuse these zealous accusers without true understanding and say that they meant of intermingling the false Aristotelian wisdom with that of the Spirit of God which is onely truth for would these persons but rightly understand that Philosophia in his originall sense importeth sophiam or wisdom they would acknowledge and confesse that the true and essentiall philosophy or sophia is nothing else but the sacred wisdom or holy spirit of discipline which is the ground of not onely that which animal men of this world tearm Naturall Philosophy but also of the whole subject of Theology So that if we consider the case rightly we shall plainly perceive
cupidi elati superbi c. semper discentes nunquam ad veritaâ—em pervenientes Quemadmodum autem Jamnes Mambres restiterunt Mâ—yâ—â— ita hi resistunt veritati homines corrupti mente reprobi circa fidem ultrà non proficient In the last daies shall come perilous times for men will be lovers of their own selves covetous boasters proud c. ever learning and never attaining unto the truth And as IJamnes and Mambâ—es withstoâ—d Moses so do these resist the verity men of a corrupt mind and reprobates concerning the faith Out of which words we gather first That some men in these latter daies will be so wedded unto their own learning and conceipted in the worldly philosophy or science which they have been brought up in that whatsoeveâ— truâ—h it self shall proffer unto them that is opposite unto their intentions it will be scornfully rejected Secondly he seemeth to expresse the insufficiency of that learning or philosophy which they embrace in saying that they are semper discenteâ— sed nunquam ad veritatem vel perfectionem pervenientes Ever learning but never attainâ—â—g unto that high vertue and power at which the truly wise have aimed by Ethnick philosophy Thirdly it appeareth that he meaneth the mundane philosophists by the example which he maketh of Jamnes and Mambres who being worldly Sages or bred up in the human wisdom did resist that truth which Moses being instructed in the divine Philosophy did so stoutly maintain And lastly he seemeth to intimate that such as adhere so much unto the spurious wisdom are thereby corrupted in their imaginations and allured to erre concerning the faith and profit nothing And therefore it will be no marvell though I shall find this mine admonition rejected and repined at by many though perchance more acceptable unto such as are vertuously inclined unto the truth and are apt yea and sufficient in their purer discretions to distinguish and separate the errours of Aristotle from the infallible verity of sacred Writ and to carry their judgments so justly and sincerely that the All-hallowed honour of the one do not suffer any detriment or indignity by the paganish and unsanctified axioms or assertions of the other CHAP. VI. Here One great God IEHOVAH seemeth to call the false wisdome or Wisemen and Philosophers of this world unto an Account for their erroneous Doctrine touching the causes and manner of the Creation of the world and the Generation of the Meteors thereof I Have expressed unto you in the precedent Chapter that the great Master of the Peripatetick doctrine is not for nought termed by the Greeks themselves Cacodaemon or an evill spirit being that by his inventions he hath deceived the world and seduced it from the right path of Wisdome and directed it unto that way which leadeth and guideth unto assured error and ignorance and that by the painted mask of sophisticated reasons besmeared over with a false and outward shew of probability only faining those things to be accidentall and caused at hap-hazzard which in verity are from above that is to say essentially produced by the increated Spirit 's power which operateth all in all For according unto his doctrine the Earth the Stats the Elements were eternall and not created and he covereth this his false assertion with appearing naturall inventions framed out of his own brain saying ex 〈◊〉 nihil fit Of nothing nothing is made He giveth also a humane reason of life motion and limits or borders the Seas and faineth causes after his fancie of the generation and corruption of things And speaketh of a first matter and a form after his manner though he knoweth not essentially what they are He telleth us unreasonably the reason of the snow frost and ice hail rain clouds and mists saying that they are adventitiously caused of vapours which are drawn up by the heat of the Sun and Stars out of the earth and waters into the middle region of the Aire and are there condensed into those substances by the accidentall coldness of the place He inventeth and bringeth forth some sleight proofs to maintain his imaginations averring that the wind is made or caused by chance namely through the exalting or subliming of hot and dry exhalations out of the earth by vertue of the forementioned Agents the which exhalations after they approach the middle region of the Aire are repercussed and beaten down again And then in their motions downward they meeting with other exhalations which ascend are forced to move collaterally He presumeth to know the hidden causes of the Lightnings and Thunders making them to proceed also accidentally namely from a concourse of vapours mixed with exhalations and an infinite of such like frivolous inventions he hath erected All which he hath vailed over with his smooth words and subtill shews of externall or superficiall probabilities only instead of the reall and centrall visage of Truth But the God of Heaven and Earth which is the Author of all these things and doth mystically fashion them by his eternall power and calleth them out of his Treasury when and where he list seemeth to deride this inventor of lies with his obsequious followers in these very words which he spake unto Job Who is this saith JEHOVA out of the whirl-wind unto this bold abuser of his Works that darkneth the counsell of my Words without knowledg Gird up now thy loines like a man I will demand of thee and declare thou unto me Where wast thou when I laid the foundations of the Earth declare if thou hast understanding Who hath laid the measures thereof or who hath stretched the line over it whereupon are the foundations of them set or who layed the corner-stone thereof What were they eternall and without all beginning as thou vainly surmisest Who shut up the Sea with doores when it issued and came foorth as out of a wombe Have the gates of death been opened unto thee And hast thou seen the gates of the shadow of death that thou assignest a reason so confidently of corruption and generation according unto thine imagination Hast thou entred into the Treasury of the Snow or hast thou seen the Treasuries of the Hail which I have hid against the time of trouble that thou after thy fancy darest to forge fain or assigne unto them such accidentall principles By what way is the Light parted which scattereth the East wind upon the Earth what is it by a hot and dry exhalation attracted on high by the Son and Stars and afterward repelled downward laterally as thou hast published Who hath divided the spouts of the raine or the way for the lightnings of the Thunders And who is the father of the raine or who hath begotten the drops of dew must the created Sun and Stars be the Actors and Authors in this business as thou dost erroniously imagine Out of whose wombe came the Ice who hath engendred the frost of the heaven Is it the
coldness of the middle region of the Aire as thou seemest to averre Canst thou restrain the sweet influences of the Pleiades or loose the bands of Orion Canst thou bring forth Mazzaroth in his time canst thou also guide Arcturus with his sons Knowest thou the course of heaven or canst thou set the rule thereof upon the earth And why not For thou professest by thy Peripatetick Philosophy to understand the causes of everything and he that truly knoweth the mysteries of things can do wonders For by that means my servant Josuah made the Sun to stand still And for the religious Hezekias his sake my Spirit did cause the Sun to move backward Canst thou lift up thy voice to the clouds that the abundance of water may cover thee Canst thou send the Lightnings that they may walk and say unto thee Lo here we are If the grounds and principles which thou hast invented be essentiall and substantiall all this and more maist thou effect For such of the Elect into whom my Spirit of Wisdome who hath assigned true principles unto the essentially wise hath inspired this knowledg are able to effect all these things as my servant Elias after a long drought caused the clouds to moisten the dry earth and my Prophets Moses and Samuel dâ—d by the power which I did assigne them produce Thunder and Lightnings unto the terror of their enemies Dost thou know who hath put wâ—sdome in the reins or who hath given the heart understanding And darest thou being led by the frivolous effects of thy inventions which are grounded on the Elements of this world and not upon my Spirit which is the true Wisdome ascribe my works who am the sole Creator of all things unto the creatures Is this to learn to strive with the Almighty he that reproveth God let him answer unto it Thus seemeth our great God to speak unto Aristotle and such like Philosophers of this world who being too much elated in their own conceits presume thus over-boldly on their terrene and animal wisdom and would check and contradict the vertuous actions of God by their phantasticall surmises I could wish therefore that these mundane Philosophers would turn from this their worldly wisdom and humiliate themselves before the onely Creator of heaven and earth and answer with the patient Job in this manner Behold I am vile what shall I answer thee I will lay my hand upon my mouth I know that thou canst do all things I have spoken the things I understood not even things too wonderfull for me I have heard of thee by report but now mine eyes behold thee in thy creatures And for this cause I abhor my self and repent in dust and ashes acknowledging that there is no true wisdom but that which is from thee who art the Father of light by the vertue whereof thou workest all these wonders And therefore we confesse that the wisâ—om of this world is meer foolishnesse and such as wholly addict themselves unto it are deceived forasmuch as they do neglect the divine wisdom Christ Jesus in whom all the treasures of science and sapience are hid Thus have you briefly understood the duplicity of wisdom and by consequence the bi-forked or contrary nature of philosophy that is in this world and how all good Christians contrary unto the custom of this our age ought to leave and forsake the one and with fervency and zeal to love and embrace the other And now in this Book following I purpose to set down those Mosaicall principles on which our sacred Philosophy hath erected the whole bulk or substance of her fabrick The third Book of the first Section touching the essentiall Principles of the Mosaicall Philosophy The Argument of this third Book IN this present Book the Author teacheth in a generality the true and essentiall principles of the divine Philosophy and in particular he expresseth how various and differing the Ethnick Philosophers have been in their opinions concerning the beginnings of all things where he proveth that the wisest amongst those Pagan Naturalists did steal and derive their main grounds or principles from the true and sacred Philosopher Moses whose Philosophy was originally delineated by the finger of God forasmuch as the fiery characters thereof were stamped out or engraven in the dark Hyle by the eternall Wisdom or divine Word And sheweth that although the foresaid pagan philosophers did usurp the Mosaicall principles unâ—o themselves and the better to maske their theft did assigne unto them new Titles yet because they were not able to dive into the centrall understanding of them nor conceive or apprehend rightly the mystery of the everlasting Word they erected upon their principles or foundations but a vain and worldly wisdom carved out not from the essentiall Rock of truth nor relying on Christ the onely corner-stone but framed after a human invention and shaped out according unto the elements of this world much like a Castle of straw or stubble which though it be planted on a Rock yet it is subject to mutation and is easily shaken and tottered at every blast of winde In conclusion here our Author doth set down what the true Mosaicall principles are namely Darknesse Water and Light Then that all plenitude and vacuity in the world doth consist in the presence or absence of the formall principle which is Light And lastly he sheweth how the two apparent active properties namely Cold and Heat do issue from the two fore-said fountaines of Darknesse and Light as the two passive natures Moysture and Drought do challenge their originall from the said active CHAP. I. Wherein is set down the uncertainty of the antient Grecian and Arabian Philosophers in their opinions touching the principles or beginnings of all things IT is an evident Argument that the Ethnick philosophers were not well setled upon the grounds of their philosophy but did waver in their imaginations touching the true principles of nature being that among each sect of them there was maintained and upheld a variety yea and sometimes a plaine contrariety of opinions concerning them as for example Thales Milesius who was inrowled amongst the number of the wise men of Greece had his opinion that Water was the beginning of all things But Anaximenes and his disciples affirmed that an infinite aire was the first cause or originall of every existence And for this reason also Anaximander did esteem this catholick aire to be God Again on the other side Zoroaster will have all things to take their beginning from Fire and light as also the Pythagoreans say that there is one universall Fire in and over all things in this world And verily each of these opinions if they be duely considered will be found to approach and have a near relation unto the Mosaicall truth for a divine fire or light issuing forth of darknesse or the dark abysse did suddainly by its bright presence reveal and make manifest the hidden and
invisible waters the subtiler part whereof is the vast spirit of the aire and for this reason both Thales and Anaximenes do seem in some sort to agree in one subject And yet if we penetrate more profoundly into the businesse we shall perceive that these two did insist but upon the materiall or passive principle forasmuch as from it the substance of heaven and earth and every thing therein hath his existence or materiall beeing On the other side Zoroaster did not without reason make choice of fire for the primary beginning of all things in that it did proceed and appear in act before the waters or humid nature were made manifest no otherwise then action goeth before passion or the cause precedeth the effect And yet neverthelesse he erred in this his assertion because the active principle can in no wise rightly be considered but as it hath his relation unto a passive originall The Stoick Zeno therefore being more wary than the rest establisheth his opinion concerning the first Principle by a firmer tye or obligation saying That the substance of the fire being by the aire converted into water is the beginning of all things But Empedocâ—es would be sure to lay his grounds more surely as he vainly imagined than Zeno and for that cause did ordain the four Elements to be the radicall principles of all things whereof two of them are agents and two patients Now the main errour of these philosophers in their judgments concerning the principles was that they did not mark or consider that the divine puissance or sacred word was more ancient and of a greater Antiquity then were any of their foresaid principles the which if by a riper contemplation they had understood they would have confessed being instructed and directed by reasons produced from the eternall unity or essentiall point and beginning of all things that the divine light or sacred emanation which Scriptures entitle by the name of the holy Spirit of wisdom was the actuall beginning of all things as neverthelesse before it there was another property in one and the same sacred essence which was termed the divine puissance or potentia divina which did precede his act or emanation no otherwise than the Father in time order and being is justly said to exist before the Son or the Creator before the creature And thereupon the wise man hath it Omnium prior creata est sapientia Wisdom was created before all things And yet it is most apparent that some of the Greekish and Aegyptian Philosophers namely Plato Pythagoras Socrates Hermes c. did so instruct their understandings partly by the observation of their predecessors doctrine and partly through the experience which in their long travails and peregrinations they had gathered among the Aethiopians Aegyptians Hebrews Armenians Arabians Babylonians and Indians for over all or most of these Countries did Plato Pythagoras Hippocrates and others of them travell for the augmentation and increase of their knowledge as Historiographers that are worthy of credit have related that without doubt they did discern though afar oft and as it were in a cloud the true light in the humid nature And among the rest it is reported as also it appeareth by his works that Plato had the knowledge of the Word and had read the Books of Moses and for that reason he was called Divinus Plato the divine Plato In like manner the excellent Philosopher Hermes otherwise termed Mercurius Trismegistus expresseth plainly that he was not onely acquainted with Moses his books but also was made partaker of his mysticall and secret practise as by his Sermons which he calleth Pymander a man may plainly discern where he doth mention the three Persons in Trinity and sheweth the manner of the worlds creation with the elements thereof by the Word And therefore of all other antient Philosophers I may justly ascribe divinity unto these two But in this I cannot much commend them viz. in that they having had a view of Moses his labours which were indited by the Spirit of God did gather out and confesse the truth of his doctrine touching the principles of all things and yet would not in open tearms acknowledge their Master but altered the names of them but as Plato served his Master Moses even so was he dealt with by his schollar Aristotle who knowing that his Masters three Mosaicall Principles of all things masked under strange titles were but truth would neverthelesse arrogate his doctrine unto himself and for that cause did alter the assumed names of Plato's principles gilding them over with new denominations and did afterward rear up upon them a spurious philosophicall structure carved and framed out after his own inventions which may be therefore rightly compared unto a house of straw or stubble which though it be erected upon a firm rock or foundation yet because their stuff is Heterogeniall unto the truth and evilly compacted it will not endure a storm no not the least blast of truth but will easily be destroyed and cast down Thus may every good Christian discern how each of the Ethnick Philosophers have stolen their principles from Moses his grounds stolen I say because they expresse them under covert names without any acknowledgment of their Master which did arrogate his doctrine and learning unto the Spirit of God which did teach him it and did practically express the grounds thereof in the apparition which God made upon the Mount Sina For upon the grounds of these three Principles the true mysticall Philosophers or Theosophers did pronounce that as well the externall Law of Moses as the internall of Jesus Christ was erected which was not discovered or discerned by Aristotle how cunning soever he maketh himself which if it had been so he would not without all doubt have founded or built upon the true Corner-stone I mean the eternall Wisdome a bastard Philosophy which did differ in shape and essence from the true Foundation And although he was taught in some sort by his diviner Master yet was he as it doth appeare all together ignorant of the centrall truth thereof wherefore it was but a folly in him who is so vainly magnified for the Prince of Philosophers to make a privation where there was no precedent position or information being there was a Chaos before any thing else was created But it was no marvel being that he surmised the world and all things or Species thereof to be eternall that is to say without beginning and end which if it had been true indeed he then had said but rightly that the dark Abysse or Chaos in respect of its beeing without form was a Privation of some Act or form in an actuall pre-existent matter But that this is false the whole concurrent of the Scriptures do confirm being that it is said that God created the world of matter without form and that the heavens and the earth were first of waters and by waters and consisting by the word of God And that
the Originall or primary womb from whence the waters were extracted which were the materiall stuff whereof all things were framed was this dark and deformed Abysse or Chaos and therefore had the beginning of their formall being from the Father of all-informing and vivifying light and essence But that we may directly shew unto you the egregious theft of the foresaid Philosophers from Moses his Principles That Principle which Moses termed darknesse the darke Abysse or potentiall Principle Aristotle doth call his Materia prima or first matter which he averreth to be something in puissance or potentially only because it is not as yet reduced into act Again he seemeth to term it privation but falsly being that no position did precede it On the other side Plato calleth it Hyle which is esteemed to be nothing forasmuch as it is invisible and without form Also he compareth it to a dark body in respect of the soul and spirit As for Hermes he intitleth it by the name of umbra horrenda or fearfull shadow Pythagoras maketh it his Symbolicall Unity From in this its estate it hath relation unto nothing else but it self which is mere Unity and consequently it acquireth not so much as the name of a Father because it doth not by an emanation respect or attempt the production of a Son Hippocrates will have it named a deformed Chaos or an universally troubled mass without form or shape Again as touching the first inacted passive Principle or the primary passive matter out of which all things were carved That which Moses called waters Aristotle doth intitle by the name of Second matter forasmuch as it was begotten and derived out of the bowels of the first-matter or Chaos or dark abysse which also Plato termeth the Spirit and Hermes the humid nature Hippocrates with Anaximenes the vast and universall aire of this world Pythagoras pointeth at it Symbolically by the number of duality which is the mark of imperfection for it argueth thereby the imperfect estate of matter being destitute of the formall character of Unity which maketh three and therefore the ternary number is esteemed amongst the wisest Philosophers for the root of all perfect numbers To conclude that vivifying and animating Principle which Moses called light proceeding from the Spirit of the Lord Aristotle maketh his formall beginning Plato the act or soul of the world Pythagoras delineates it by the number of three and Hippocrates calleth it that immortall heat the which when all things were troubled in the beginning by contention did sore up unto that upper region which the Ancients do call the Aether or Heaven Is not this therefore a notable kind of Robbery amongst the choisest Ethnick Philophers thus fasly to ascribe and attribute the Principles and Doctrine unto themselves which were revealed by God's Spirit unto the wise Prophet Moses and that of pupose to make themselves great and eminent not only in the eies of the Gentiles but also by subtill allurements or false and fading suggestions laid on those foundations to distract Christian men from the Truth And yet as for Plato and Hermes I must excuse them being that they do both of them acknowledg in express terms with Moses that the matter or substance wherof the heavens and the earth were made was a humid nature and the internall form or act which did dispose of it into diversity of figures or forms was the divine Word as you may find most plainly expressed in Plato's works and in the Pimander of Hermes or Mercurius Trismegistus But amongst all the rest Aristotle hath sored highest upon the wings of his own conceited imaginations and built the structure of his worldly wisdome upon the typicall form of the Mosaicall grounds thinking thereby to assume and purchase unto himself in the regard of this world the name of an absolutely wiseman though in the conclusion he appeareth far otherwise in the eyes of God for as much as he doth assigne particular essentiall actions which appertain really unto God unto the creatures with more obstinacy then the rest affirming that they operate essentially of and by themselves when in Verity it is only God that operateth all and in all and that immediatly as the Apostle Paul doth intimate unto us And this is the reason that they give not unto God the only Creator the glory of every action in this world as they ought to do but rather to a created nature and unto Angels and Stars and Elements and compounded creatures which were made and are still sustained and maintained by the all-creating Spirit or word of the Almighty And this is the originall occasion of the multiplicity of Idolatry which hath and doth hitherto raigne in this world namely of the worshipping of the Sun Moon and starres of sacrifices offered unto Idols or false Gods and deceiving Devils of the Veneration of Isis and Osiris of the adoration of Saturne Jupiter Mars Venus and Mercury of the immolations or offerings unto Caelum Vesta Ceres Proserpina Vulcan Pluto and Neptune with many other errours and absurdities whereby ignorant men are rather seduced from the knowledg of the true God than any way induced unto the understanding of him rightly And this very same Doctrine relying on the invention of man hath been the occasion that the world hath erred concerning the divine Word and through blindness have not perceived the operations and properties of the holy Spirit in the creatures yea verily it hath been the occasion why some of our Christian Philosophers themselves have neglected the research of Gods Actions in his creatures as well visible as invisible they are I say so wedded unto the Aristotelian Philosophy that they do voluntarily avert their eies from the true and certain Science of the Meteorologicall Science revealed by the Scriptures which are the fountains of Wisdome to follow the uncertain and scarce-probable doctrine of their Ethnick-Master touching that admirable subject And this is the reason that they will not acknowledg any true Meteorologicall Philosophy to be taught by the Spirit of Wisdome in the said holy Book but only matters belonging to the health and salvation of man when indeed it is most evident that whole pages or leaves as well of the books of Moses Job Psalms and the Prophets as many places of the New Testament are full of that subject All which is expressed in the book of the true Wisdome that thereby we may admire the wonderous works which the Creator hath from the beginning effected and daily doth produce in this lower world to witness his eternall power in his creatures But leaving all allaterall discourses I will proceed now unto our main Subject which concerneth the true Mosaicall Principles with their effect CHAP. II. What were the Mosaicall Principles or beginnings in generall How they were produced and extracted out of Nothing Then what is meant by that word Nothing And lastly the first Principle which is the dark Abysse or Chaos without form is particulaerly described THe
unto each thing its name and being And therefore it consequently followeth that because this first matter was without form it was justly tearmed Nothing as having neither name or essentiall being seeing it was onely something in puissance and nothing in act Therefore Hermes tearmeth it potentia divina the divine puissance And again he saith that in the instance of the apparition of light it seemed unto him to be a fearfull shaddow saying Umbra horrenda obliqua revolutione subterlabebatur A horrible or fearfull shaddow did glide downwards by an oblique revolution c. Again in another place as Moses said Darknâ—sse was upon the face of the abysse Hermes hath it Infinita in abysso aqua in super spiritus tenuis intellectualis per divinam potentiam in chaos inerant There was saith he an infinite shaddow upon the abysse also water and a thin intellectuall spirit were in the chaos by the divine puissance In which words he exactly agreeth with Moses who said that darknesse was upon the face of the abysse Now that there was contained water and a fiery spirit complicitely within the dark chaos or abysse it appeareth by the revolution of the waters upon the which Elohim or the Spirit of the Lord was carried as shall be shewed you hereafter So that by these authorities you may discern what the first principle or potentiall being or beginning was namely the dark abysse or terra vacua inanis of Moses the nihilum inane vacuum umbra lethalis of Job the materia informis or invisa of Solomon the potentia divina of Esdras ante omnia creata quae erat fons initium omnium the divine puissance which was created before all things for such was the eternall wisdom before it did act in this world The umbra horrenda infinita in abysso potentia divina in the chaos of Heâ—mes And to conclude it was the mysticall and complicite number which is said to be principale in animo conditoris condendorum exemplar the principall pattern in the minde of the builder or creator of things which were to be created So that all things were complicitely in the divine puissance before that by the emission of his inacting Spirit they were reduced into an explicite Being And for this reason Hermes most properly saith in another place Cantabóne laudes tuas in iis quae in lucem è tenebris eru isti an in iis quae latent adhuc arcano sinu recondita Shall I sing thy praises in those things which thou hast made to appear out of darknesse or in those things which do lie hid as yet in thy secret bosome Whereby he argueth that as well the things that are hid in darkness and appear not as those which are made manifest are all one in the sight of the abstruse unity who is the God as well of those things which are not in respect of our capacity as of those which are or appear unto our sense And therefore the kingly Prophet saith Tenebrae sunt ei sicut ipsa lux Darknesse is to God as light as if he had said All things are but one thing before God who is one and the same in whom are all things arcano quasi sinu recondita as Hermes saith in the Text before mentioned which is also most excellently described thus by him in another place Ex uno principâ—o cuncta dependent principium ex uno solo Et principium movetur ut rursus extet principium ipsum tamen unum praestat nec recedit ab imitate Of one beginning all things do depend this principle or beginning is from onely one And again this principle is moved that it may again become a principle and notwithstanding onely one doth perform this and yet it recedeth not from the nature of an unity I will say no more touching this principle because I have uttered my minde more fully concerning it in the first Book of my sympatheticall Treatise or History I will now therefore proceed unto the description of the second namely unto the revealed matter which is mentioned and expressed by the Prophet Moses and the Apostle Peter to be the subject or materiall mass out of which the heavens and the earth and consequently the whole world was framed or made CHAP. III. Of the mateâ—iall fruit or principle which issued and was revealed by the Spirit of God out of the dark Abysse and how the substantiall Machine of the world was framed of it ALL things were complicitely contained or comprehended in the divine puissances as is already shewed which in the regard of human capacity was without form forasmuch as it was contained within one deformed or invisible water which was therefore called the Mother of the Elements and Seed of all things for as the whole plant or tree is contained in a small kernell or little mis-shapen seed and is no way subject unto mans apprehension before it sprouteth forth even so all things were in the beginning in the water potentially as also the water was an invisible thing without form or shape vailed over with deformity for darknesse was upon the face of the abysse which was termed the first matter that had no formall act that man could imagine and therefore was said to be onely in puissance A wise Philosopher therefore and deeply seen in the mysticall works of the Creation speaketh in this manner The first matter out of which the water did issue was nihil or nothing and out of it was created the matter of the waters and this ought not to be understood after an human manner namely that God did create the waters of Nothing and yet it was spoken rightly because that in the beginning nothing was visible But if wise men would elevate their thoughts above the vulgar capacities to find out by speculation the originall of the waters then would they not deny but that before the creation of the waters there was a certain matter in the highest mystery that is to say in the divine puissance or dark and informed abyss which was the catholick treasury or store-house as we may say out of which the waters did flow in the creation and this is partly confirmed by Scripture in divers places for the Apostle Paul teacheth us in the place before mentioned saying Fide intelligimus aptata esse secula verbo Dei ut ex invisibilibus visibilia fierent We understand by faith that the world was made or ordained by the word so that things which are visible were made of things which were invisible Whereby it is evident that the things which fall under mans sense and kenning were not at the first subject unto mans sense and therefore were esteemed as if they were not St. Paul also in like manner saith Deus eligit ea quae non sunt ut ea quae sunt destrueret God maketh election of the things which are not 〈◊〉 destroy the things
which are extant For this reason also Renclin speaketh of the beginning by the mouth of the mysticall and learned Rabbies in these words It is written in the book of â—ahir Nihil est principium nisi sapientia haec est infinitudo ipsa trium summarum cabalisticae arboris numerationum quas vos tres in divinis personas appellare consuevistis quae est absolutissima essentia quae cum sit in abysso tenebrarum retracta immanens ociosaque vel ut aiunt ad nihil respiciens idcirco dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Nihil sive non ens ac non finis quia nos tam tenui erga res divinas ingenii paupertate mulctati de iis quae non apparent haud secus atque de iis quae non sunt judicamus At ubi se ita ostenderit ut sit aliquid reverá subsistat tum Aleph tenebrosum in Aleph lucidum convertitur scriptum enim est Sicut tenebrae ejus ita lux ejus Nothing is the beginning but wisdome or sapience and it is the infinity of the three highest numerations of the Cabalisticall tree which yee are accustomed to call the three persons in divinity the which is an absolute essence which whilest it is retracted in the abysse of darkness and resteth still and quiet or as they say having respect unto nothing is for that cause termed of the Hebrewes Ain that is to say Nihiâ— or nothing or no entity Because that we being affected with extreame shallowness or poverty of wit and capacity in the conception or apprehension of divine things do judge of those things which do not appeare as we are accustomed to do of such things as are not at all But when it hath shewed forth it selfe to be somewhat indeed and that it doth really in human apprehension exist somewhat then is dark Aleph converted into light Aleph for it is written As his darknesse such is his light or the expresse words of the Prophet are Tenebrae sunt ei sicut ipsa lux darknesse is unto him as Light Whereby it is Evident that though darknesse or invisibility do appear unto our sense to be nothing in regard of that which is made manifest in light yet in verity all are reall and essentiall before God and therefore that nothing or deformity in regard of our weak capacity out of which the waters which is the materiall principle of all things were originally extracted seem unto him in whose divine puissance they remain a materiall existence For as much as nothing is in God but what is essentiall reality or a something in being but of him by him and in him are all things as we are taught by holy-Text wherefore as well the dark matrix or womb of the waters as the watry infant or humid nature which sprung out of the belly of the gloomy abysse or Chaos were really in God before they appeared to sight that is to say they remained in the Almighties puissance or volunty and were to be disposed of by him as he pleased no otherwise then the number of things to be builded was first in the mind of the builder But that this is so namely that the world was framed and made of such a matter which was said therefore to be without forme because it was invisible we find it proved and maintained by this Authority of Scripture before mentioned which Tremellius interpreteth thus Omnipotens manus tua creavâ—t mundum ex informi materia which Jerome translateth ex invisa materia ô Omnipotent thy hand hath Created the world of a matter without forme or as Jerome speaketh of an invisible matter Now that this generall matter was waters which the presence of the all-informing spirit of the Lord did vigorate and inact in a generality and termed them by the name Shamaim and that the waters were the first materiall principle of which the world was made no otherwise then out of a rude masse of Clay a great pallace is fashioned or framed the Text of Moses doth seem evidently to confirme first for that it doth mention the waters on which the spirit of the Lord was carried and that immediatly after he had nominated the confused Chaos under the Title of the dark abysse and Terra inanis vacua or the void and deformed earth and that immediatly before the first day's seperation Whereby it is plainly argued that waters were the materiall principle being created or inacted by the spirit of the Lord or Elohim Ruach Forasmuch as they were nominated before the first dayes work Secondly that it was the said eternall wisdome or spirit Elohim who acting as it were the part of a mid-wife did deliver and bring forth this birth and gave it act and form Again we may learn out of the same Chapter of Moses that the waters were the Subject of that separation which was effected by the Spagirick or fiery-vertue of the said Spirit or divine word Thirdly that the heavens above were made of the purer brighter and more worthy waters and the Elementary world beneath of the grosser darker and viler sort of waters and that there was a midle kind of them which participating of both extreames was termed the firmament whose main office was to devide and seperate the water from the waters Then out of the lower waters by the same word or spirit were the Elements proportioned and placed their severall regions namely the Aire the Seas and the dry Land So that we see how the spirit of the Lord did fabrick the whole world and every member thereof out of this humid spirit or aquatick nature which also is most plainly verified by this Text of the Apostle Peter Coeli saith he erant prius et terra de aqua et per aquam existens verbo Dei The heavens were First and the earth of waters and by waters existing in and by the word of God But the world is composed only of heaven and earth and therefore it followeth that the whole world is made and existeth of the waters and by the waters consisting by the word of God Now therefore since the Starrs of heaven are esteemed nothing else but the thicker portion of their Orbes and again every Creature which is below is said to be compacted of the Elements it must also follow that both the Starrs in the higher heaven and the compound-Creatures beneath in the Elementary world be they meteorologicall or of a more perfect mixtion namely Animal vegetable or minerall must in respect of their materiall part or existence proceed from waters the which as they were brought unto light by the divine word So also do they eternally consist and are in their being sustained in and by the same Spirit as shall be plainly manifested unto you in this Chapter following Thus therefore I have sufficiently expressed unto you and evidently proved by holy Authority that the originall Catholick matter of all things was Water
this cause St. Paul saith in excluding all other essentiall acts or operations out of this world saving onely this which is from God Dii sunt qui dicuntur in coelo in terra nos tamen agnoscimus unum Deum Patrem a quo omnia unum Domâ—num Jesum Christum per quem omnâ—a Though there are which are termed Gods in heaven and earth yet we acknowâ—edg but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things As if he had said however the world speaketh of the actions of the Angels Stars Elements Winds Meteors Waters Animals Vegetables or Mineralls we do not acknowledg them to act essentially and by themselves but by the Spirit of God who onely acteth and operateth in the creatures and by the creatures what he pleaseth To conclude of this spirituall Corner-stone or sacred Wisdome and Vertue of God as is said before the Scripture speaketh thus Christus implet omnia Christ filleth all things In ipso condita sunt universa in coelis in terra visibilia invisibâ—lia omnia in ipso per ipsum sunt creata Ipse est ante omnes omnia in ipso constant Ipse in omnibus primatum tenens nam in â—pso omnis plenitudo divinitatis inhabitat In principio terram fundavit opera manuum ejus sunt coeli Nam ipse est verbum De aqua per aquam mediante hoc verbo coeâ—i eâ—ant prius terra creata Denique est splenâ—or gâ—oriae figura substantiae Dei portans omnia verbo virtutis suae In Christ all things in heaven and earth are madâ— as well visible as invisible By him and in him are all things created He is before all and aâ—l consist in him He holdeth the Principalâ—ty in aâ—l things for in him all the pâ—enitâ—de of divinity dweâ—leth In the beginning he established the earth and the heavens were the works of his hands for he is the word But the heavens were made first and the earth of the wâ—ters and by the waters by the activity of the Word To conclude this divine Spirit is the splendor of Gods glory and the figure of his sâ—bstance which beareth up and sustaâ—neth all thâ—ngs by the word of his vertue By which it appeareth that it is this Spirit of Wisdome which operateth woâ—keth guideth informeth viâ—â—teth maintaineth sustaineth feedeth and illuminateth all thingâ— with life and being And again by his absence darkneth depâ—iveth and causeth death and â—orruption to all things in this world as shall be delivered more at large in the sixt Chapter of the Book which followeth CHAP. V. Of Plenâ—tude and Vacuity and what true fulness and voidness or inanity is NOw that we have in few lines discussed and set down the nature both of the two constituting or compoâ—ing Principles and also of the privative and decomposing nature It is necessary for us to know the property and sense of Pâ—enitude and Vacuiy according unto the true Wisdome or Christian Philosophy And first I will speak a word or two of that Vacuity or Emptiness which is so detestable and odious in the works which the Creator hath made As well the Fathers of the Philosophers as such as have been expert in Theology have termed it by the name of Nihil or Nothing Moses doth call it a deformed darkness or a dark abysse Hermes a fearfull or horrible shadow void of shape or form The Cabalists a potentiall being which is as yet nothing in act Plato maketh it a thing scarcely credible and therefore hardly to be imagined and likneth it to a mere dream which when a man is awake proveth nothing St. Augustin saith Cum aliquid informe concipâ—o prius nihil intelligo quam intelligebam quemadmodum nâ—hil videndo videntur tenebâ—ae nihil audiendo auditur silentium When I conceive any deformed thing I do first understand nothing else then I understood before as when I behold nothing Darkness is seen when I heare nothing Sâ—lence is heard Whereby it appeareth that he compareth this Nothing unto darknesse and silence Job therefore saith Aquilonem Deus extendit super mane vacuum suspendit terram super Nihilum God did extend the North upon Inanity and Vacuity and he hanged the Earth upon Nothing And again elsewhere Revelat fundamentaâ—e tenebris educit in lucem umbram Lâ—thalem God revealeth the Foundations out of Darknesse and maketh the deadly shadow to appear into Light By all which he argueth that Vacuity Inanity Nothing and Darkness are one and the same thing to wit Vanity Inanity or Voidness because that all fulness and plenitude is from God in his actuall property But God did not as yet shine forth unto the world and therefore as the first deformed matter of the world was void and destitute of all inacting grace and formall goodness it was said to be Vain Empty and Darkness For this reason Moses said before the act of Creation Terra erat inanis vacua The earth was void and empty because it was not as yet indued with the beames of Light Life and Form Tenebrae fuerunt super faciem Abyssi Darkness was upon the face of the Abysse before the all-informing and creating Spirit of the Lord was caried on the waters but after the Spirits apparition it is said that God calleth that which appeared dry out of the water Earth and God saw that it was good and it produced the tender herbs and seeds of every kind c. Wherefore the Earth that was before the revelation of Gods Spirit inane and void is now become full of divine Light and multiplying Grace Whereupon it was no more void and empty that is to say destitute of essentiall being but became fertill and fruitfull being now replenished with divine fire and the incorruptible Spirit of God according unto that of Solomon Spiritus Disciplinae sanctus implet orbem terrarum The spirit of Wisdome filleth the Earth And again Incorruptibilis Spiritus inest omni rei The incorruptible Spirit of God is in every thing Per hanc lucem saith St. John mundus est factus By this light the world was made And the Apostle Christus implet omnia Christ filleth all things Whereby we may perceive that all plenitude is from the divine Act as contrariwise Vacuity is when that formall life is absent from the waters and this is the reason that Vacuum or Inane is held so horrible a thing in Nature Forasmuch as the utter absence of the eternall emanation is intolerable to the creature because that every thing desireth fervently to be informed and that by a naturall appetite and affection and therefore it is abominable unto each naturall thing to be utterly deprived of being For this reason it followeth that unless God had filled all things in this world with his Spirit Vacuity and empty deformity would have possessed the world but because he by his presence did
of those waters which are under the Firmament of which division Moses maketh mention and therefore every particular thereof doth correspond unto the whole and consequently the aire included in the glass of the Instrument is of the same nature as is that of the whole Catholick Aire and therefore by reason of their continuity as the excluded whole fareth so also doth the included part Again as the Spirit which walked upon the waters did animate vivify inform and dilate them giving them motion So also by his absence or by hiding its act or contracting its emanating beames into it self the waters are also contracted condensed and darkned as it appeareth by the Northern wind 's property which proceedeth from the privative or contractive action of this Spirit But as the waters do by their existence fill the vaulted cavity of the world So also doth the all-informing Spirit fill every corner of them insomuch as being it operateth all in all but in a diversity of property and therefore it is termed multiformis Sapientia so sometimes it operateth in its privative property in these lower waters as is already told you namely when it bloweth from the North and West and sometimes in his positive nature as when it breatheth from the South or East In the first by his cold action he contracteth from the circumference unto the center as is said by the last namely by his hot property he dilateth from the center to the circumference Seing then that it is water that is the Catholick passive out of the which as being the common Subject of all things the shape of the whole world and every thing therein was and is carved out and fashioned as St. Peter telleth us and that the eternall creating and all-inacting Spirit of the Lord is the universall actoâ— which moveth all in all in the waters as Moses doth intimate unto us and that in and by an infinity of Organs as Angels Sun Moon Starrs Winds fire c. as in many places of Scripture we find it it must needs follow that he is the agent as well in the contraction and dilatation generally without the Glasse as particularly within the Glasse Wherefore as the Sun the hot winds the fire or naturall heat of mans body have their dilative property from his emanating and inacting vertue and do alter by it the cold aire the winds and water from his privative disposition So it followeth that as well the dilatation of the aire in the Glasse as contraction is the immediate act of this Spirit 's positive or privative property for when this Spirit bloweth from the North or West the aire is contracted more or lesse into a narrower room within the Glasse and that is proved thus namely because the water is drawn up higher into the neck of the Glasse lest a corporall vacuity should be admitted in nature And again it is most apparent that the aire in the Glasse is by so much the more contracted by how much the Northern cold hath dominion in the outward aire because it is gathered into a more strait place oâ— passage then it was before the water was elevated up On the other side if the hot winds or Summer Sun do inflame the externall aire then the included aire will also dilate it self and in its dilation require a larger space That the aire is so dilated by heat it is plainly demonstrated in that the water is struck down by so many degrees lower than it was Again if one put his hand on the top of the ball of the Glasse the water will sinke for the aire will forthwith be dilated Now that the spirit of life which giveth this heat unto Man or Beast is from this eternall Spirit which as the Apostle saith doth vivifie all things Scriptures do in many places above and hereafter mentioned confirm Again the Prophet calleth this one Spirit from the four winds to breathe into the dead carcases that they might live again Thus you see it evidently confirmed by an ocular demonstration that cold doth contract inspissate and make gross the included aire which is argued by the drawing up of the water and straitning the aire And again that heat doth dilate and dissipate by the enlargement of the aire in hot weather or by laying of the hand on the bolts head which is made evident by the beating down of the waters Note I beseech you ye that will not be over-partiall on the Peripateticks behalfes the two notable errours of the Aristotelians whereof the first is manifested in that they hold for a Maxim that calidum doth congregare homogenea heat doth congregate and gather together things of one nature Now you see it here ocularly demonstrated that heat doth operate the contrary for it dissipateth and disperseth the aire which is of homogeneall parts and therefore it doth not congregate it But it is cold that doth congregate compact and gather homogeneall things together as well as heterogeneall For you see in our Instrument that it contracts and gathers together the aire yea and water in a straiter and narrower place And therefore their assertion also is not â—ound when they say that frigidum doth onely congregare heterogenea The other of their palpable errours is also described by this ocular experiment for whereas they say that the Sun starrs and Fire yea and all heat whatsoever doth attract and draw unto it the vapours and humidity of the earth waters c. we find the contrary by this our experimentall Glass for in onely laying the warm hand upon the Glass the aire dilates it self immediately and is so far from being attracted by the heat that contrariwise it flyeth away from the hand And that this is so it appeareth by the striking down or precipitation of the water as is said Thus have we sufficiently mentioned in this present Book the estate of the first and second Principles of all things and that but in brief tearms because my purpose is to touch them with a more large and copious style in the first Book of my Sympatheticall and Antipatheticall History I will now proceed unto the next Book wherein I purpose to handle the mystery of Rarefaction and Condensation with the manner of the variety in the heavenly Fabrick and the rotation of one catholick sublunary Element into a four-fold nature or existence And in the last place I will conclude with the radicall efficient cause of Creation Generation Corruption and Resurrection The fourth BOOK The Argument of this Book Herein is expressed the universall mystery of Rarefaction and Condensation where also it is proved that by them the World was made the Heavens established in due order and the catholick Element altered and changed after a quadruple manner and condition CHAP. I. Herein first the common or catholick subject of Condensation and Rarefaction is once again recited or repeated as also the two essentiall opposite properties or vertues which are derived from the eternall Principle in his privative
and positive nature are proved to be the immediate causes of both those alterations in the generall Element of Waters I Have made it as I imagine most plain and evident unto your understandings as well by the testimony of the antique Philosophy and infallible wisdom of holy Writ as by ocular demonstration that the common or universall matter and subject of all things was the Waters which were inacted and created by the bright Spirit of the Lord before all things Which being so and for that all Condensation and Rarefaction do regard a subject or materiall substance wherein it should be performed or effected it followeth therefore that the onely matter which doth endure or suffer the act of either of them must be water or a humid and moist nature being it is the onely substantiall stuff which filleth all the vast cavity of the world and consequently the materiall existence of which both Heaven and Earth and all things therein are framed and were originally shaped out This is therefore that main subject of Condensation and Rarefaction by the means whereof all things in this world are made to differ from one another and are disposed and ordered by God according to weight number and measure in their proper rancks and places that is they are placed in a higher or lower region according unto that dignity which the catholick or eternall Actor hath bestowed upon them in their creation The common matter therefore of incrassation and subtiliation being thus made manifest we are to finde out the universall actor or operator in this work And I did signifie unto you before that it was the sacred emanation of that divine splendour which did operate from all beginnings and doth at this present operate and shall hereafter work all that which hereafter shall be effected in the heavens above and the earth beneath which assertion of mine accordeth well with this axiom of the Apostle oftentimes and that not without a just occasion repeated by me Deus operatur omnia in omnibus God worketh all in all And David In sapientia omnia fecisti Thou hast made all things in thy wisdom And Solomon Sapientia operatur omnia Wisdom worketh all things And the Apostle in another place Christus portat omnia verbo virtutis suae Christ beareth all things by the word of his vertue And St. Peter The heavens were of old and the earth of waters and by waters consisting by the word Again St. Paul saith that Christ is in all and filleth all And in another place Christus omnia est in omnibus Christ is all and in all Now this holy spirit of wisdom is said to be omnibus mobilibus mobilior more swift and movable than any movable thing And therefore he must needs act all in all according unto his will and pleasure Again when he is pleased to withdraw his actuall beams within himself he seems to rest and the act of the creature doth cease and then death doth ensue namely cessation from the activity of life Now being he is the most agil and moovable of all things the vertue of heat doth evermore accompany the motions of his light yea and are essentially united unto the actor even as we see in the Sun which Sydrach the wise-man compareth with Divinity saying that the body is likened unto the Father the the beams or emanation unto the Sun and the active heat which issueth from them both unto the Spirit that the beam is continuate unto the body of the Sun as the emanation from the divine fountain is one individuall essence with the fountain of eternall light and the virtue issuing from the Sun and his beams is in like manner unseparable in essence from the other two even as we find that the holy Spirit which is emitted from Father and Son is one in essence with them both For this reason therefore the divine Philosopher Hermes saith Mens ab essentia Dei nequaquam divisa sed illi potius eo modo connexa quo solis corpori lumen The mentall beam is not at all divided from the essence of God but rather joyned and knit unto him after the same manner that the light is continuated unto the Sun Whereupon it is evident that the vertue of heat is essentiall unto light as the act of motion is never absent from the emanating brightnesse I conclude therefore that Rarefaction is nothing else but the dilating of water by heat which was first contracted by cold and Condensation on the other side is a contraction or sucking and drawing together of those watry parts which were dilated or dispersed by heat So that the subject of both these actions is water and the fountain as well of the privative as positive agent is the Nolunty or Volunty that is to say the negative or affirmative will of that one eternall Unity who is that all-informing and operating Spirit which acteth and accomplisheth his pleasure in all and over all by his divers organs as well angelicall as celestiall and elementary which according unto their diversity in disposition are moved by this internall act to operate in this world the will of the Creator both positively and privatively as shall be told you in the Chapter following CHAP. II. How this Divine spirit or Ruach Elohim being but one in Essence worketh both by his Angelicall and Astrall organs in this sublunary world after a four-fold manner THe Eternall spirit of wisdome who is the initiall principle of all things and in whom and by whom as the Apostle teacheth us the Angels Thrones potestates and dominations were Created doth operate by his Angelicall Organs of a contrary fortitude in the Catholick Element of the lower waters both the effect of Condensation and that of Rarefaction And to verifie this out of the holy Bible's testimony we read first that this one spirit is the arch Lord and Prince of the 4. winds or else the Prophet by the commandement of God would not have said Come O spirit from the 4. winds and make these dead Carcasses to live againe Now that this one spirit worketh in and by spirituall and Angelicall Organs in the execution which is effected by the property of the 4. winds it is proved out of the Apocalyps where we find these words I saw 4. Angels stand on the 4. Corners of the Earth holding the 4. winds of the Earth that they should not blow on the Earth neither on the Sea c. By which it is evident that these Angelicall Presidents over the 4. winds were the Ministers and Organs by and in the which the spirits or blasts of the winds were emitted or retained according unto the will of that eternall spirit which guideth them when and where he list But we find by daily observation that the essentiall vertue in the Northern spirit is cold and therefore contractive or attractive from the circumference unto the centre and by consequence a causer of congelation and condensation By
this kind of Angelicall vertue the divine spirit doth work his privative effects and acts of Inspissation and fixation in the sublunary Element causing terrestriall and earthly effects But contrariwise we find that by and in the Southerne and Easterly Angelicall spirits the all-Creating and operating power doth cause Rarefaction and Subtiliation in the said inferiour waters through their essentiall action which is heat And for this cause the said hot winds do undoe by rarefaction all that which the cold Northern winds did effect by congelation Hence therefore it commeth that of this potent Angell who is said by the wise Cabalists to be the President and Governour of the Celestiall Sun which some terme Michael quasi Quis sicut Deus of whom we will speak hereafter also touching his Angelicall organs in the 4. Corners of the earth by which he useth to do his will it is sayed The sonne of man will send out his Angels from the four winds of heaven and moreover we shall find in the place before mentioned that this imperiall Angell did rise from the Easterly angle of the world and did command the foresaid fowr Angels which had dominion over the four winds as vassals unto his will For the Text hath it And I saw another Angell come up from the East and cryed with a loud voice unto the 4. Angels unto whom power was given c. Hurt not the earth neither the seas nor the trees till I have sealed c. Whereby it is apparent that the 4. Governours of the winds are subject unto that great Angell who is the powerfull and potent Intelligence which moveth and ruleth not only the Sun but sustaineth all things by vertue of this word and this Almighty Angell is esteemed by some to be the same mentioned in the first Chapter of the Apocal. Who said I am Alpha and Omega Now that the Sun by vertue of this omnipotent Spirit whose immediate angelicall organ or instrument the Angell Michael is doth govern the airy spirit both of the lower and upper world the wise Solomon doth seem to acknowledge where he saith Sol lustrans cuncta in circuitu pergit spiritus The sun illustrating all things the aire or spirit moveth about For this reason also the Philosophers have called the winds Titanei filii the sons of Titan or of the celestiall Sun It appeareth therefore that the increated spirit which supereminently moveth in the angelicall creature Michael and therefore El or Deus fortis is annexed unto it is that self-same Princely Spirit specified by the Prophet Ezekiel as is already proved who dwelleth in the great Angel who rising up from the East commanded the 4. governours of the winds with their legions whereby it is manifest that they have all their act and power from it and are ordained to be employed onely at his will either to effect privation or position and consequently to produce condensation or rarefaction in the world at his pleasure namely position and information by his light and heat and privation or deformation by his dark and cold property And hereupon the kingly Prophet speaketh thus Angeli Dei validissimi robore efficientes verbum ejus auscultantes voci ejus ministri ejus facientes placitum The strong Angels of God which do execute his word and hearken unto his voice are his mâ—nisters to perform his will And again Qui facis angelos tuos ventos et ministros tuos ignem urentem Who makest thy angels winds or spirits for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach signifieth Ventus Spiritus Flatus and thy ministers flames of fire Whereby it is evident that the eternall Breath is that which animateth the Angels the Angels give life and vigour first unto the stars and then unto the winds the winds first informe the elements or rather alter the catholick sublunary element into divers natures which are tearmed Elements and then by the mixtion of divers windy forms in that one element they do produce meteorologicall compositions of divers natures according unto the diversity of the windy forms which alter it But that I may the more pertinently discourse upon these businesses and withall discusse many difficulties and scruples which have not a little troubled the Philosophers and Theosophers of our age touching the principle tabernacle of this all-acting and creating Spirit in the world Before I passe any further in this my story of Condensation and Rarefaction I will expresse mine opinion touching that point at large because the enucleation of it will be very pertinent and necessary for the opening of this main businesse forasmuch as in it not onely the world's creation but also the emperiall government of the worlds Spirit and the formall manner of production of Meteors doth consist CHAP. III. What the cavills of this our age hath been touching the seat of the all-creating and universall inacting Spirit in this world And herein also it is proved that Jerom's translation upon this Text of David Posuit tabernaculum suum in sole God put his tabernacle in the sun is according unto the true sense of Scriptures And lastly the reason of the errour in our latter Translations is herein according unto the Author's capacity expressed I Confesse there hath been a great controversie whether Jerom or Tremellius or Pagnâ—ne and some others have erred in their translation of the fore-mentioned Hebrew Text for Jerom being of greater antiquity howsoever he found the nature of the Hebrew which he translated interpreteth the first verse of the nineteenth Psalm of David Posuit Deus tabernaculum suum in sole God hath put his tabernacle in the sun Pagnine making use of the same Text but perchance corrupted and altered from the Originall copy and therefore construeth the Hebrew thus In coelis posuit Soli tabernaculum He made for the Sun a tabernacle in the heavens And Tremellius expounds it Soli disposuit tentorium in iis He made the heavens a pavillion for the Sun Verily if we consider all things rightly we must imagine that either the Text must be altered and corrupted from that Originall copy which St. Jerom had or else the reverend Jerom's worth must of necessity be called into question for so grosse a mistaking Touching the petson surely the whole Christian Church in his days would not have made election of a man of mean skill in the Hebrew language to undergo a task of such importancy being for the main good of the whole Christian Church as was the translation of the Bible out of Hebrew into Latin It would not I say have relied upon a man of small cunning either in the Hebrew language or mysteries of divinity to judge of the likelyhood or coherence of the Scripture's Harmony and therefore the ability of the person unto whose charge so great a business was committed and consequently the fruits of his labours could no way be undervalued being compared unto either Pagnine or Tremellius Again that he was held for a person
a divine emanation which made 2. and had the self-same regard unto unity as the diapason or perfection hath unto an unison Now this bright emanation by the which all things were created and framed in true harmony elected in this world the perfect seat of its royall regard unto all creatures in the point of diapason which is ever in the middle of the unison and therefore in the center of the heavens But it appeareth unto the eyes that the Sun is ranked in the middle of the seven Planets and again it appeareth by the divine glory which shineth from it that it is a seat of divine perfection and therefore the Platonists have imagined that the Solar orbe or sphear is the seat of their anima mundi or soul of the world Now as this royall and most consonant Diapason doth comprehend in his capacity the other two inferior accords in Musick namely Diapente and Diatessaron for of these two united is the Diapason composed it is likely that the whole harmony of the heavens and consequently of the world are put in practise in this created organ the actor or player whereon is the eternall Spirit which soundeth out every minute from this his glorious Instrument straines of life vivification multiplication pacification or preservation unto the creatures for this is the office of the eternall Christ in this world I mean the divine Word in the which as the Evangelist John testifieth is life But of this in the next Eightly it is proved by a physicall or naturall regard For we observe and not we onely but the beasts themselves nay the very herbs and vegetable plants of the earth do feel and as it were confesse that the Sun is the chiefest treasury of vivification and multiplication in this world Whereupon it is apparent that when the Sun approacheth near us the herbs and trees which seemed as dead before do now revive put on their green coats and flourish with their blossoms and flowers But contrariwise when it departs on the other side of the Aequinoctiall they put off their flowers and green apparell and begin to mourn as it were for his departure But saith St. Paul Deus vivificat omnia God doth vivifie all things And therefore if the Sun by his presence bringeth unto the world the vertue of vivification it is apparent that it hath this gift from the Spirit of God which is the Spirit of life and being abundantly poured on it by God into this heavenly vessell it doth effect these vivifying acts in the world no otherwise than the same spirit being affluently infused on Christ Moses Elijah and other Saints upon earth did effect wonders upon the earth in healing reviving from death c. Doth not the sacred Text also aver that Sapientiam Deus effudit supra omnia opera sua secundum datum suum God hath poured out his spirit upon all his works more or lesse Why then should any man make any scruple or question touching the Spirit 's habitation in the Sun in abundance This therefore is the chiefe subject of this Psalme of David to expresse that the glory of God doth palpably appear out of the creatures of heaven yea out of every creature the eternall Spirit doth shine or expresse his glory more or lesse and is according to the gift which is given unto him to be discerned out of it And thereupon Job saith Coelos ornavit Deus Spiritu suo God hath adorned or beautified the heavens with his Spirit By which words it is manifest that it is the essentiall spirit of God which giveth by the abundance of his presence the lustre and glory unto the Sunne which for that reason is termed and that not erroneously by the Platonists who therein have imitated the divine Poet Orpheus Oculus mundi because that in and by it as in a certain clear and smooth looking glasse or mirrour all things are seen and discovered And again the philosopher Heraclitus Si solem è mundo sustuleris quid est nostrum Corpusculum s◠desit anima Nulla ibi contractatur vena pulsatilis sentiendum nullum inest judiciuns Nullus in eo vitalis halitus aut respiratio If thou takest away the Sonne out of the world what is our little body if the soul be wanting There is no beating veine or pulse to be discerned in it there is no judgment to be perceived in it there is neither breath nor respiration in it For this reason also it is termed Co◠caeli the heart of heaven because that as in the heart doth exist the lively fountaine of blood which doth water and humect the other members of the body So also it appeareth by effect that the vertue vegetation and conservation of all things both inferiour and superiour doth issue and spring from the Sun forasmuch as it imparteth and inspireth by his light life and heat unto inferiour things and bestoweth formall light unto the superiour Now this light is a certain simple act which converteth unto it self all things by a vivificall or lively heat which penetrateth all things and conducteth their vertues over all and withall disperseth and expelleth away all darknesse and obscurity Whereby it is apparent that if the life in generall be in the word as St. John saith and if this catholick spirit of life vivifieth all things as St. Paul and Judith affirm and if the spirit of wisdom be brighter than the sun and a simple and pure spirit which is more movable and active than all things and therefore operateth all in all and if it penetrateth all things by reason of his purity as Solomon saith and all these properties are found in the solar vertue What should disswade man from thinking that the Hebrew Text was not rightly understood of Jerom when he interpreted it Posuit tabernaculum suum in sole He put his tabernacle in the sun Verily this was necessary for man to understand being that unto this very hour there are but few that will acknowledge that the Spirit of God doth immediately operate and work in his organ the Sun and by the Sun but being rather seduced by the Ethnick learning they will admit many subalternate agents or efficient causes per se that is of themselves distinguished from the essentiall act of God which is the reason of Idolatry and worshipping of the creature for the Creator and neglect or ignorance of the Creator in the creature For although it be said by Solomon Quod solem praevenire oportet ad benedictionem Dei We ought to prevent the sun-rising to give thanks unto thee And again we read that when we pray we should conver our faces unto the east or rising sun Yet ought we to imagine that he teacheth this doctrine for the Creator's cause which dwelleth in that bright tabernacle and not for the tabernacle's or creature's sake For it was into this errour that the Aegyptians fell who adoring this illuminated creature in lieu of the Illuminator
did build a temple and city in the honour of the Sun Wherefore the chariot and horses of the sun which the ignorant Jewes had set up before thâ—â— gate of Gods temple were justly puâ—led down which distinguished not the Creator from the creature This errour which to this hour cleaveth it self unto the Aristotelically learned of this world is delineated in its true characters by that Evangelist who did assure us that all life is in the Word This word or lighâ— saith he is in the world and the world was made by it and the world did not know him But as many as did receive or acknowledge him namely that he made all and was all and in all were numbred among the children of God Wherefore all true Christians ought to understand that he filleth all vivifieth all sustaineth all operateth all in all for without it they cannot be esteemed the legitimate children of God they ought not to be so ignorant of the Creator in the creature being that his glory shineth forth of them and may be perceived by them more of lesse thinking that he is absent even from the most beautifull creature of the world who is present with all for it is said that he filleth all and that not virtually or accidentally as some worldly wisemen by their Ethnick distinction distorting by that means the truth of the Scripture will have it but in essence being in plain tearms it is said in one place Christ is in all and over all in him are all things But Christ which is the true wisdom is the vertuous or essentiall emanation from the Father and therefore no accident In another place The incorruptible Spirit of God is in all things but that Spirit which hath no corruption in it and preserveth from corruption and giveth really life is no accident but a perfect essence In another place Of him by him and in him are all things therefore this is meant essentially and not accidentally In another place God is all in all And again the Apostle Of God the Father are all things by our Lord Jesus Christ by whom are all things All which cannot be meant otherwise than by Gods essence which is in and over all because that in himself he is onely essentiall and therefore no accidents can be attributed unto him and consequently we may conclude that Gods Spirit is essentially in the creatures and for that reason we ought simply to consider him and acknowledge him in his works For that person which professeth himself a Christian and doth not know this is but a Christian in name and consequently vain and miserable And this is partly confirmed by the words of St. Paul and partly out of those of Solomon before mentioned The anger of God saith St. Paul is revealed from heaven upon the impiety and iniustice of those men which do detaâ—n the verity of God in unrighteousnesse because what is known of God is made mâ—nifest unto them for God hath revealed it unto them For the invisible things of him are discerned of the creature of this world by those things which are understood by creation as also his everlasting vertue and divinity So that they are inexcusable because that when they knew God they did not glorifie him or give him thanks but did fade away or vanish in their own imaginations and their foolish heart was darkned and therefoâ—e in saying that they were wise they became fools and changed the glory of the incorruptible God into the similitude of a corruptible man and of birds and of four-footed beasts and of serpents c. Whereby he argueth first that God ought to be pondered and known in his creatures and that we ought to acknowledg and ascribe all the glory and vertue of them unto his Spirit or divinity in them and not to mistake the Creator for the creature For he seemeth expresly to argue and signifie that his everlasting vertue and divinity is in the creatures and that it appeareth out of them For his words import that the invisible things of him are discerned by the things that are created as also his everlasting vertue and divinity And why not being that in the Word is and was from the beginning life or the vivifying Spirit but life is in the creatures Ergo the Word and by consequence the incorruptible Spirit But Solomon confirmeth the above mentioned place in this All men are vain by nature who are ignorant of God and cannot understand him that truly is by such good creatures of his which they behold nor acknowledg the workman by the consideration of his works Wherby he argueth that divinity in the creature may be perceived in and by the aspect of the creature Wherefore it is evident that the Prophet said rightly when he did affirm that the heavens did declare the Glory and Majesty of God by the beauteous apparition of that glorious Spirit which did inact them and adorn their beauteous Eie I mean the Sun with such divine vivifying and illuminating vertue which in aboundance doth possesse and inhabit it And therefore I conclude that the Prophet said rightly and instructingly unto the ignorant world that the bright Spirit of God did dwell in the Sun of heaven as in a Tabernacle and did impart and distribute his gifts of form life vegetation and multiplication unto every creature out of it And yet I will not acknowledg with Aristotle that Sol homo generant hominem That the Sun and man do begeâ—â— man but rather that the vivifying Spirit which is potent in the Sun and not weak in every specifick creature is onely he that vivifieth all things sending his spiracle of natural Heat and life by an ordinary course out of the Sun to help and assist the creatures to live and multiply and yet he is not inclusively in the Sun but worketh also all in all as well within as without it being that it filleth all things And this is good doctrine which arrogateth all vivifying actions as well immediate as mediate soly unto him who wholly acteth and effecteth all things and consequently not unto the created organ in which and by which he operateth for in doing the contrary we shall derogate from the Creator to ascribe that which indeed is not unto the creature As for the later interpretation which saith Soli posuit tentorium in coelis He made the Sun a pavillion or tabernacle in the heavens What profit I beseech you can that doctrine bring unto man The first Interpretation teacheth man that the Spirit of God is in this bright creature of heaven and therefore teacheth us to adore the Lord and not the palace being that the ignorance of the divine Spirit 's being in the beauteous creatures hath been the occasion of infinite errours in the world And therefore it is an interpretation of especiall moment and instruction The Second is a thing so triviall that it needed no such curiosity of expression to signify that
the Sun hath his seat or place in heaven Alass what child knoweth not this by an ocular direction without any such precept of the Prophet And what is this pertinent unto the Text going before The heavens declare the glory of God c. Why should he mention the Sun immediatly afterward What To tell us that the Sun was in heaven A thing known unto every man No but that the heaven's beauty was derived from that glorious Spirit of God which had chiefly his abiding or dwelling in the sunny Tabernacle that thereby blind worldly men might discern that it was God in that beauteous creature and not the creature which sent down so affluently those vertuous influences and lights which were effused out of the vessell of the Sun being that by the mistaking of that knowledg so many of Gods creatures which he framed out after his own Image have been seduced into errour and allured ignorantly to adore the Sun and other Starrs for Gods Which in verity are nothing of themselves Spiritu suo ornavit coelos saith Job He doth not say Sole but Spiritu suo which made the Sun its Tabernacle And now to our last Argument wherein I will shew you how by the assertion of certain wise Philosophers that exposition of Jerom seemeth to be confirmed Saith one unto whose opinion also St. Austin doth adhere Quaelibet res tantum sibi Dei vindicat quantum capax est luminis Every thing doth challenge unto it self so much of divinity as it is capable of Light But the Sun is the brightest creature in the world Ergo it possesseth abundantly the Spirit of divinity Many Philosophers therefore consent in this not erring from the tenent of Scriptures namely that In lumine numen in numine lumen In Light is divinity and in divinity is Light And Plato Ne loquaris de Deo sine Lumine Speak not of God without Light Doth not Scriptures confirm all this in saying that God is Light and that vestitur seu â—miâ—tuâ— est Lumine quasi vestimento He is clothed with Light as with a garment Yea verily he is said to be a consuming fire I conclude therefore that Jerom hath translated that place according unto the true sense and consequently we may gather the reason of Rarefaction and Condensation from the presence or absence of the the Sun and confess after the due examination of the case that the onely Agent of these two operations in the waters or catholick Element is the Eternall Spirit 's presence action and emanation or his absence and rest And this is easily demonstrated by our experimentall glass for the nearer the Sun is unto us and the deeper we are in Summer the more will the aire in the glass be dilated which is manifested therefore because that in summer-time the water is beaten down and precipitated lowest Again the further the Sun is from us and the deeper we are in winter the more is the aire condensed in the glass and that is made evident by the elevation or exaltation of water in the neck of the mattrass or glass Neither do we say that the whole reason of Condensation and Rarefaction doth proceed from the Spirit in the Sun onely being that the same Spirit is as well present in this Elementary region as aethereall and hath the power and life of the winds in his rule by which both in the winter and summer he exalteth or depresseth the waters in the glass and consequently causeth Condensation and Rarefaction of the aire as well included in the Instrument as excluded and by that means causeth a diuturnall change in the generall Sublunary Waters or catholick Element of aire after a four-fold nature from one condition unto another Which mutation or alteration of the inferiour humid nature out of one form into an other is commonly called Elements as shall be expressed hereafter But first we will come unto the Fabrick of the heavens and shew how they were framed out by Condensation and Rarefaction Effected by this one Eternall Ruach Elohim or Spirit of God CHAP. IV. After what manner this Eternall Spirit or Ruach Elohim did frame out the Heavens and shaped or made the Starrs thereof by his Act of Condensation and Rarefaction IT is the Apostle Peter's assertion that the Heavens and the Earth were of the Wateâ— and by the Waters by the Word of God So that the Word we see is the Agent as wâ—ll in the Condensation of the invisible waters into waters that are visible and then of these visible waters into a visible earth Thus was the world in generall distinguished into thicker and thinner regions by that divine Spirit Ruach Elohim which was carried on the waters And this is well argued by Hermes in these words Distinctis libratisque rebus quae igneo Spiritu vehebantur emicuit coelum septem in circulos Things being distinguished and ballanced the which were sustained by a fiery Spirit the heaven did shine forth into seven circles Where he signifieth that it was a fiery Spirit and a little before he calleth it Splendorem Sanctum the holy Splendor which sustained and bore up every circle or Sphere of the heavens in his due place And hereupon the Wiseman Omnia mensura numeroque pondere disposuisti seu temperâsti Thou hast disposed all things in measure and number and weight that is to say in a distinct measure and proportion in ponderosity and levity and in a due and convenient number namely into seven distinct Spheres and an infinity of condensed bodies For although all the heavens be composed of aire and fire and therfore it is called Aether quasigneus aer yet by the rule of St. Paul who teacheth us that things visible were first of things invisible we are instructed that both the visible bodies in heaven and also all visible lights were first of invisible waters and invisible formall Light which hath its root in God the bright eternall Unity of all created numbers and therefore as Aristotle saith that Stellae are densiores partes sui orbis So I say that as the Substance of the heavens is invisible by reason of its rarity in like manner are the starrs visible by reason of their density For it was Condensation that caused visibility and Rarefafaction which is the occasion of invisibility And yet for all this it is not concluded with Aristotle that the starrs are the denser parts of their orbs but rather Lights which were included in the spirit of the dark shadow of the abysse which spirit in separating of Light from Darkness sored upward by vertue of the included Light and so according unto the proportion of that eternall formall fire which it retaineth unto this day as his corner-stone it is sustained and elevated in its proper place no otherwise then we see that the artificiall squib according unto the proportion of its artificiall and fading fire with the ponderosity of its body is during the time of the
visible things and therefore the seas and the earth were first made or produced out of things not visible that is to say aeriall or heavenly For it is one universall aire that filleth the vast cavity or vault of the world which by reason of its levity tenuity or invisibility is called Heaven as contrariwise the earth and seas are so termed because of their gravity density and visibility Since therefore it is evident that the catholick sublunary aire is the main materiall ground and substance of that which the world calleth elements and that it is altered and changed from one estate into another by the Word or divine Spirit Ruach Elohim I mean by the eternall wisdom let us consider with our selves how this potent Spirit doth effect in that one and the same homogeneall invisible thin water or aire such Protean trans-mutations whereby there is an evident rotation made in it out of one nature into another which are therefore tearmed distinct elements We must therefore consider in the first place that this was that vivifying Spirit which the Prophet called from the four winds saying Veni Spiritus a quatuor ventis insuffla interfectos istos ut reviviscant And therefore this one Spirit Ruach Elohim was the royall commander of the four winds and by consequence could contract the aire by his windy organs and again dilate it at his pleasure and therefore it was he and no other that doth animate the four winds and agitate the Angels that are his under-governours of them to alter and change the invisible aire into visible shapes when and how be listeth And first touching his generall act in ordering the aire into divers shapes it is said Deus ventos depromite thesauris And again Aer subito cogetur in nubes ventus transiens fugavit eos Sapientia aptat pondus aeri appendit aquas in mensura ligat densas nubes ut non findantur facit pluviae statuta viam fulgeâ—ro tonitruum God draweth the winds out of his treasury The air is thickned into clouds and the wind that passeth-by doth drive them By wisdom he giveth weight unto the aire hangeth or ballaenceth the waters in it by proportion and measure bindeth fast the thick clouds so that they cleave not giveth lawes unto the rain and maketh a way unto the lightnings of the thunders By which words we may conceive that the invisible aire is the main subject on which the all-operating Spirit of God worketh and bringeth forth the fore-named visible effects and that onely by Condensation or Rarefaction which is insinuated by giving weight unto the aire For by Condensation he converteth the invisible aire into visible clouds and then by a profounder degree of thickening those vaporous clouds are condensed into raine and the thicker and more unctuous part of the cloud is concreted into a hard stone or earth So that out of the invisible aire we see evidently by condensation produced three degrees of visible substance namely a vaporous aire a thick visible water which is rain and a dense and ponderous earth which is the stone called Lapis cerauneus or Thunder-bolt ingendred by the Spirit of God in that fight which is made in the conflict between the liquifying nature of the fire and congealing disposition of the cold water Again on the other side by rarefaction the aire is converted into fire namely into lightning and all these receive their severall forms and changes from the catholick nature of the invisible aire into those shapes in which after the alteration they abide So that you may by this perceive that all that which the antique Philosophers have termed Elements are nothing else but a four-fold changing and mutation of one and the same catholick element or humid nature unto the which according as they in their changes do appear various have divers and sundry names namely of fire water and earth imposed upon them Now the principal organs by the which and in the which this Spiâ—it moveth and acteth by a diversity of property in turning and changing this catholick aeriall subject into a four-fold nature that is to say out of one thing into another are the angelicall winds which he hath ordained to blow from the four quatrers or angles of the earth in a diverse property For as before I told you out of Solomon's doctrine that this wise spirit was one simple thing in essence but man fold in property or operation so doth he being but one Spirit for it is said Veni spiritus à quatuor venus act after a four-fold manner by his four-fold angelicall winds in the catholick element of aire for when he bloweth or breatheth from the North he contracteth the common element into an earthly body namely into frost snow hail and ice And therefore David saith Deo emittente sermonem suum in terram quà m celerrâ—mè excurrit verbum ejus qui edit nivem sicut lanam pruinam sicut cineres dispergit dejicit gelu suum tanquam frusta coram frigore eius quis consistat Emittens verbum suum liquefacit ista simulac efflat ventum sâ—um effluunt aquae God sending forth his word upon the earth it runneth swiftly who bringeth forth the snow like wool and disperseth the frost like ashes and casteth down his ice like lumps who is able to resist against his cold Sending forth his word he liquefieth or melteth all these so soon as he bloweth forth his wind the waters do flow forth c. Out of which speech we may gather first that it is but one word or Spirit of God which both by a northern contraction doth change the sublunary element into an earthly condition and hard and visible consistence namely when he bloweth from the North and therefore saith Ab Arcturo egreditur frigus flatu suo edit Deus fortis glaciem latitudinem aquarum coarctat From the North commeth the cold the mighty God doth bring forth ice by his breath and coarcteth or straightneth the latitude of the waters and also by a southern blast doth melt and undo those terrestriall effects which by his northern spirit it did produce and cause Secondly that the subject in which and on the which it did operate was the aire which it did metamorphose and change from a soft tender light volatil transparent thin and invisible substance into a hard rough heavy fix opake thick and visible masse Thirdly that the word there is taken for the essentiall spirit of the wind in generall and therefore it is used as well to contract the aire into snow ice or frost as to dilate it Again the Psalmist saith Angeli Dei faciunt verbum c. Again when he breatheth from the south then this generall element becommeth vaporous airy humid and hot and will easily by the concourse of the northern fortitude though in never so small a measure be changed into clouds for the southern blast is ever apt to undo the effects
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
maketh the fire mild and gentle lest it should burn and now again he maketh it to burn between the waters yea and in the clouds of hail and snow without melting of them Again He maketh the fire to forget his destroying property that the righteous may be nourished by it It was also an evident argument that God worketh not of necessity in or upon this creature of fire when the three servants of the living Lord were untouched by the fire of the Chaldean furnace although it was heated three times This also is confirmed by that History where it is said that in the time of Joshua the Sun stood still for a whole daies space as also that in the daies of Hezekiah the Sun was made to go backward fifteen degrees in the Horologe or Diall without any evident reason in nature Moreover it is proved and verified in that wonderful Eclipse of the Sun which happened at the death and passion of our Saviour wherein the Sun of heaven was totally obscured which also chanced beyond the expectation or capacity of the Astrologians Naturalists of this world forasmuch as at the instant of that Eclipse or passion of the Sun the Moon was neither in the head or tail of the Dragon as Firmicus that great artist in Astronomy doth witnesse and therefore it was effected against the common course of nature all which events could never have fallen out if God had acted of necessity in this world It followeth therefore plainly that God doth operate in this world of his own free will not of necessity to effect the ordinary or annuall course of things according to the lawes and necessities of nature all which also he effecteth voluntarily and of his own free-will namely as well for their creation and preservation as finall corruption But come hither and hearken O ye vain Philosophers who would have God which is the actor and ordinator of all things to be bound up by the lawes of necessity What honour and glory can any man justly attribute to God for his wisdom justice and clemency if he were constrained of necessity not onely to create all things after this or that manner but also to nourish and sustain them and afterward to bring them to corruption What thanks or service or adoration should we owe him if what he did for us were of necessity Wherefore O Aristotle is it according unto thine assertion that we should offer sacrifice unto the roots of nature or what availed it for us mortall men to pray and pour forth our supplications unto God the which duty neverthelesse Plato Porphyry Jamblâ—cus and Proclus do teach us to be most necessary if that he could not be propitiated or appeased by praying since that he worketh of necessity Or wherefore did Socrates and Pythagoras the which by the testimony of the Oracle were esteemed the most sage persons of their time use accustomarily to pour out their prayers unto God if God were onely constrained to act and operate whatsoever he did in the world Or why doth the Prophet proclaim it Quod Deus sit solus inclamandus deprecandus That God was onely to be called upon and prayed unto if there were any necessity in God to act in the generation and conservation of things Yea verily it is evidently to be demonstrated by this which is already said that God by the means of prayer is accustomarily inclined to misericord and pitty and that it is in his free-will to deal either in severity or clemency with the world and the creatures thereof and consequently that he is not urged of necessity to operate or bring forth effects as certain vain Ethnick Philosophers have averred amongst the which I must nominate a remarkable personage and a follower of Aristotles doctrine namely Gaâ—en that Prince of the Ethnick Physitians who speaketh Atheistically in these words Moses arbitratur omnia Deum posse facere etiamsi ex cineribus equum aut bovem facere velit Nos autem non ità sentimus sed confirmamus quaedam naturam facere non posse eaque Deum nè aggredi omnino sed ex his quae facere potest quod melius est eligere Jam vero cum pilos in palpebris satius esset equales semper esse maâ—nitudine unme o non ipsum quidem hoc voluisse affirmamus illos mox factos fuisse neque enim id facere potuisset affirmamusque si eos etiam millies voluâ—sset nunquam tamen tales futurâ—s si ex cute molli producti fuissent Moses did imagine that God can do all things yea although he would make a Horse or an Oxe of ashes But I am of another opinion For I say that Nature cannot do some things and that God doth not attempt those things at all but doth elect and make choice of the best of such things as he is able to effect Now since that it would be better that the hair in the eie-brows should be alwaies equall in magnitude and numbers I affirm that it is not he that would have it so and they were forthwith made neither could he do it and I say that if he would a thousand times have them so yet would they never be such if they had been produced out of the soft skin Lo how Atheistically he speaketh and how he would restrain the Omnipotency of God and limit his actions with the main clog of necessity yea and impotency in Power But there are certain other Philosophers which do behave themselves more modestly in the beforesaid doubt For Avicenna affirmeth that these actions are neither of necessity nor violent but do consist in a mediocrity betwixt them both and thereupon he concludeth that it is in the volunty or will of the Agent In the which resolution he seemeth not much to vary from Scriptures which say Deus castigavit nos propter iniquitates nostras ipse salvabit nos propter misericordiam suam God hath chastised us for our iniquities he will save us for his mercy's sake By which this elected vessell doth intimate that there is a free volunty in God to punish and to have mercy But this is expressed in plain words after this manner Deus juxta voluntatem suam facit tam in coeli virtutibus quam in habitatoribus terrae God operateth according to his Will as well with the vertues of heaven as with the Inhabitants of the earth In which words the Prophet doth evidently show that every operation in this world is effected by the Will and in or by the Word or Spirit of the Almighty and therefore not of Necessity as Aristotle Galen and many other of the Ethnick Philosophers have averred to the derogation from God and blemishing of his Omnipotency But that there is an undoubted necessity in the Organicall causes and in the effects which issue from God's Acts in them it appeareth most evidently Wherefore the Prophet Baruch saith Deo obediunt per omnia Sol Luna Sydera Fulgur
My purpose therefore in this Meteorologicall relation is to direct you into the path of true wisdom for the better scanning and decyphring-out of so great a mystery as is the meteorologicall act of the Spirit of God and to lead you by that means out of the mire and puddle of Ethnick or pagan Philosophy in which we Christians even unto our immortall shame do stick fast and like brutish swine do willingly wallow The which that I may the better effect I will compare the absurdities of the false Peripateticall Philosophy with the infallible verity of the holy Text that thereby each Christian pondering in the ballance of justice the contradiction which shall be expressed between the one and the other may open his intellectual eyes and follow sincerely that which is good and forsake the bad betaking himself unto the truth and flying from that which is prestigious and false and may by that means at the last discern with open eyes that main difference which is between the wisdom and Philosophy of this world which in verity for the Spirit of God hath pronounced it so is meer foolishnesse and that of God which is the reall and essentiall truth Thus therefore you may discern and that in few words the manner or order of my method in this Book not determining with my self to be over-tedious unto you in it but to finish briefly that Meteorologicall wisdom which in regard of its own worth deserveth to be enrolled in the everlasting monument of a far greater volume and to be polished or burnished over with the lustre of a more elegant style and refined manner of speech CHAP. II. In this Chapter the true mystery of the Winds is discovered and set down according unto the intention of the divine Spirit 's testimony and withall the false and prestigious spirit of Aristotle and his Peripateticall adherents touching that subject is unmasked and made manifest THat I may the better expresse that difference which is between the false wisdom and philosophy of this world and that which because it is of God must be true indeed nay verity and truth it self my minde and purpose is in the first place to set down the opinion of the Peripateticall faction and then afterward to compare and examine it with the touchstone of the divine Word or Scripture thereby to make a tryall whether it be right and sound or not that is whether it will bear water or shrinck in the wetting Now because as I said the four cardinall and collaterall winds of the heavens with their angelicall Presidents are the actors in the transformation of the catholick Mercuriall element or Protean sublunary waters from one shape into another I think it most necessary to begin this my story or discourse with the profound mystery of the winds in generall forasmuch as they are noted to be the principles of all the other Meteors And first I will expresse what the pagan Peripateticks and their Christian followers have and do determine concerning them The Peripateticall Philosophers are of opinion that the wind is a hot and dry exhalation being difficultly enflamed which ariseth out of the earth and soareth up unto the middle region of the aire from whence it being forthwith repelled downwards by reason of the coldnesse of that region and again it re-indeavouring upwards doth partly in regard of its levity and partly by other ascending exhalations which it meeteth in his violent and coacted descent move laterally in the lower region of the aire the which aire it doth ventilate and agitate lest that for want of motion or stirring it should putrifie This is the sum of their opinion concerning the generation of the winds I will therefore insist upon this Peripateticall or Aristotelian definition or rather description of the winds First because that the spurious Christian Philosophers as if they were incited thereunto by a kind of unbridled madnesse do not stick to defend and by their best endeavours uphold this his opinion as well in their publick Schools and private negotiations or studies as by their writings and that with such an assured obstinacy as if it had been divinely published unto worldlings or uttered and pronounced by the sacred Oracle of truth it self Secondly because the place wherein this imaginary exhalation is said to be ingendered and from whence it is derived is by it esteemed to be the earth and the seat unto which it coveteth to ascend is according unto their doctrin the middle region of the aire into the which by reason of the cold temper thereof it is not permitted to enter or penetrate but the medium or mean forsooth in the which it moveth naturally upward and by compulsion or against nature downwards and lastly by justling or strugling together of other ascending exhalations and the forcible descending fumes laterally that is to say towards the right or left hand is the lower region of the aire Thirdly for that they seem to averr as it appeareth by this definition that the agent mover or efficient causer of this exhalation as well downwards as laterally is double or two-fold namely the cold of the middle region of the aire which forceth and presseth downward towards the earth that scarce imaginable fume and the other is the troop of other ascending exhalations or subtle smoaks which successivly do rise out of the earth which in their motion upwards meeting with that fume which is forced to descend do strive and as it were wrestle with it and consequently by that means do make a noise in the aire which is called the Wind. And this is the Peripateticall Philosopher's windy fiction which in the conclusion after a due examination will prove to be but a bubble or vain puff of wind that is to say meerly words without any substance Now the finall end or cause why their nature hath ordained these windy motions in the aire is as their definition doth testifie that by this manner of ventilation the aire may be preserved cleared and purged from all putrefaction and corrupt disposition But whosoever will give credit unto this Ethnick definition especially if he be a true lover of wisdom I counsell him first to examine every particular member of it and having made a diligent enquiry therein let him see and discern whether they agree with the lawes of true reason and wisdom In the first rank and order therefore let us mark or observe whether in the former member of his description there be any probability of verity to be found By it we are told and taught that the materiall substance of the winde is a hot and dry exhalation arising and surging out of the earth But by holy Scripture which all true Christians ought to credit before all things we are taught that the winde hath his originall or beginning from the Spirit or breath of IEHOVAH A flatu narium tuorum saith Moses coacervatae sunt aquae flavisti vento tuo operuit eos mare By the breath of thy
mover in the winds is the essentiall inspiration or breath proceeding immediatly from God Afflatu narium tuarum coacervatae sunt aquae flavisti vento tuo operuit eos mare The waters were gathered together in a heap by the breath of thy nostrils Thou didst blow with thy wind and the Sea did cover them And Job Flante Deo concrescit gelu When God bloweth from the North the yce is made Also that the winds are Divinely animated with a perfect life and intelligence it is made evident by the four Angels which are president over the four winds and that universall Spirit which was called from the four winds to breathe life into the dead carcasses of which we will speak forthwith And yet for all this the Ethnick Prince of our Philosophers will not blush forsooth to say that the winde is a some-thing meerly accidentall and that it hath his motion onely from externall principles and not from that centrall and internall agent which is the actor and operator of and in all things and consequently it could not blow or breathe where it listeth nor yet to hear the voice of the Lord when it was commanded to come from the four winds He according unto his fancy saith that this his figment is extracted out of the earth when Scriptures say that it is the most lively and agil creature of God which he bringeth out of the heavens that are his treasure-house for in this both the Prophets Jeremy and David do consent But in this member of his definition he concludeth that the laterall motion of the winde is caused through that resistance and impediment which is made by such exhalations as ascend O poor argument of so mighty a Philosopher as if such a ventall motion as that is from the north unto the south and so forth could be so certain and direct in his course being guided by so uncertain an agent as is an accidentall striving and contention made between ascending and descending fumes I beseech you tell me my quaint Peripateticks what manner of exhalation did rise out of the earth and shoulder or shove and resist one another in that emission of Spirit which happened when the Prophet said A quatuor ventis adveni Spiritus Come from the four winds O spirit me-thinks that I see the Christian pages or disciples of Aristotle to be clean mute and destitute of tongues to answer and if they should say that it was a miraculous winde and not a naturall I answer that I know no more efficient causes in nature or out of nature but onely one and therefore it is said in the production of Meteors namely in the common course of this world nature God bloweth from the north God produceth by his breath frost snow ice God thundereth from heaven God melteth the thick clouds into rain God sends lightning from his throne and coles of fire out of his mouth God maketh the dark clouds his hiding place God commeth from the south in thunder The voice of the Lord maketh the cedars of mount Libanus to stoop and the hinds to miscarry of their young ones God is a consuming fire Who can stand or resist the cold of God and so forth in many places more as well of the new as old Testament And to conclude that God operateth all in all and that he vivifieth all c. But our Peripateticall Philosophers come with their School-tricks and idle distinctions and say 'T is true indeed that he is causa efficiens principalls but there are many secondary and subalternate causes in nature which do act of themselves I say Plain dealing is a jewell and truth being one simple essence hateth double dealing let us imitate her in plainnesse and simplicity in understanding which we cannot attain unto unlesse we abstract our minds from the subtle multiplicity of worldly Philosophy and vain fallacy of which St. Paul biddeth us to beware for in multitude lurketh an infinity of errours but in unity consisteth that unique verity which is true wisdom Why then should we distract mens thoughts from the simple sense of Scripture by a multiplicity of distinctions which seem to wrest it like a nose of wax a hundred waies Scriptures say Of him by him and in him are all things The holy spirit of wisdom filleth the world The incorruptible Spirit is in all things Christ filleth every thing He vivifieth all things He operateth all in all He giveth life and inspiration and all things All things are from the Father by our Lord Jesus Christ. All things are in Christ and by Christ as well visible as invisible and he in all things He beareth and sustaineth all things by the word of his vertue God is the Father of all who is above all and in all And an infinite of other testimonies of Scriptures which confirm the divine essence to be all in all and to act all things universally without exception And yet our Peripateticks will perswade us that the creatures actions are divided from the act of God so that they do and can act of themselves through an active vertue given unto them by God but not now of God which assertion of theirs were it true indeed I will shew you how great an absurdity will follow namely that there must consequently be a division made in the divine essence which axiom true divinity will never admit for Athanasius his Creed doth teach us that it is sancta individua Trinitas the holy and undivided Trinity and therefore what act the creature hath received is not divided from the Giver neither is there any such need being the Giver of that formall vertue is by reason of that gift ever present and not divided from the gift and consequently acteth all in all and that immediately And for that cause it is rightly said by the divine Philosopher Hermes to be the center of all things whose circumference is every where so that it is in all but not as a part of any thing but as a composer of all parts and a container of them Wherefore let it suffice our Peripateticks that the creatures are onely organicall causes in which one onely catholick Spirit worketh and operateth according unto the variety of his property which is annexed unto his will and therefore he onely worketh in them and by them according unto his will and that immediately and absolutely and this is that which the Apostle intendeth when he saith Deus operatur omnia in omnibus God worketh all in all But to return unto my purpose How deaf and surd had this invocation of the wise Solomon been if the essence and life of the winds had been no other then that which is set forth by Aristotle Evigila saith he Aquilo veni Auster perflahortum meum Awake north-wind and come thou O south-wind and blow upon my garden To conclude if the winds had been procreated after Aristotle's invention or imagination whence cometh it that each winde is
endued with a various and divers condition or property insomuch as the one is hot and moist the other cold and dry the third hot and dry and the last cold and moist It were impossible that this difference and variety should happen if all winds were framed and fashioned onely after one fashion that is if they did move laterally by compulsion as Aristotle telleth the tale I come now unto the last clause or member of the Peripateticall definition which doth touch the finall end or reason of the production or creation of the winds His opinion is that his nature doth produce this manner of ventilation for the purging and purifying of the aire and for the preservation thereof But we are taught by experience that this is not true being that we with Galen and Hippocrates do discern that the southerly winds are contagious and pestiferous forasmuch as they render the aire thick and make it putrid and rotten by their malignant heat and lax humidity And this also we have confirmed by the sacred Text Ne timeto saith David à lue seu daemonio vast ante in meridie Fear not the pestilence oâ— corrupt daemon which commeth from the south And Habacuck Deo à meridio veniente praecessit vel ante-ivit eum pestis antrax ad pedes ipsius God comming from the south the pestilence went before him and at his feet went the boch or carbuncle Yea verily and all winds in a generality as also the other meteors of heaven are ordained by the Creator as well for a whip and scourge as to assist preserve and save the creature as by many places of Scripture we are certified and Job in expresse tearms hath taught us And therefore Aristotle hath erred in his judgment concerning the finall cause of the winds as well as in the rest We may justly hereupon conclude that this definition of our pagan Peripatetick whom we Christians do adore and follow with such devotion and reverence is altogether false and of no validity because the winds are creatures of a nature more essentially eminent and divine than either Aristotle or any of his factious sect did ever understand forasmuch as they are not things without internall lights and essences and do not consist onely of externall and adventitious motions that is to say are not made of fumes or exhalations arising by accident or chance out of the earth But as Zacharias doth teach us they are created and animated by an angelicall spirit and stand before the Lord of all the earth and are hid in the power or treasury of their Lord out of the which he calleth them at his pleasure to do and accomplish his will and pleasure upon the earth and upon the seas either ad vinâ—ictam seu punitionem to revenge and punish or else ad misericordiam benignitatem creaturis praebendam to shew unto the creatures his mercy and benignity CHAP. III. The true and essentiall definition of the wind is divers waies and that according unto the sense and assertion of the holy Scrâ—ptures expressed in this Chapter NOw me-thinks I hear some of the Peripateticall faction to murmur against me and reply If this definition of Aristotle be not good as by your proof it appeareth assigne us a better if you can Tell us therefore essentially what is the winde or how you define or describe it rightly by the warrant of holy Writ To this I answer that it may be effected many waies under one and the self-same essence And first of all we may describe it and that not impertinently after this manner The winde is an airy spirit of a mean consistence inspired and animated by the breath or inspiration of JEHOVA the which he draweth forth of his treasury to execute his will and pleasure either by the way of malediction and vengeance or of benediction and misericord Every particle of this definition is proved out of convenient places of holy Scriptures and first that his externall is aire of a mean consistence it is made manifest in that the words aire winde and spirit are expressed in many places of Scriptures by all one Hebrew word namely by Ruach Again that his internall or moving soul and centrall act is the divine Spirit or inspiration it is proved and confirmed by the places which are cited before A flatu narium tuarum saith Moses coacervatae sunt aquae flavisti vento tuo operuit eos mare By the breath of thy nostrills the waters were gathered in a heap thou didst blow with thy wind and the sea did cover them And again Glaciem Deus fortis edit flatu suo The mighty God bringeth forth ice with his breath c. as if they had said God inspired the aire with his Spirit So that there appeareth no difference between an angelicall creature and the aire so divinely inspired for the aire is said to be the externall or manifest of an Angell as well good as bad animated by God for the effecting of his will either to punish or to extend and shew forth his benigne mercy or clemency as his internall and occult portion is the immediate breath of God and therefore as I said before they are by St. Denis tearmed Algamatha that is to say clear mirrours or looking-glasses which receive the light of God Is it not in plain words expressed by David Quod angelos suos fecerit ventos that he made his angels winds where by his angels is meant the emissions from his throne and they being incorporated with the aire are tearmed angelicall natures Again JEHOVA said of the Angel that went before the Israelites to conduct them in the wildernesse Nolite exacerbare eum nam non feret defectiones vestras quoniam nomâ—n meum est in eo Do not anger him for he will not bear your errours because that my name is in him that is to say The bright impression of my word For the son of Syrach said that wisdom went before them in a pillar of cloud and was a light unto them in the night and a shadow or cloud in the day to keep them from the extream heat For this reason therefore the same Angell is called in many places of that book sometimes Jehovah in regard of his inward and increated essentiall act and sometimes Angelus in regard of his alterity or composition of two or as he was a creature and therefore as God is identity namely an absolute simple pure and increated essence so an Angell is by the wiser Rabbies tearmed Alteritas to wit as he is compacted of the uniform inspiration of God and the humid or aery nature of the world that is of a created spirit or a created aire which made the Psalmist say that which is above cited Qui facit angelos ventos ministros suos ignem urentem For in this saying he seemeth to include both the occult and manifest nature As concerning the next clause of this definition
which is that God doth draw or call his angelicall winds out of his treasury to effect his will we have it confirmed from the pens of the Prophets David and Jeremy Depromit say they ventos è the sauris suis. Lastly touching the use of the winds or the finall cause why they were created or sent forth Scriptures do largely inform us Ventus facit mandatum Dei saith Baruch The wind doth the commandement of God And the Psalmist Spiritus procellarum facit verbum ejus The spirit of the storms effect his word And again Angeli Dei valid ssimi robore efficientes verbum placitum suum The angels of the Lord which are strong in power do effect his word and will And again He maketh the angels lightnings or coruscations his ministers And Job saith Fulgura nunquid mittes ibunt revertentia tibi dicent Adsumus Wilt thou not send forth thy lightnings and they will go their waies and returning back again they will say We are here Where he meaneth of those Angels which reveal their occult beauty for in this regard God is also termed a consuming fire Moreover he affirmeth in another place that the wind the whirlwind the ice frost clouds and the lightnings are ready at his command whatsoever the will of the Creator is that they shall do they are prepared to perform either upon the superficies of the earth or for to punish and afflict the wicked or to shew mercy unto the righteous To conclude I have expressed in the precedent definition first what is the materiall cause of the winde namely an airy substance of a mean consistency Then I told you that the eternall form or essentiall act thereof was the bright aspiration or spiracle of the Almighty which did by his presence animate agitate and move the materiall aire Thirdly that the place wherein the winds are kept and reserved untill it pleaseth the Creator of them to employ and make use of them was the heavens or aire which is the cabinet of his treasures And lastly that the use and end of them was to accomplish the will of their Creator when he did command them and that either in their outward and airly estate without revealing their centrall and formall fire namely when the winds do blow but are invisible or else by emitting of their internall and essentiall light as when they appeare and move in the form of Lightnings or coruscations and this is proved evidently by the above-mentioned place of the royall David For these reasons therefore and upon these grounds we have framed out these Definitions of the wind which follow The Wind is an invisible aire or spirit which is vivified and animated by the divine Light which issueth from the face of JEHOVA as a breath out of his nostrills to perform and accomplish his will and pleasure as well in Heaven above as on the earth and waters beneath Or after this manner The Wind is a certain Angelicall Spirit or subtill aire which is inspired or animated by the fiery Spirit of JEHOVA appearing sometimes visibly in the form of Lightning and sometimes being invisible and occult as when it is onely heard and not seen and is ordained and sent forth by him from some corner of the earth to effect and accomplish his will either in his positive and benign property or privative and destructive disposition Or thus The Wind is an invisible or occult Spirit indued with a siery soul or form from above and inspired by God in an Angelicall manner the which is carried this way and that way according unto the pleasure of him which inspired it being moved or wafted on invisible wings and carrying sometime their Creator on their airy plumes to effect his will and pleasure For it is said IEHOVA ascendit super Cherubin volavit seu lapsus est super pennas venti God ascended upon the Cherubin and did flie or glide upon the wings of the wind Now the Cherubin is an airy Angell as the Seraphin is a fiery Spirit or Intelligence Or else in this form The Wind is a certain Angelicall creature being made and produced by JEHOVA of aire as being his matter agitated and Light being his internall and essentiall form the which being derived or extracted out of his heavenly Treasury is sent out this way or that way either to plague and punish or to solace and recreate the creature Or thus The Wind is an Angelicall Spirit cloathed with aire which moveth occultly and invisibly this way and that way according unto the secret will of him that created it whose voice although it be heard yet is the place from whence it came or the mark whither it tendeth unknown of mortall men Spiritus saith St. John ubi vult spirat vocemejus audit homo sed nescit unde veniat aut quo vadat The Spirit or wind bloweth where it will and man heareth the voice of it but knoweth not from whence it commeth or whither it will Again Scriptures do affirm elsewhere that the way of God and the place whither he intendeth is unknown unto mortall men Or after this manner more briefly and that according unto the mind of our Saviouâ— The Wind is a Spirit that bloweth where it will whose voice although it be heard yet is the mark at which it aimeth unknown and the place uncertain from whence it cometh Or thus according unto the words of David above mentioned the Angelicall winds as well apparent as occult are described after this manner The Winds are the Angels of the Lord strong in power which effect the Word of God and listen unto his voice and his flaming Ministers which accomplish his pleasure Angeli Dei validissimi robore saith David efficientes Verbum ejus ausculâ—antes vociejus efficientes placitum ejus The Angels of the Lord strong in power effecting his word listning unto his voice accomplishing of his pleasure And in the Psalm following Qui facis Angelos tuos ventos ministros tuos flammam urenâ—em Who dost make thy Angels winds and thy Ministers flaming fires By this therefore each wise man may observe how opposit the false Ethnick Philosophy and doctrine which is grounded upon the wisdome of this world is unto this true Philosophy or wisdome which is extracted out from the Fountain of Truth Hereupon therefore it may appeare unto wise men how impossible it is for a Christian Philosopher who doth firmly adhere unto Aristotle's documents to be radicaâ—ly conversant in the true Catholick Faith ye cannot saith our Saviviour faithfully serve two Masters And for this reason St. Paul as is shewed before doth admonish us to beware of Philosophy and vain Fallacie which is grounded upon the traditions of men and Elements of this world and not upon Christ in whom is all the plenitude of Divinity corporally who is the head of dominations and potestates and consequently the life and animator of all Angelicall Spirits
Wherefore we may conclude that this false Aristoteticall Philosophy is the chiefest organ of the Devill to distract worldly men from the true knowledg of God Forasmuch as partly by the sophisticated craft thereof and partly by other vain temptations he seeketh to withdraw the good intentions of Christian men from the true Symphony and Sympathy which ought to be between God and his creatures and to allure him unto his own false discordant and antipatheticall Harmony For it is proved that this Spurious and mundane Philosophy is opposit and contradictory in all things unto the true wisdome which descendeth from the Father of Light as St. James teacheth us and therfore it is terrene animall and diabolicall For which cause it should be eschewed rather of all wise Christians then any way followed and observed with such fervency and supeâ—stitious devotion Being it is the main cause that men even of this our Age howsoever partakers of the divine mentall beame being altogether forgetfull of his excellent and thrice noble beginning and divine race forasmuch as they are masked or guilded over with the prestigiously appearing light of privative ignorance become so rude and unskilfull not onely in the true Arts but also lame in the Rudiments of Theosophy insomuch that they neither understand God truly by and in his Works as he ought to be known nor yet can conceive rightly the mystery of his creatures whose Corner-stone is the brightnesse of the all-animating and informing Word But I will make use of my Experimentall instrument to prove a great deal of this which I have uttered by an ocular demonstration or eye-witness CHAP. IV. Here the Author doth ocularly demonstrate the reason of the Animall South wind 's beginning NOw because all this which is said may by some seeming Aristotelian Christians appear fabulous as either not believing or else imagining that things are not understood rightly which are spoken in Scriptures for some such there are and that learned appearing Christians of this Nation I thing it necessary to prove all this which is related unto you by an ocular demonstration produced from our Experimentall Instrument commonly termed the Weather or Calender-Glass Into the which practicall discourse before we enter I would wish each Reader to remember diligently what hath hitherto been said and to give an attentive eare unto this Preamble which I will set before it You ought seriously to remember and consider that the catholick informing Light by which the Spirit of the Lord that was carried upon the universall waters imparting unto them the Spirit of life did inform illuminate and animate the catholick matter of the world was by the consent of most of the antient Fathers in Theology said to be the fourth day contracted into the body of the Sun and for that reason it is said Gloriae Domini plenum est opus Solis omnia illustrantis The work of the Sun which inlightneth all things is full of the glory of the Lord. Hereupon also it may be understood quod Deus induitur lumine quasi vestimento God is cloathed with Light as with a vestiment And in another place the which interpretation we have maintained to be good in the precedent Book of this discourse Posuit Deus tabernaculum suum in sole He put his tabernacle in the sun Whereby it is evident that it was the pleasure of God the Creator of all things that this vessell should be rich and abundant in his Spirit that from it being placed in the center heart diapason or perfect point of the world it might by its vertuous harmony and life order and govern the animall course and temporall disposition of generable and corruptible things on the earth in the seas and catholick sublunary element namely the universall aire which as it is the vehicle of life in every sublunary thing so also it is necessary to consider that the aire is animated and inspired by it as the higher angelicall natures receive their light and being from the Creator before whose face they are alwaies present I do not say that the Sun giveth life but the increated vertue in the Sun which hath elected the palace of the Sun for his treasure-house or cabinet of his vertue And therefore it is said that Sol est gloriae Domini seu virtutis essentiae divinae plenus The sun is full of the glory and divine vertue of the Lord. And again it is tearmed Vas admirabile opus Exceâ—si An admirable vessell the work of the most High Now that this divine vertue in the Sun doth guide the aire and make it a generall angelicall spirit or winde that is an aire animated by divinity which is apt to move according to the motion of the mover we are taught by these words of Solomon Sol lustrans universa in ciâ—cuitu pergit Spiritus in circulos suâ—s revertitur The Sun illuminating all the world the spirit or aire wheeleth about with it and returneth his circuit Arguing thereby that the Sun by his presence doth animate make mobil and agil by subtiliation and quickening of spirits that aire which was quiet and still Now I would not that any man should mistake me and think that I mean that the whole Spirit of the Lord is included in the Sun for as I said Christ was by Scripture reported to be rich and full of the Spirit So God imparted unto the Sun abundance of his illuminating positive generative and vivifying vertue and yet neverthelesse he filleth all things but not after one manner neither in one and the same property or proportion for according unto that common course which he hath ordained for the disposition or ordering of the annuall or yearly temper where the Sun or his actuall tabernacle is more or lesse absent or far removed there is the potentia divina or the cold privative Spirit of God more or lesse in operation for there it acteth universally As for example When the Sun is absent and under the earth it causeth darknesse coldnesse dulnesse of aire and a grosse spissitude to be present As for example When the Sun is beyond the Aequinoctiall in moving toward the Tropick of Caprâ—corn cold frost snow ice short daies thick clowdy and rainy aire is present and southerly winds are most frequent for then the privative property of God hath dominion over the northern hemisphear whereupon the plants herbs and trees are naked and having their spirits and humours congealed appear as dead the earth forsaketh his viridity and like a steril and barren widow beginneth to mourn But as soon as the sunny Chariot with his Princely Lord doth approach unto our hemisphear and enter into this northern world by the fiery and iron or martiall gate of Aries which is in the Spring-time then these almost dead creatures being before as it were mortified by the cruell cold of northern privation begin to revive the nights grow short the cold diminisheth the congealed and fixâ—d spirits in the
his abode or entertainment being that the australl hemisphear is not sufficient to receive his dilated body For this reason it is forced to pass a-traverse the Aequinoctiall and to visit by a successive motion the northern hemisphear and at its entrance therein to make a windy noise by reason of the thickness and coldness of the aire which resisteth the hot vaporous and lately dissolved or rarified aire which is animated with the southern light from whence it receiveth his agility And this aire thus animated and forced by the divine act in the Sunny tabernacle to fly from the south unto the north is that which we call the southern winde which for this reason happeneth so frequently among us in the beginning of winter namely immediately after the Sun hath passed the Aequinoctiall that is to say through Libra into Scorpio This is the reason that the southern winds I say are so plentifull among us in October November and December and consequently that we are saluted with such southern showers by reason that the northern coldness doth condense the fugitive southern aire into clouds as shall be told you in the description of the clouds All this is demonstrated out of the Weather-glass for at the heat of onely a mans hand being placed on the head of the Weather-glass the included aire is rarified and so dilateth it self and flyeth to an opposite Pole namely unto the heat of the cold water the which it beareth down before it On the other side the northern winds and the ice and snow which are more frequent in winter are caused by that breath or spirit which is sent forth from God in his potentiall and privative nature the which he doth exercise or put in execution in this world when the treasure house of his actuall power is farthest and therefore he hath ordained the Magazin or store-house of his cold in the poles of the world being farthest off from the Aequinoctiall For this reason it is said in Scriptures that cold commeth from the north and that before the cola of God who can consist and that the breath of God maketh ice and frost And again Hast thou come into the treasure-house of the snowes or hast thou any knowledge in the treasury of the hail Neither is Gods actuall light severed or distinguished from him though he breathe at his pleasure from the north in his potentiall or privative property for darknesse unto him is as light And for this reason also when he is displeased he breatheth from the north as well in lightning and thunder as in snow and hail Whereupon Ezekiel said Behold a whirl-winde came out of the north and a great cloud involved with fire c. And yet both the cold snow hail and frost and the lightnings and melting heats proceed but from one and the same spirit though divers in properties which as I said was by the same Prophet called from the four winds that is to say one and the same word in essence but multi-form in property Of which the Psalmist God sending forth his word upon the earth by it he poureth down snow on the earth like wool and disperseth the frost like ashes who can resist against his cold So soon as he sendeth out his word it doth liquifie them so soon as he bloweth forth his winde the waters begin to flow and the snow frost and ice to melt Whereby it is evident that God is ever one in himselfe wheresoever he be namely be he in the north where he operateth privation or in the Sun in which he doth expresse his actuall glory Yet doth his Volunty as well as his Nolunty that is his positive property as well as his privative accompany the unity of his essence As for example His negative property in his positive was discerned when he made the Sun to stand still at Joshuah's prayer and to go backwards or become retrograde for the confirmation of Hezekia's belief And his absolute privative when at the death of our Saviour he contracted his manifested bright glory into the center So that the Sun became as black as pitch I conclude therfore that when this potentiall property of the Divine Spirit doth move or act in the aire the aire is sucked towards the pole or center and so is made Frost Snow c. In which space our experimentall Instrument sheweth a nature quiâ—e contrary from the precedent For after the imitation of the aire in the great world it is contracted and sucked up into the bolts-head as to the cold pole and this then demonstrateth that the catholick externall aire doth also work after the same fashion It appeareth therefore that the reason of this emitted Spirit is occult and not known unto any of us that are drowned in the abysse of Ignorance but onely is made known unto him who hath been so happy as to be instructed by the true Wisdome of God which Solomon confesseth to be the worker of all things and therefore the most faithfull Schoole-mistress to teach all mysteries But I will proceed further in the search and inquiry of this Ethnick Peripatetick man's skill in the Science and knowledg of Meteorology And first I will see what he can say touching the Generation of the clowds and the rain CHAP. V. How Aristotle's Doctrine touching the Generation of the Clowds and production of the Drops of Rain is found to be altogether contradictory unto the true Wisdome's Institutions WE will now come unto our inquiry and examination of Aristotle's skill in the watry Meteors and because that the causes of mists called Nebulae and thinner clowds termed Nubeculae are comprehended under the title of Nubes or Clowds I will onely insist upon the Mystery of the clowdy impression For I purpose not to make any great Volume of words to weary your eies with reading them over but onely to touch with brevity such kinds of principall Meteors as may in their generality include by their descriptions every speciality that may be comprehended under them I will therefore briefly begin with Aristotle's opinion and then compare it with the Testimony of holy Writ that thereby the essence of it may be examined with the fire of verity to see whether it will indure the Test or withstand the tryalls of Truth 's touch-stone or no. His opinion therefore with that of his Christian followers is that A clowd is produced of a vapour which is elevated from the earth and water into the middle region of the aire by the attractive power of the Sun or Starrs where it is contracted and as it were congealed into the consistence of a visible clowd by vertue of the extreame coldnesse of the place the which clowd is afterwards partly by the heat of the Sun and partly by the force of the winds carried or forced this way and that way through the middle region of the aire Lo this is the Substance of the Peripateticall definition of a clowd Now that we may
calore simul intra terram The holy Scriptures do not agree with the Naturalists concerning the Originall of Rivers and Fountains which Ecclesiastes 1. saith to flow by divers channels or passages out of the Sea and to flow again unto their Fountains saying All rivers enter into the Sea and the Sea is not the greater they return again unto the place from whence they came c. Whereby it is plain that he must accuse his Master of false doctrine or else he must condemn Solomon in his Judgment For if the one be contradictory unto the other it ought of all wise-men to be chased away or expelled from Christian mens remembrance Now it were a foolish thing for any religious person to say that the divinely-wise Solomon lied to save the reputation of the Ethnick of diabolically wise Aristotle But if they would yet will I teach them in the next Chapter by an evident ocular demonstration that Solomon's assertion is most true and that of Aristotle's most erroneous and fantasticall I conclude therefore that I gather out of the aforesaid places of the Bible that this following Definition doth best agree with the nature of a Fountain A Fountain is a continuated Flux of water issuing from the Sea as from his beginning and flowing into bowells of the earth and after that from the bowells of the earth as from the mean by which it passeth unto the upper or higher Superficies of it by vertue of the divine act in the mundan Spirit as well positive or dilative as privative and contractive for the benefit and sustenance both of man and beast In which definition plain water without any alteration of his shape is expressed for the materiall cause and is said to have its beginning from the Sea from whence it moveth unto the Mountain's tops The efficient cause of this work we find to be the act of the Divine Word in a double property as shall be more at large demonstrated in the next Chapter And hereupon Solomon said Sapientia erat apuâ— IEHOVAM in principio viae suae cuncta componens quaâ—do roborabat fontes abyssi ponebat mari statum Wisdome was with IEHOVAH in the beginning of his waies as a composer of all things when he did establish the Fountains of the abysse and set the Sea within his limits or bounds And lastly The finall cause is to give drink and food unto both man and beast as we may gather out of the forementioned Text of the royall Prophet We come now unto the demonstration CHAP. IX Wherein Solomon's assertion touching the Fountains and Rivers is maintained partly by an ocular demonstration and partly by true Philosophicall reasons which are founded thereon I Did advertise you Learned Reader in my precedent discourse that Gods Spirit doth operate annually in the common Element of the Sublunary world by a double vertue whereof the one is dilative which is effected in his positive and manifest property namely in his light active and warm disposition the principall Treasury and store-house whereof he hath made the Sun Forasmuch as his bright emanating Spirit of Wisdome did elect that pure vessell for his Tabernacle The other is contractive which is effected in his privative and secret condition namely in his dark fixing and cooling disposition whose principall treasury is about the poles Forasmuch as it being contrary in effect with the first is seated in the farthest quarters or points of the world from the Sun So that as the vivifying Spirit which is seated in the Sun doth by his presence operate onely by dilatation in the common sublunary Element in banishing of the Northern cold and undoing the actions thereof by the way of Rarefaction In like manner by the absence of the Sun the spirits of the Polar property doth take possession of that portion of the Element and undoeth by the way of congelation all the subtill actions of the Spirituall and active solar vertue As for example all that in the winter time among the nations of the Southern world that is to say beyond the line the Sun being then in the Northern Hemisphere causing by his vertuous Spirit our Summer season the Antartick pole's cold property doth effect namely in thickning the aire raising the Fountains or Springs and multiplying the waters producing the Snows Frost Ice and Hail mortifying the herbs fruits and plants and such like the Sun at his next visitation of those quarters which will be in our Northern winter by the vetue of that dilating and vivifying Spirit from the Fountain and Father of Light which aboundeth in it will undo converting the thick aire to thin striking down the Fountains more towards the bowels of the Earth which were raised in the winter dissolving the Snow Frost ice and hail and of fix and opake bodies making them movable and transparent waters reviving the spirit of the trees plants and herbs which were almost livelesse through congelation and renewing their mourning bodies with new green garments blossoms and flowers and lastly with wholsome fruit To conâ—lude there is nothing that the polar cold prevaileth over in the one hemisphear but the solar heat operateth contrarily by the same pâ—oportion in the oppoâ—ite region of the world for else the world must endure an augmentation or a diminution in its substance that is sometimes it would be bigger and sometimes lesser But as Sâ—lomon averred that the seas for all the comming in of rivers are never the greater so also though fountains rise in one part of the world and sinke in another and although also the aire by attenuation made by the active spirit of the Lord moveth from the warm or summer hemisphear unto the cold and winter hemisphear yet is the world no bigger or lesser in its existency for all that What therefore the winter properly doth operate in one hemisphear of the world the summer-hemisphear must needs act in the same proportion in the contrary for if beyond the Line are made great raines in their winter we must needs have great drought in the summer on this side the Line When it is hottest with us it will be coldest with them if it prove temperate with us it will be so with them as the Sun being in the Aequinoctiall maketh daies and nights equally long and the season temperate to both hemispheares These things therefore being considered maturely in the first place I proceed unto my practicall conclusion and my naturall observation thereupon is that the aire included in the Weather-glasse is made Hybernall or of the nature of winter by the dominion of cold for as soon as the head of it feeleth the externall cold the contained aire will immediately shrinck up and contract it self into a little space and consequently the aire is made more dense and thick and that this is so it appeareth by the mounting or attracting up of the water for there is such a naturall tye betwixt the one and the other that if the one contracteth it self in a
of unitie's Nolunty and sometimes affecting and imitating the action and property of light which floweth from the eternall and all-acting fountain of unity And this is the vertuous effect of the sacred Volunty For it seemed unto the Author that by reason that the whole world was composed of these two contrary properties namely of formall light and the humid dark matter it must needs follow that the catholick soul or generall vivifying spirit thereof and consequently every particular essence or formall existence which is derived from that catholick soul no otherwise than beams from the Sun must be obnoxious subject unto opposite passions and alterations From hence therefore springeth that originall love or hatred which is known to be between the good Angels and the evill Spirits from hence do issue all those assiduall mutations and alterations which happen in the aetheriall sublunary heavens namely by reason of the cross variety of the starry influence From hence proceed those oppositions and contrary effects which are expired or breathed forth from the winds From hence are derived the discord and concord of the Elements with the diversity of natures in the meteorologicall Impressions From hence do flow the multiplicity of affections the opposition of dispositions the passion of spirits and in a word the sympathy and antipathy which is observed to be between all creatures as well simple as compound be they animal vegetable or mineral The Author therefore concludeth upon these grounds that it is but just and reasonable to consent unto the opinions of the two notable and famous Philosophers Heraclitus and Empedocles touching this point whereof the first hath exposed it as an infallible Maxim Quod omnia fiant per litem amicitiam That all things are made and composed of strife and friendship that is to say Of hatred and love The last hath pronounced it for an oracle of truth Quod ex quatuor elementis ex amicitia lite composita sit anima That the soul is composed of four elements and of peace or concord and contention or discord signifying thereby that contrary disposition which is between the watry spirit and the bright mentall beam in regard of their originall For by litem or strife he argueth as well the spirituall contention as the corporall in respect of that contrary puissance and hability which is between the formall light and dark matter both in regard of the body in the act of corruption when the soul would part from it and in the antipatheticall or irascible passion in respect of the soul in which the spirit laboureth and suffereth unnaturally In these opinions of the fore-said Philosophers they seem not to vary from that of the son of Syrach speaking thus Gemina sunt omnia quorum alterum est contrarium alteri nec quicquam factum est quod mancum sit All things are of a double nature the one of them contrary to the other and yet there is nothing made which is defective CHAP. I. In this Chapter it is demonstrated that God is that pure and catholick Unity the which includeth and comprehendeth in it self all multiplicity AS there is no man be he never so highly exalted in the sphear of Mathematicall perfection or profoundly dived into the mysticall bowells of the abstrusest Arithmetick that can with the quick eye-sight of his ripest understanding observe or discry any thing either by order or antiquity to challenge justly unto its self a place or ranâ—k before Unity and for this reason the wisest Philosophers do ingenuously confesse that it is the onely principle or root of all number and multitude so also ought each person of judgment to acknowledge that this radicall Identity as it is considered in its pure and absolute nature and condition cannot be limited by any quantitative dimension nor yet included or comprehended by any member nor divided into distinct portions nor yet defined by any substantiall quiddity or entity And hereupon it hath been judiciously concluded by wise men that Unity is the most antique and radicall principle of all others forasmuch as it comprehendeth in it self all substances quantities and qualities no otherwise than the Geometricall prick or point being considered in its naked simplicity is observed to be indivisible and scarcely to be perceived yea verily and as it were nothing to be determined and yet nevertheless the prick or point is evidently known to be the infallible beginning not onely of every Geometricall line but also of all other continuated Mathematicall dimensions whatsoever seeing that it comprehendeth all magnitudes and is not comprehended of any These two principles of all dimensions whatsoever since that they in order rank and antiquity do precede and excell all others did the expert Mathematicians invent after the typicall imitation or image of the most internall centrall and abstruse point of Divinity or divinest and brightest Unity remaining in that very estate in which it stood before the creation of the world namely when it reserved it self within it self and remained occult and hidden from all potentiall creatures which it was pleased afterward by the revealing of it self or emission of its vivifying light to inact and make manifest for its abode in its simple and absolute nature of unity without having any respect or consideration to things which it would create So that in this manner of this Unitie's being and existence it could not be esteemed for God forasmuch as hitherto it had not produced any creature by the which it might be adored or acknowledged for God neither could it rightly be stiled or termed a Father For it did not appear to have thought on any Son or issue either Archetypicall and ideall or typicall and mundane neither could it be reputed for the Summum bonum or higheâ—t goodness being that the defoâ—med matter or dark Chaos or rather Hyle did not as yet taste of that his bright and all-inacting blessing which was concealed and hidden in its potentiall darkness and obscurity which was therefore void of all form neither could it be intitled fair forasmuch as it did not hitherto impart his beauty for the decoration or inacting of any creature noâ— could it rightly be said to be eternity being that in this manner of his occultation within its self it seemed unto humane capacity not to exist at all and consequently not to have any reference or commerce with either eternity or aeviality or temporality moreover it could not assume or challenge unto it self the name of principle because it had no relation as yet unto any thing that did spring or issue from any beginning To conclude the nature of this simple Monadicall existence was before all created so occult and obsâ—ure unto mortalls apprehension in its order and antiquity so unknown yea and so inscrutable and incomprehensible in its essence that it could not any way be conâ—luded to be either substance or quantity or quality but rather was conceived to be a certain transcendent entity or
flatly dissonant unto that of the antient Fathers and School men I will in few words express some of their minds touching this point St. Austin's opinion is Quod ideae sunt formae aeternae incommutabiâ—es in menâ—e divina That the idâ—a's of things are eternal formes and incommutable shapes in God And Sonus will have them to be Res ob octivae câ—gnitae ab intellectu divino Certain objects which are known unto the divine inâ—ellect But there is nothing in God but that which is God because the Godhead is one and the same Spirit Whereupon it followeth that the Idea's in God although they be many for man was made after one fashion and a horse after another c. yet all are one in God as St. Austin seemeth to prove and confirm else-where in these words Primus summus intellectus est ars quaedam omnipotentis atque sapientis Dei plena omnium rationum viventium incommutabilium omnes unum inea sicut ipsa unum de uno cum quo unum The supream and highest intellect is a certain act of the omnipotent and wise God full of all the unchangeabâ—e reasons of living things and all of them are one in it as it is one of one with whom is one And in another place he saith Tu es Deus meus Dominus omnium quae creasti apud te omnium stabilium sunt causae omnium mutabilium apud te immutabiles manent origines omnium rationabilium irrationabilium atque temporalium semper vivunt rationes Thou art my God and the Lord of all that thou hast created with thee all originalls remain immutable and the reasons or causes of all reasonable and unreasonable and temporall things do alwaies live And Boetius hath it thus Tu cuncta superno Ducis ab exemplo pulchrum pulcherrimus ipse Mundum merte gerens similique in imagine formas Thou framest all things after a high and super-celestiaâ—l example and being most beautifull bearing the fair world in thy minde dost fashion it according unto the like image To conclude Anselm doth learnedly expresse the manner and progression of every exemplary thing from the ideall fountain of all verity thus Forma rei saith he arteficis est archetypa veritas dum à potentia in actum ducitur motus est in maâ—eria vero jam producta est similitudo imago The form of a thing is the archetype and verify of the workman and whilst it is produced from puissance into act it is motion being specified in matter it is a similitude or image And for this reason Odo that learned Abbot averreth Quod numerus ternarius sit principale in animo conditoris exempâ—um condendorum That the teâ—nary number meaning the divine and formall kind of numeration is the principal image in the Creator's mind of such things as are created In the very self-same sense speaketh the divine Philosopher Heâ—mes in the place before mentioned saying Quod mâ—naâ— generat monadem in se â—psum reflexit ardorem That one begaâ— one and did reflect his beams into it self Whereby he argueth that unity in the framing of the Ideall or Archetypicall world did emit or send forth his word as an essence begot of it self and afterward did reflect that spirit of wisdom which issued from them both into it self For the son of Syrach saith Fons sapientiae verbum Dei in excelsis ingressus illius mandata aeterna The fountain of wisdom is the word of God most high and the everlasting commandements are the entrance unto her Thus therefore was the Archetypicall world framed in and of all one unity but in a three-fold or triple manner namely by the egression of one out of one and by the regression of that one unity so emitted by emanation into it self whereby the three divine properties in one infinite essence may easily be scanned We conclude therefore that according to this ideall Image in triplicity of variety this our world was afterwards fashioned and proportioned as a true type and example of the divine Pattern after the which it was drawn for out of unity in his abstruse existence namely as it was hid in the dark chaos or potentiall masse the bright flame of all formall beeing did shine forth and the spirit of wisdom proceeding from them both did conjoyne the formall emanation with the potentiall matter so that by the union of these two namely of the divine emanation of light and of the substantiall matter of darknesse which was water the heavens were made of old and the earth and consequently the whole world as it shall hereafter be evidently demonstrated in our Divine Philosophy and is well proved by the warrant of the Apostle Peter We may therefore boldly conclude that if the unities or members of the ideall world be all extracted out of one radicall unity as children out of one father and are included by the self-same unity which is inâ—â—niâ—e in it self it must then follow of necessity that the triple member of this created world must also be from and in that self-same unity being that the whole typicall world with his parts are shaped after the image or representation of the Archetype which is that eternall monady or unity in which are all things and therefore he is rightly termed of the Apostle to bâ— all and in all And again All things are created by him and in him and he is before all and alâ— consist in him And in another place Of him by him and in him are all things c. And hereupon it is rightly termed of the Philosopher Hermes The center of all things whose circumference is no where that is to say including all not being included by any And Rabbi Zâ—ar All things are one in respect of God but many in regard of us And Plato Not onely all things are in God but aâ—so all things that exist forasmuch as they are in God and do proceed from him they are bâ—t one Entity Moreover Hermes in his Smaragdine Table As all things were by the meâ—iatiâ—n of one so also are all things sprung from this one thing by adaptation And Proclus in his Theologicall Problems As all things are sprung from one onely in like manner do they hasten by a continuall course to return unto that unity with whom the greater the concord is by the which they meet together by so much the more thâ—y participate of him Again Plato All things part from the high God and do strive to return unto him again forasmuch as in hâ—m câ—nsisteth their small repose and the sustâ—nance of their existâ—nce For this cause therefore did the Philosopher Leucippus make this essentiall unity the summum bonum or the soveraigne good and felicâ—ty Thus therefore you see that the antique Philosophy doth not jar or dissent in this from the fore-said harmony of holy Writ There are some well seen in
granting or positive emanation and privative or negative condition which are as I have said both good in him who is nothing but pure goodnesse in his simple and absolute nature and therefore are one in him who is sincere unity in himself Whereupon the wise Philosopher not disagreeing in this from Scriptures saith Non est â—n monade divinâ nisi unum bonum ab ipso enim factore nihil malum nihilque turpe In the divine essence there is not any thing but unity and goodnesse for from the Creator there is neither evill nor filthinesse And for this cause when Job saw that God did strike him as it seemed to him without a cause forasmuch as he was a just man and as the Text saith according unto Gods heart he being egged forward notwithstanding all his pains with a pious zeal towards his Creator though he knew that his affliction proceeded from the hiding of his Maker's countenance from him did break forth into these terms Et tamen absit à Deo impietas ab Omnipotente iniquitas And yet for all that far be it from me that I should deem any impiety to be in God or that iniquity should proceed from the Almighty It is most apparent unto the sleightest Philosopher that God is conversant in the created nature as well about corruption and privation as generation and position and yet no good Christian can be ignorant but that either of these opposite properties so familiar in one sincere essence is absolutely good in that it is compleatly excellent in goodness in it self although nothing is more terrible fearfull abominable and wicked to the creature than is his own death and corruption If we Christians deny the property in the Ideal unity namely as well to deprive the creature of his life by withdrawing his act of life from it into it self we may justly imagine our selves to be inferiouâ— in judgment unto the Infidell Poets and Philosophers who do verifie this fore-mentioned axiom of the wise-man Bonum malum vita mors honestas paupertas à Deo sunt Good and eviâ—l life and death riches and poverty are all from God Whereby he intimateth that this one essentiall divinity operateth oppositely in the created world by a two-fold differing property Their Allegoricall story is this Proclus follâ—wing the antient Theology of Orpheus Ilesiode Euripides and Eschylus which personages have inveloped in their fabulous Counts or Stories such hidden secrets as they had learned of divine persons and such as were profoundly seen in the mysteries of God doth decipher the properties of the supream and archetypicall Son under the shadow of the visible and typicall Sun in this manner expressing thereby that one and the same eternall essence doth operate all in all as well privatiâ—ly as poâ—â—tivly These Poets tearm it by the name of Apollo in the day-time because they pretend that in his position and benigne nature which is manifested by the vivifying property of the Sun he composeth the creature of seven parts fo◠〈◊〉 â—he quaternary number the Pythagoreans did signifie matter which is â—â—amed of the Elements for it is the square oâ— 2 which is an unperfect number and therefore doth deâ—ipher matter and by the ternary which is the number of perfection they express the form of things so that these two numbers united do make up the septenary number whiâ—h doth inâ—lude the perfect complement of the creature Again they intitle it Dionysius in the night time namely in his dark and privative disposition saying that under this name he useth to tear and divide that creature into seven pieces which under the title of Apollo or in his positive property or solar and divine nature it had composed So that they seem to argue that the self-same unity in essence is the author as well of destruction and corruption as of the generation and vivification of the creature but they therefore tearm it according unto the variety of his property by a differing name no otherwise than the Cabalist calls it in his hidden and privative property Aleph tenebrosum or darâ— Aleph namely when he keepeth in his beams of life in himself or withdraweth his face from the creature and Aleph lucidum or light Aleph when he shineth forth unto it and extendeth his beams of life upon it By this therefore we Christian may see that the very Pagans did grant or acknowledge that which the Scriptures do testifie though it be by an allegoricall way concluding with them that it is onely in the power of one and the same radicall unity to save or destroy to give life or take it away to will or to nill and in conclusion to operate all and in all and that according unto its pleasure Thus have we confirmed that the two members of an opposite condition or disposition do spring out of one eternall root and that they operate in this world by clean contrary effects and consequently that since the mass of waters whereof as St Peter doth testifie the heavens and the earth were made of old did come out of the dark chaos and was as it were her second birth which the Poets feigne to be Pan or the universall nature it is easie to be considered by the wise Philosopher that this passive portion of the world is by a naturall instinct inclined to darkness and unto all the privative conditions thereof so that if it were not for the formall portion of the world which proceeded from that bright spirit of wisdom which Solomon calleth The vapour of the vertue of God and the sincere emanation of the brightnesse of the omnipotent and the splendour of the divine liâ—ht and the mirrour without all spot of his goodnesse that divided the waters into distinct orbes or sphears and gave a proportionall weight unto the aire and tyed or hanged up the waters in the thick clowds by measure and gave orders unto the rain and made a passage for the lightnings of the thunders if it were not I say for the act of this Spirit all things would be alike It is this Spirit that said Ab ore altissimi prodij retunditatem coelorum circumivi solus in profundo abâ—ssi ambulavi I came out from the mouth of IEHOVA and compassed about the heavens I walked in the profundity of the abysse c. It was the bright wisdom which IEHOVA did possesse in the beginning of his waies before his works before all time before the world was made when there was not any abysse before there was any fountain before the mountains were raised or the earth created When he made the heavens it was there when he did fortify the superiour waters it was there when the limits of the sea were framed lest the waters should passe their bounds When he gave the earth her foundation it was there with him as a helper to compose all things To conclude by it all was formally made and
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
mane tenebras diem in noctem mutavi vocavi aquas maris effudi eas super terrae faciem Coelos den que mediante Spiritu meo ornavit Deus converti coelum in gyro in locum suum uno die omniaque numero pondâ—re meâ—sura disposuit temperavit God by his wisdom giveth proportion of weight unto the aire hangeth the waters in measure He made the earth in his strength prepared the world in his wisdome and extended the heavens by his prudency He hanged the North upon emptinesse and inâ—nity and ballanced the earth upon nothing For she was present at the building of the heavenâ— and it was â—he that did compasse and fashion out all things When God did establish the foundations of the earth she was present and composed all things And in another plaâ—e this Spirit of wisdom saith I came out of the mouth of the most high being first-born or brought forth before any creature I was created in the beginning before all ages neither shall my beeing cease in the latter age of the world and I do administer before him in his holy habitation I caused a never failing light to rise in the heavens and I covered the earth after the manner of a mist. I dwelled in the highest places and my throne was in a câ—owdy pillar I alone did compasse round about the heavens and did penetrate into the profundâ—â— of the abysse and I walked in the waves of the seas and I stood upon every earth I made the North or pole-star and Orion and I turned the darknesse into day and the day unto night I called the waters of the seas and poured them out upon the face of the earth I turned the heavens about unto his place in one daies space To conclude God adorned the heavens by my spirit and did proportionate and temper all things in number weight and measure c. By which testimonyes it is most apparent that all changes alterations actions ornaments of beauty motions numbers weights measures and consequently all diversities that are made in the generall homogeniall mass of the waters are effected by this vivifying emanation of the benigne and bright spirit of the eternall Unity whose root is the Word for in verity according unto St. Paul it is onely this Spirit that doth operate all in all And therefore I must needs conclude with the kingly Prophet and say Opera Dei mirabilia ampla sunt quae omnia fecisti in sapientia The works of God are marvellous and ample which thou hast effected in thy wisdom And again Verbo Domini firmati sunt coeli Spiritu oris ejus omnis virtus eorum By the word of the Lord the heavens were fashioned and fastned and by the Spirit of his mouth each vertue thereof Which words do seem to infer not onely the materiall substance of the world which is intimated by that word Heavens but also the inacting form that is the vivifying beginning of all things which hath no beginning and this is signified by the Word and his off-spring the Spirit from the which the waters first received their beeing and then of these catholick waters were the heavens the earth and elements made in number weight and measure that is to say were effected by a subdivision through the spagerick act of the self-same word or spirit And therefore St. Peter hath it Coeli erunt priùs terra de aquis per aquas consistentes verbo Dei The heavens and the earth were of old of waters and by waters consisting by the word of God As who should say after the Spirit of the Lord had issued out of the dark abyss for it is said Verbum erat in principio The Word was in the beginning and had given act and form and consequently a name unto the waters for it was said that the Spirit of the Lord was carried upon the waters the same Spirit did operate to reveal explicitely and particularly that which the Chaos did at the first contain in it self complicitely and confusedly and that in a generality wherefore when it had revealed the universall matter of all things which was water it did by little and little anatomise it and open the secret closets thereof to shew forth and make manifest that which from all eternity lay hid in it and was without form or beeing and therefore esteemed rightly for Nothing And first the substance of the world was made of it in generall as it appeareth by this Text Manus omnipotentis mundunt ex informi materia effecit The hand of the Omnipotent did make the world of a matter without form or shape And as St. Jerom interpreteth it Ex materia invisa Of an unseen or invisible thing Then that watry and humid substance was divided into the heaven and earth in distinguishing the waters from the waters by the same Spirit which is the ministring hand of the Almighty for the Text hath it In habitatione sancta coram ipso ministravi I did administer before him in the holy habitacle And again Sapientia apud ipsum fuit cuncta componens Wisdom was she that composed all things with God And this was the second daies work Then the lower waters were divided into elements namely earth water aire c. and that was the third daies separation as Moses doth methodically demonstrate All which Hermes expresseth thus as is said before Ex luminis voce verbum factum prodit verum hoc naturae humidae astans eam fovebat Ex humidae autem naturae visceribus sincerus ac levis ignis protenus evolans alta petit aer quoque levis spiritûs parens in mediam regionem inter aquam ignem sortiebatur terra verò aqua sic invicem commixta jacebant ut terrae facies obruta nusquam pateret The word which was made did issue out of the Light 's voice and this Word being present and assistant unto the humid nature did foster and preserve it Then the light fire proceeding out of the bowells of the humid nature soared or mounted aloft The thin air aâ—sâ— which is the father of the spirit did elect the middle region which is between the fire and the water for his abode The earth and water did lie so intermingled together that the face of the earth was no where overflowed or drowned by the waters Whereby it is evidently proved that this thin spirituall water or humid nature in it self is no more than mans spirit without the vivifying act of life for as in the soul of every creature that liveth there are two things chiefly to be required namely an Agent and a Patient so where the one of these are wanting there can be no created soul for if that the world's life was onely the essentiall breath of God without the vehicle of the created humid spirit which is the matter of heaven then that life would be simple identity and of one and the same property
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
dat vitam inspirationem omnia God needing not the assistance of any giveth life and breath and all things unto every creature But each Philosopher cannot but acknowledg that Anima is nothing else but that which doth animate or vivifie a body or spirit why then should not the catholick divine Spirit which filleth all and operateth all and in all be tearmed the fountain of the worlds life by which it liveth moveth and hath its being and consequently the essentiall life and Centrall or mental soul of the world moving the created humid spirit thereof no otherwise then the spirit which God breathed into Adam did move and operate in and by the Organ of the created aire What shall the eternall and vivifying Spirit of Wisdome which is said to fill all and to be in every thing which hath the nature of the universall catholick and first created Angell For Ecclesiasticus hath it prior omnium creata est Sapientia Wisdom was created before all things shall it being that it is as it were the catholick soul of the world or life of all things forasmuch as it is the emanation of the brightnesse of the Omnipotent and the splendor of the eternall Light and the pure mirror of the Majesty of God and the Image of his goodnesse being one simple subtil permanent in it self and the most piercing or movable of all things All which are the properties assigned by St. Dionys unto an Angell and by the learned Fathers before mentioned unto a separated soul shall it I say be in all things and fill the heavenly spirit of each world I mean of the great world and the little one called Man and shall it not operate and act the vivifying and multiplying effect of his nature but be idle and vacant in the creature Did God send forth his operative Spirit to be still and not to act Yea verily the Father operates in it by his Voâ—unty and he effecteth the Volunty of his Father in the creatuâ—es spirit which it possesseth animateth and guideth which way it pleaseth And for this reason Judith saith Deo serviat omnis creatura quia dixisti facta sunt misisti spiritum tuum creatae sunt So that the great world may say and confesse as well as man that it was made after the Image of the Archetype or God and that in him it liveth moveth and existeth According to that of the Apostle unto man which is the little world Thus you see that the Cabalist's Mitatiron or Donum Dei whom they make the catholick intellectuall Agent is nothing else but that universall Spirit of Wisdome which God sent out from this Throne or as the Text hath it even out of his own mouth as the greatest gift and token of his benignity unto each world and the members thereof to reduce them from deformity and non-existence into act and formall being and to endue them with lively feature and to tender life and being unto them explicitly which before was but complicitly included and comprehended in the dark and gloomy shadow of death I mean out of the deformed Chaos into a beautifull shape out of deadly sleep and dark rest into a lively action and motion out of obscurity into Light And this therefore was tearmed rightly in the eies of wise men Mitattron or Donum Dei catholicum which reduceth the universall Nothing into an universall Something But that I may the better expresse unto you by a Philosophicall Demonstration the Angelicall nature of this supream intelligence called Mitattron and consequently of the soul of the world I would have you in the first place to know the true manner how the Philosophers do demonstrate the harmony of the world and his spirit The Platonick's Heptachord the which he did invent and adapt for the demonstrating of the soul of the world did consist of seven strings or proportions partly even and partly odd namely 1 2 3 4 8 9.27 The which proportions although Porphyrie and Proclus have drawn forth in one line nevertheless it appeareth unto me that Adrastus and Calcidius have more fitly expressed and adapted it unto the sides of a Pyramis or Triangle in this manner In the summity or top whereof namely where both lines meet in one point the figure of 1. is expressed with Unity because it participates both on the side with the materiall existence and on the other it hath a commerce with the formal emanation it is apparent that this point or Unity from whence both these different lines or streames do issue in the fountain as well of matter as form and therefore it is as well Synesius's as other Theosophers opinion not disagreeing in this point from Holy Scripture That Deus sit omne quod est quippe à quo per quem in quo sunt omnia Quod sit mas faemina vel ut Mercurius Trismegistus ait utriusquae sexûs faecundâ—ssimus quod sit potentia actus quod sit forma quod sit materia Imo vere nihil est quod ipse non existit God say they is every thing that existeth being that from him by him and in him are all things He is male and female as Synesius saith or as Mercurius Trismegistus will have it He is most abundant in each sex He is puissance and act and finally he is form and he is matter And verily they conclude that there is nothing which he is not All which seem not to differ from Holy Testimony which is that God is all and in all and above all and that in him are all things and in his Spirit and Word all things consist c. The six other figures which do correspond unto one another from the materiall side unto the formall namely the even numbers that regard directly the odd namely the materiall number 2. regards the formall 3 the 4. the 9 and the 8. the 27. do most lively expresse the generall kinds of all creatures with their harmony And in the first place it deciphereth the Symphoniacall Degrees of the Soul of the world as shall be told hereafter For first after the example of the Archetype from 1. issued 2. which is termed by the Pythagoreans the confusion of Unities and therfore it is the radicall or incipient imperfect number which is in respect of his confusedness and imperfection in the same relation unto Unity from whence it sprung as the bright eternall Unity is unto the dark Chaos which is rudis indi gestaque moles a rude or confused and indigested heap And it is rightly tearmed Imperfect because that the eternall emanation which is all perfection had not as yet made it perfect and for this reason also the watery matter that issued out of it is of it self imperfect no otherwise then the number of 2. is esteemed in regard of that of 3. because all perfection consisteth of 3. tearmes namely a beginning a middle and an end So that if you take one of the
Unities of 2. for the beginning and another for the middle then there wants an end If you put an Unity for the beginning and an other for the end then you have two extreams but no mean or middle and therefore it is this way also imperfect Or if you place one Unity for a mean and the other for an end here also you have imperfection because there wants a beginning In like manner if Unity had not emitted his actuall emanatiom as a bright Unity of life the 2. or deformed matter of the Chaos had stood in his duall confused or imperfect estate that is without the form or shape of any perfect thing I mean a plain Nihil or Aliquid in potentia non actu Something in puissance and not in act So that matter I say before it was informed by the Unity of Light which maketh the third Unity was Vacuum inane Vacuity and inanity because it wanted the presence of the informing Unity or actuall emanation to endue it with the title of goodnesse for after the bright emanation was made then vacuity was changed into plenitude puissance into act darkness into light and a deformed matter into well formed and vivified waters and in a word imperfection into perfection And thereupon it was said that God saw that it was good that is it was replenished with his virtuous Essence who was all good and onely goodnesse By this reason therefore namely by the addition of the formall Unity the manner of confusion and of imperfection which is the materiall duality that doth Symbolize with the Chaos which is the mother of matter perfection is brought into the world which by animating the purest and subtiler waters doth unite the mentall Light with the heavenly Spirit in an Angelicall essence which doth afterwards animate and inform all things And this formall Union is Symbolically expressed by the figure 3. which for this cause is termed the first number of perfection and the number of the Soul or the radicall number of form in the course of nature henceforth therefore it cometh that the Platonists and Pythagoreans do expresse matter which is imperfect in it self by eaven or imperfect numbers and according as in the Achetypicall world defigned by 1 2 3. in form of the sacred Trinity there appeareth to be three Ideall dimensions in one divine nature or eternall essence which present in their manner of progression a Root a Square and a Cube which import a supream soul a spirit and body of the world Ideally painted out in the Archetype and that these three seem to be raised out of one 1. or Unity for multiplying 1. by the root 1. doth produce 1. and its self which makes 2. or a simple Ideal square and multiplying it again by 1. there riseth but 2. and 1. which make 3. or a Cube which argueth the perfection of the Ideal world which was in God if we take the two radical compounded numbers for roots we shall produce after this pattern the created or exemplar world namely we shall find out three dimensions to wit longitude latitude and profundity of the matter by the inquiry or searching out of the Root Square and Cube of matter the root of matter therefore was 2. for though the supream unity had multiplied or dilated it self in 2. arguing its first-born issue yet because the holy Spirit of Illumination shined not forth all was dark quoad nos wherefore we must imagin that the multiplication of matter in the world is nothing but variety of penetration of formall light into the watery abysse or materiall multitude For the thicker matter is the nearer she appeareth unto her root 2. or the dark Chaos Again the thinner it is made by the opulency of the formall emanation's bright presence the nearer it appeareth unto the root of formall Unity This mystery I say being rightly understood all science even in the abstrusest Philosophy may easily be decyphered The root of matter therefore which is 2. imports the dark Chaos the root of form which is 3. imports that the root 2. or the dark waters is animated by the formall or bright emanation of Unity or 1. and so the first 2. was accomplished and the soul of the world created namely by the Angelicall emanation And thus was the Cabalists Mâ—tuâ—tron oâ— Anâ—ma mundi first produced which according unto their traditions is said to be the first creature that was created agreeing with that of Ecclesiasticus Prior omnium creata est Sap entia Dâ—us 〈…〉 Sancâ—o Wisdom was created before all things God created her in the Holy Spirit c. And in and by this Angelical creation all other Angels were also made and therefore it is said Christus est Imago Dei invisibilis Primogenitus emnis â—â—caâ—â—rae in quo edâ—ta sunt unâ—vâ— saâ— coelis in â—â—â—ra visibilia inviâ—â—bilia sive Thâ—â—ni sive Dominat ones sive Potestaâ—es omnia per ipsum in ipso â—mnia sunt ipse ante omnes omnia in ipso constant Christ is the Image of the invisible God being bâ—ough◠〈◊〉 before any creature in whom all things as well visible as invisible are maâ—e both in heaven and earth whether they be Thrones or Dominations or Potestats all are made by him and in him and he was before any thing and all consist in him Loe here is evidently described the true vivifying Spirit which not onely made all and is all that he made being that all are in him doing the will of his Father in all that he hath made whom the Hebrew Rabbies call Mitattroâ— or Donum Dei and the Prophet Magniconcilii Angelum the Angel of the great councell Et vocabitur nâ—mâ—n ejus saith the Prophet magni concilii Angeâ—us And his name shall be called The Angel of the great councel c. Thus by the multiplying of 3 in it self we have the created formall square which imports the nine Orders of the Angels which vary according to the multiplicity of properties by which the effluxion or emanation that is sent out from this infinite fountain of light doth operate diversly in the world according unto the will of the Father of lights which sent it forth And the formall square 9 being joyned with the materiall square 4 doth animate the heavens which by inspissation or multiplication are made corporall or cubicall so that all bodies are made of those thin substances by multiplying of each square in his root whereupon the cubicall form wil be 27 and that of matter 8 which argue every elementated or compound matter and as the more the matter is multiplied in it self the darker and thicker will it be so the more that light is multiplied in it the lighter thinner and more spirituall will the creature be Insomuch that the formall root and square and cube import the essence and souls of creatures as well super-celestiall as celestiall and elementall which are more or less dignified with form for
according unto these multiplications in form the more will the creatures be exalted in excellency You see now how far and by what proportions as well spirituall as materiall the Platonick harmony of the world extends it self and may observe that where this harmonious proportion between form and matter is not there must needs be as well spirituall as corporall dissention or discord and consequently antipathy We see also that the root of life is fixed in the angelicall composition which is of simple light pure spiritual matter so that the eternal sapience or essential soul is the act of the Angels the aevial angelicall spirit is the act or essential life of the starrs or heavenly influence and the starry influence is the soul and life of the winds the spirituall emanation from the winds do fourfoldly inform the catholick sublunary element or lower waters the element doth animate the meteorologicall impressions and of these are the compound creatures compacted which draw from the divine fountain of them all being one spirit in essence but multiform in regard of the variety of organs by which it worketh variously in the world So that it appeareth that God animated immediately the Emperiall heaven or the intellectuall spirit which is the seat of Angells and this we compare to the root the emperiall heaven animates the stars or aetheâ—iall region which we refer to the square and the starry heaven is as it were the male or multiplyer and vivifier of the elementary region and his creatures which we compare unto the cube Verily not onely the abstruse Cabalists but also the profoundest Philosophers have made an everlasting memory of this perfect and formall root or ternary number with his triple dimension I mean not that which is taken for a mercatory number or such an one as the vulgar Arithmeticians do use in their Algorism but as it is a spirituall and essentiall character of numeration proceeding from a certain circular revolution and square and cubick multiplication And therefore the Learned have founded on this subject their formall and mysticall Arithmetâ—ck and Geometry which are not exercised about common and vulgar subjects but wholly employed about the profound meditations of the true Cabâ—le naturall Magick and essentiall Alchimy which because the ignorant vulgar people do rashly condemn under those titles are otherwise tearmed by the mysticall with the name of the science Elementary Celestiall and Supermundane as well because it entreateth of separated Intelligences and substances as some do style them as also because it is the worthiest of all others to be understood as being conversant about the knowledge of the Creator for the greatest perfection in which man may most glory is to artain unto the true knowledge of God which also the Prophet doth testifie in these words Let not the wise glory in his wisdom noâ— the strong man in his strength nor the rich man in his riches but let him that will glory vaunt and glory in that he knoweth and understandeth me And verily these are the three mysticall sciences which are by wise men appropriated unto the knowledge of the three worlds I mean the Intelligible the Celestiall and Elementary represented according unto the Cabalists by these three Letters of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam Also the three parts of man termed the little world to wit the Intellect the Soul and Body which is subject to alteration and corruption as also the elementary part Upon this foundation also the Rabbi Zoar said That there are three things which correspond unto one another in this ternary dimension forasmuch as they are framed or formed after the pattern of the Archetype and radicall Idea namely the Tabernacle of God which Moses erected the Temple of Solomon and mans Body according unto the three manner of numbers which were applyed unto them namely the vocall or operative which is the extract of the measure unto the elementary world the formall which is extract from the vocall unto the celestiall and the rationall or divine which is extracted out of the formall unto the intellectuall I will make all this plain by the reall description of the Tabernacle This Tabernacle did symbolize with the three worlds in his parts for the former of them was uncovered and was exposed unto the winde rain hail snow and all other impressions which are ingendered in the sublunary world with perpetuall alterations and changes and unto this part the common sort of people as also the beasts in an assiduall vicissitude of life and death did resort by reason of the continuall sacrifices which were slain and offered in this place And therefore this region importing the cube of matter is rightly referred unto the elementary world which is composed of the grosser waters as of a substance fluid and unstable and for this reason it is properly called the world of darkness wherefore the Evangelist in one place styleth the devill the Prince of darknesse and in another place the Prince of this world This region also hath his relation unto the body of man The second part of the Tabernacle which was burnished over with gold and illuminated with a Candlestick of seven lights doth decypher out the starry heaven and his seven erratick lights of Planets and this heaven as it is in the middle betwixt two extreams namely between the bright fountain of the formall or emperiall heaven and the obscure and dark abysse of matter or elementary world so also it doth participate of the two extreams namely of water and fire And for this reason the heaven is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—â—amaiim of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esch fire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maym water in Greek Aether quasi igneus aer But the warry body or matter of it is therefore incorruptible because her appetite is so fulfilled by the affluence of the formall nectar from above that it desireth not any alteration and touching her activity and motion it hath it from that eternall emanation which is said by Solomon to be the most movabâ—e of all things and in verity it is the first catholick mover who is said to be the President of the primum mobile at whose act all the inferiour intelligences do move about their rouling and twinckling fires no otherwise than at the motion of a centrall wheel many externall wheels do move and have their life Thus we may see first why this region of the world is tearmed Heaven or sphear of equality namely by reason of his mixtion in equall proportions of form and matter also why it is called the sphear of the soul of the world by reason that it is composed of the pure spirit of the waters which is female and passive and the bright fire or act of eternity for the mentall divinity doth by and through this humid nature which is his vehicle act and shew forth his vivifying and emanating property in and by this spirituall organ and
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
them lines others sorts on which the virtue of things do depend They erre not much in this saying onely in appearing to divide the Godhead into diversities of gods but they seem to excuse themselves of that error in saying that all those gods had relation unto one Jupiter and so by that word relation they preserve the continuity and indivisibility in the Soul They agree therefore with Scriptures in that their meaning is that this divine essence is in all things For as Scriptures acknowledg that the catholick Spirit of Wisdome is one simple Spirit and yet it is tearmed by Solomon multiplex or manifold in respect of his multiplicity of action or property in creatures which it animateth for it is said to fill the universe And the incorruptible Spirit of God to be in all things and to give life and motion unto all forasmuch as it is omni re mobilior more movabâ—e and sprightfull then any thing and being but one thing it is able to do all things it being permanent in it felf and therefore doth animate all being that it is in all and every where For this reason also the Poets say Omnia Jovis plena that all are full of Jupiter That is to say the essentiall beams of this Eternall Jupiter or JEHOVA are in every particular place of the world making things to live and exist by a different property And for this reason they conclude that omnia diis plena as is said all things are full of gods I come unto the third The Platonists and all those Philosophers which partake with them differ in nothing from Orpheus Democritus and the rest saving that those call that the Soul of the world which the other tearm Jupiter and the Gods which possesse all things they nominate peculiar souls or mentall beames which depend and have a continuated relation unto the Anima mundi as the incorruptible Spirit of the Lord that filleth each particuler is not discontinued from that humid fountain which filleth the universe It is evident therefore by this which is already said that all the subsequent opinions of the Philosophers touching the Anima mundâ— may be fully confirmed and maintained by the self same reasons and therefore I will say no more touching this point at this instant I conclude therefore thus that seeing the Soul of the world hath for his internall act the bright emanation of the eternall Unity and the subtile catholick created Spirit for its humid Vehicle or materiall Organ which is its externall in which and by which it operareth in all and over all We must acknowledg that there is a kind of contrariety in the very catholick Soul for else would not action and passion be in the created Soul which is so called because it is made of alterity that is of two namely of a creared passive which is an off-spring of the dark Chaos and therefore apt to move unto darknesse by a naturall inclination and of an increated active which seeketh to Deify this Spirit if it do adhere or incline unto it and to exalt its light Hence cometh it that by reason of this Spirit 's divers inclination there are good or bad passions ingendred not onely in the heavens and earth of the great world and their creatures as well celestiall and elementary as animall vegetable and minerall but also in the little world which is man as shall be expressed in the first Chapter of the next Book But first I deem it most fit to open unto you the true mystery how the peculiar Soul of the little world and then how all other Souls as well animal vegetable and mineral do proceed and spring from and afterwards are preserved and multiplied by this catholick Soul of the world which is a doubt not fully decided by the best Philosophers even unto this very day And therefore ought this discourse of ours not to be slighted or lightly regarded even of the learnedest of this our Age. CHAP. V. How all particular Souls are said to spring forth or proceed and then afterwards to have their preservation and multiplication from this generall Anima mundi or Soul of the world and first to begin with that of the moâ—â— noble which is of the little world or Man HErmes called also for another reason Mercurius Trismegistus said rightly that the world was made after the similitude or Type of God and therefore as the one is tearmed Archetypus so also the other is said to be Typus For this reason therefore in another place he saith Scio mundum à Deo atque in Deo hominem vero a mundo in mundo consistere principium autem comprehensioque omnium Deus I know saith he that the world is from God and in God and that man is of the world and in the world But God is the beginning and the comprehension of all things And again he speaketh thus else where in a generality Deus est Cosmi Pater cosmus vero eorum quae in Cosmo cosmus quidem Dei filius jure Cosmus appellatus est quia omnia veritate generationis exornat necnon indesinenti vitae operatione perpetua necessitatis celeritate elementorum commistione ordine genitorum Cosmus quaecunque ab ipsa origine suscepit à Deo perpetuò servat God is the Father of the world the world is the father of them that are in the world and the world is the off-spring of God and it is rightly called Cosmus because it adorneth with verity every kind of generation and also with a never ceasing operation of life and a perpetuall celerity of necessity in the commixtion of the Elements which by order are brought forth c. In all this he varieth not from Scriptures For that in the beginning God is said to have made the world of a matter without a form and to have adorned his humid nature or the heavens with his vivifying Spirit which filleth and operateth all in all as I have told you before and that from the breath of the self-same Spirit of life all the creatures of the world are animated and from the substantiall Elements in the world they receive their matter So that as God by the pouring forth of his bright vivifying and all-acting Spirit did make the humid and passive nature of the world to operate and that so animated Spirit which is mixed secundum totum in qualibet ejus parte in all and every part with his increated Animatour is rightly called the Soul of all the Universe So we ought to make no question at all but that every particular Soul in this vaulted machin of the world doth depend and is procreated preserved and multiplied from that catholick Soul because it is an axiom infallible among Philosophers that the whole doth comprehend each part and again each particular hath his existence and being from the whole But the world's catholick materiall Spirit is inacted and preserved by the catholick Eternall Spirit
sent out from the Fountain of life to inact and vivify all things Which increated Spirit of life is indivisible in essence and therefore as it doth actually from his immense fountain of life send down or breathe forth the influences of life after the manner of an infinity of beams from one Sun unto an infinite sort of creatures to inform them and make them live So are those beams of life thus sent out no less continuated and indivisible from that fountain or spiritual and indivisible Son of life then the visible beams can be divided from the visible Sun Neither was it sufficient for Adam to have indued a Microcosmicall body namely a masse of earth for his materiall had not this exalted formall essence sent by God into the world as not divided from divinity added a lively force and activity by breathing his Spirit of life into him And therefore Hermes spake not amiss when he said that the world was the Image of God and man the image of the world being that as God created and vivifyed the watery Spirit of the world by adding unto it his creating Spirit of life so that Spirit of life which is all one in essence with the Father being sent into the world and filling the Spirit of the world doth vivify multiply and preserve not onely man but also every other animal vegetable and minerall that is in the world This being therefore in the first place to be considered I proceed thus The variety of the Species upon the earth did radically proceed from the very act of creation when the word Fiat was spoken and immediatly the will of the speaker was accomplished by his Son which by the way of emanation was sent into the world to do the will of his Father And there are some that will not shrink to say that all the Species or kinds of creatures were expressed in and by the 22. Hebrew letters not those externall ones which are vulgarly painted out with Ink or Art which are but shadows but the fiery formall and bright spirituall letters which were ingraven on the face or superficies of the dark hyles by the fiery word of the eternall Speaker in the beginning and therefore they are tearmed originally Elementa quasi Hylementa or Elements as engraven in the forehead of the dark abysse or Hyle and by reason of the essence of that divine Word which received the mystery of the Typicall creation and did trace it out after the Archetypicall patern and delineated it in characters of formall fire the language which was framed out of it was called Lingua Sancta a language I say much spoken of by the learned Rabbies of our age but little known or understood by them and yet of an infinite importance for the true enucleation as well of sacred Mysteries as of all true Cabalisticall abstrusities But to proceed According to the tenor of the divine Word and his formall characters the effects whereof passed unalterable into the world each species or kind was framed and again every individuall of each kind was made divers and distinct from others as well in shape and proportion as condition and and property Now as I said that this Spirit of the Lord did effect the will of his Father in creating every thing thus differently being in it self but one and the same essence So also did it and doth still continue and keep every one of these Species or kinds by multiplication or generation in their successive estates and preserveth every individuall during the time of his being as well by an elementary as aethereall kind of nutriment which according to his spirituality doth descend as it were from heaven to nourish the spirits of each individuall according unto his kind For you must understand that as the catholick soul of the world is generall unto all So is the aire made the chest or closet of his golden treasury or spiritual food which while it swimmeth occultly like a golden vapour showred down from heaven in the aire filling and replenishing all So whilst it is yet in the open aire it is as apt to sustain and multiply the life of a serpent a sheep a fish or a foul an oake a herb or such like as of a man For so soon as the magnetick power or virtue of the creature which causeth every minute a refection from this heavanly Nectar hath drawn in a portion of this catholick Spirit or nature it leaveth his catholick or generall nature and worketh specifically that is to say according unto the individuall nature of that kind which receiveth it that is to say it converteth it self being in a dog into his nature in a whale into his nature in a man into his in an oake or myrtill into his in wheat into the proper nature of wheat and so in all other kinds and consequently it is the cause that every creatures spirit is nourished and sustained it it self For this was the Creator's Ordinance that by what spirit the creature was first created in his kind by the same it should be maintained preserved and multiplied Hence it was that the Philosopher breaketh forth into this speech Est in aere occulius vitae cibus The hidden aliment of life is in the aire Whereby he means that quint essentiall food which we receive from the generall Spirit of life in the world which by the appointment of God hangeth ready and in every part of the aire to strive for the spirituall food of life unto every elementary creature the main virtue whereof consisteth in the eternall vivifying Word and Spirit of all things and therefore the Text saith Deus dat vitam inspirationem omnia God giveth life and inspiration and all things And again Visitatio tua conservat spiritum meum Thy visitation doth preserve my spirit Vita adest benevolentiâ IEHOVAE Life is present by the benevolence of IEHOVA Vitae fons penes Deum est The fountain of life is with God Vitae prolongatio benignitas ejus The prolonging of life is the benignity of God Quem visitavit Deus salute sua fruetur bono Whom God doth visit with his salutiserous nature he shall be partaker of goodnesse Deo dante creaturis colligunt aperiente manum suam saâ—iantur bono abscondente faciem suam conturbantur recipiente spiritum corrum exspirant emittente spiritum suum recreantur God giving unto the creatures food they receive it when he openeth his hand they are filled with all goodnesse If he hide away his face or abstain from giving them their daily spirituall bread they are troubled and wiâ—l be sick if he take away from them their spirit they exspire and die but if he send forth again his Spirit they are recreated and refreshed again We are taught also by Christ in our Pater-noster to pray for our daily bread and it is called there Panem super-substantialem the super-substantiall bread as Jerom interpreteth it And our Saviour meaning of
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
omnium As thou knowest not which is the way that the spirit moveth and how the bones are shaped and made in the mothers womb so art thou ignorant in the works of the Lord who hath made and framed all things c. Whereby it is manifest that the Spirit of God operateth in the sperm as wel before the emission of the seed into the womb as afterwards This also is plainly expressed by these words of Job Nonne sicut lac fudisti me tanquam caseum coagulasti me cuâ—e carne induâ—sti me ossibus nervis compegisti me cum vita benignitatem exercuâ—stiergame at visitatio tua praeservavit spiritum meum at ista recondisti in animo tuo Novi haec apud te esse Didst thou not poure me out like milk and didst thou not curdle me like a cheese Thou didst indue me with skin and flesh and compacted or joyned me together with bones and sinews Thou didst exercise thy benignity towards me in giving me life and thy visitation hath preserved my spirit And yet hast thou kept this secret in thy heart I know well that this is so with thee In all which this difficult point appeareth to be fully deciphered and opened as well touching the act of generation as in regard of the foresaid mystery in the preservation and continuation of the life of the Infant as well in his mothers womb as after the birth thereof For in this member Sicut lac fudisti me he seemeth to argue that the spermatick masse was well disposed and composed by the spirit of life of the which a man was afterward explicitely delineated and framed Then goeth he forwards to the second degree in generation Tanquam caseum coagulastime by which it appeareth that the divine Spirit did thicken the seed into a more solid substance like cheese according unto that other saying of Job Memento quaeso quod sicut argillam fecisti me c. Remember that thou maiest me as clay c. Then he proceedeth thus Cute carne induisti me ossibusque nervis compegisti me c. And now in this degree he commeth after the coagulation of the spermatick masse unto the complement of the particular human parts or members of the which the externall man is made in the womb as the spirituall image of the son was in the arteriall seed of the father before it was cast into the womb By all which it appeareth that the divine Spirit did operate all this outward man in his own person and then to the vivification of that externall man so shaped out of the elementary seed he proceedeth thus Cum vita benignitatem exercuisti erga me shewing by this that the corporall work being effected and made fit to lodge so noble and emperial a guest as is the divine mentall beam namely of the builder of it riding in a mundane vehicle the lordly guest doth immediately possesse it and make it live and move and feel according unto that of the Apostle In him we live move and have our beeing To conclude after that Adam was by God shaped out of a lump of earth he breathed into it the spiracle of life and that masse was made a living creature agreeing with the forementioned place of Job saying The Spirit of the Lord made me and the breath of the Almighty did vivifie me that is the Spirit of God made both the externall and internall Neither was that spiracle of life destitute of understanding that is to say without the reall beam of eternity for it is said else-where In homine est spiritus sed in spiratio Omnipotentis facit eum intelligere In man is a spirit but it is the inspiration of the Almighty which maketh him to understand And for this reason also is man-rightly said in Scripture to be framed after the image of God Was not the excellent artifice of this eternal Spirit wel expressed by Ezekiel after it came from the four winds and breathed upon the slain Eccâ— saith the Lord unto the dead bones ego intromittam in vos spiritum ut vivatis dabo super vos nervos succrescere faciam supra vos carnes extendam in vos cutem dabo vobis spiritum vivetis Et dixit propheta ex manâ—aâ—o Dei A quatuor ventis veni spiritus insuffla super interfectos istos ut reviviscant ingressus est in eos spiritus revixerunt Behold I will put into you a spirit and you shall live and I will put on you sinewes and I will make slesh to grow on you and I will cover and extend on you a skin and I will give you a spirit and you shall live And the prophet said according as God commanded him Come O spirit from the four winds and breath upon these slain persons that they may live again And the spirit entred into them and hey lived again c. By the which file of speech we may gather first That it was the divine vertue which fashioned out the externall man before it had a living spirit and then afterward that the spirit of life was breathed into the externall man from the catholick spirit of life in the great world for he said Come O spirit from the four winds And again that the world hath a catholick spirit by which it liveth for the four winds had their breath and life from this one spirit by the which the universall sublunary element seemeth to live and is changed from one complexion unto another and doth most lively operate diversity of effects in the compound creatures of this lower region of the world for experience doth teach us that the common aire is of an earthly nature when the North winds bloweth and of a cholerick when the East wind hath dominion c. Now touching the manner of the shaping out of the specifick individuall it may be demanded why this catholick vivifying spirit of the world being but one doth bring forth every fruit or birth according unto his kinde and not all one I told you before that each specifick creature was radically created in his kinde distinct and different from one another according to the will of the Creator and was by the same spirit maintained and multiplyed evermore reserving the shape of the species or kinds which was allotted him in his creation and it should seem that God appointed as it were a certain secret mold to fashion out the potentiall creature before it came to act And for the better understanding hereof we must know that there are four spermatick preparing vessells namely two and two on a side whereof the one is a venall vessell and it issueth out of the vena cava and from hence commeth the bodily sperm made of the refined subject of the four elements of the body and is therefore the principle or root of the Infants externall or body and it is visible and is called Sperma And the other is an
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
excellently-bright throne of Eternity All this in effect we may collect from the Fathers of the Church for St. Dionys. saith That an Angell is the image of God and the shining forth of his hidden light a mirrour pure and most bright without spot without wemm and withâ—ut defiling And for this cause he calleth the Angels Algamatha that is mâ—st clear Mirrâ—rs receâ—ving the light of God arguing theâ—eby that they are the images of the catholick Emanation from whence they spring For Scriptures say that the Spirit of wisdom is the brighâ—nesse of the eternall light a glasse or mâ—rroâ— of the maâ—esty of God wâ—thout â—pot and the image of his Goodnesse And Bartholâ—mâ—w saith That an Angell taketh his hidden light from God by influence and sendeth it forth unto those Angells whiâ—h are of a lower order or condition And Austin and Damascens say that Angeâ—ls are intellectuall lights receiving their light from the first light Again Baâ—tholâ—mâ—w saith that they are called Gold by reason of the beams which they send forth Also they are called Fiery Rivers by reason of the bright influences which they receive and send forth to those of a lower region Also St. Dennis saith that the higher Ordeâ—s receive most plentiously the light of God which afterward they impart by influence unto such Spirits as are lower And this Law is observed in the Oâ—der of Angels namely that some be the first and some the second and some the last For this cause therefore the SERAPHINS are Angels so called because they are said to burn and be set on fire by reason of their immediate presence befâ—re the face of God But letting all these testimonies passe we are instructed by many places of Scripture that Angels are bright â—â—ning lights that they are above in the third heaven attending on the Throne that there are seven which are Presidents in heaven as there are seven Candlesticks which import the seven Planets and that there is one great Angeâ— that is head or master over them all which held the seven stars in his hand And that there are four Angels which have dominion over the four winds who have power to hurt the earth and the seas And that they are commanded and over-ruled by one great Angel who beareth the soveraâ—gn seal of preservation And that there is a Prince of daâ—knesse who is that great opposite spirit which hath dominion in the aire And that there are as well deadly as hurtfull Principalities Potestates and Governours in this world which are adverse unto Gods creatures as good Angels or Angels of light which are friends unto them To conclude the multiplicable fruit or seeds we compare unto the stars of heaven and the leaves unto the creatures below which have their natures and mutations from those internall or spirituall organicall agents So that we may see that Eternity giveth life unto eviality and eviality unto tempâ—rality And as we see that in the eternall world the First Person addeth a beeing unto the Second and the Third proceedeth from them both so the aeviall or Emperiall Angells poure down the influences of life into the Olympicall or heavenly ones and the Olympicall or starry spirits do send them down on the Elementary In the same manner the Emperiall Spirits are the soul or life unto the Starry or Aetheriall heaven which animateth by his influences the Elementary and the earth is animated by them all Thus therefore we see that God operateth by his divine organs variously all in all which being well understood in the first place we may boldly conclude that also all the peculiar angelicall lights do proceed from one and the self-same catholick Emanation aâ—d consequently we find that the diversity and opposition of their natures proceed from the multiplicity of properties which is in that generall emanation proceeding from the throne oâ— God or Unity before all beginnings And this is the reason that this eternall creating Spirit of wisdom is tearmed by Solomon Unicus multâ—plex One and manifold One I say in regard of his essence and manifold in regard of the multiplicity of its properties by which it worketh variously and sometimes by opposition in the world But all this is excellently expressed by the learned Cabalisticall Rabbies in the description of their Numericall or Sephiroticall Tree You must therefore understand that as the mysticall Theologians did observe but ten speciall names or attributes which were ascribed unto God in the Hebrew Bible a proprietate so they did perceive that each of these did import a diverse operation to be effected so that the Hebrewes did call upon this or that Name of God mentioned in the holy Text according unto the nature of the severall necessity they had of Gods assistance And though they collected by the word of God that as the Divinity or Godhead is but one internall immutable essence and therefore hath but one onely essentiall title to be expressed by namely Tetragrammaton or Jehova which is his unseparable name forasmuch as it is appropriated unto him onely for it includeth as Rabbi Moses the Aegyptian hath it and argueth by a pure signification the substance of the Creator without any respect or participation that it hath unto the creature yet neverthelesse they found that the other names ascribed unto him in Scripture do note or signify God as he participateth with his creatures or as he hath relation unto things that are created and consequently are known by the effect of his works As touching his essentiall name it was had amongst the Hebrewes or Jewes in that high esteem and reverence that it was never uttered but in the Sanctuary and that by such Priests as were consecrated and made holy onely unto the Lord and then it was pronounced in that Benediction which the High Priest uttered in the day of fasting For this reason that name was had in that honourable regard that it was never rashly spoken or uttered because as the said Rabbi Moses saith denotat Deum esse fuisse super omnem essentiam quatenus antequam ullares esset existeret Iâ— importeth that God is and was above any essence forasmuch as he did exist before that any thing was existent in the world And this was that pretious Name of God which Moses was so desirous of him to hear and know when he received from him this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est nomen meum in aeternum IEHOVA is my everlasting name Which name is so pure and simple that it cannot be articulated or compounded or truly expressed by mans voice As for the other denominations appropriated unto God they do not expresse him according unto his Essence but onely in respect of his works as is said namely as he appeareth all in all and existeth in all things We must understand therefore for our better instruction that seeing the Divine Nature is and operateth in all created things as also without them for he is the
of the Israelites through the Desart Ne exacerbes eum quia non feret defectionem vestram quoniam nomen meum est in eo Do not displease him for he will not endure your defections or errours for my name is in him Whereby it is evident that this princely Angell which is taken for this Emanation from Jah elsewhere hath a double property but his greatest inclination is to preserve the creature which it made The third cognomination is Elohim and the bright port through which the reflecting beames of his property do stream forth is called in Hebrew Binah in Latine Prudentia in English Prudency And this name Elohim according to the Cabalisticall interpretation doth signifie fear and terror because they have observed that by this property or attribute of God there happeneth unto each world punishments and stratagems for under this denomination JEHOVA doth exercise his power as well for the sudden alteration of the world as unto the punishment of the wicked And therefore the Spirits which do receive this divine influence are called Been Elohim the sons of Elohim which are his instruments in the Elementary world for the effecting of his will in this property By virtue whereof also the commotions of the waters were made in the first creation and the production of them out of the dark Chaos which was not effected but by the extream contradiction and oppugnancy which happened between the fire and the water and consequently not without the dreadfull dissention and warre of the Elements causing terror and many thundering commotions in the dark abysse or deformed waters when each word Fiat was divinely uttered For it was by the Spagericall or high Chymicall virtue of the word and working of the Spirit that the separation of one region from another and of the distinction of one formal virtue from another was effected or made of the which business the Psalmist meaneth where he saith By the Word of the Lord the heavens were made and by the Spirit from his mouth each virtue thereof Ye may therefore perceive that the whole power of the Cabalisticall Tree is comprehended in these three first branches no otherwise then the typicall world is comprehended in the Archetype which consisteth in a triple property most aptly referred unto the Trinity of Persons For therein the intelligible world doth import that which seaven doth in this materiall and watery world For 2 is the root of Matter as 3 is the root of Form As therefore 1 is the formall root unto three and the materiall root unto 2 So verily is 2 the materiall root unto 4 and therefore 4 which is the Symbole or character of matter and 3 the figure of form being added together produce the universall substance of the world consisting of form and matter we must therefore with diligence observe that those three first denominations do belong unto these properties whereby JEHOVA did create the three first daies work wherein the whole world with his heavens and elements were crâ—â—â—ed and received their due positions The seaven following branches of the Sephiroticall Tree do appertain unto those various alterations or mutations as well propitious as unfortunate unto the creatures which do befall them in this world being thus compleated and finished by the virtuous properties of the three precedent emanations or streamings forth of the divine beames Wherefore the fourth branch of this Tree hath for his President the gentle and mercifull attribute of God or JEHOVA called EL whose bright port numeration or channell by which it poureth forth its beames into the world is for that cause styled Chesed in Hebrew which in Latine is Clementia in English Clemency because the divine influence which shineth out of it is full of grace benignity life and goodness as by the consequence it shall appear For it is the fountain from the which the good and fortunate Planet Jupiter receiveth his benevolent Emanantion or beams of life this name therefore Moses used for the healing of Miriam when she was made leprous for her disobedience saying El na rapha na la Deus gratiae quaeso sana illam The fifth name which is assigned unto the first branch of the Cabalisticall Tree is called Elohim Gibbor and it is an attribute which sendeth malevolent and unwholsome influence down unto the creatures making disturbances and troubles in the world by Thunders Lightnings Comets Warrs Contentions Anger Pestilence and hot diseases c. And the celestiall magazine of this influence is the Planet Mars for this reason therfore the port or channell through which this fiery influx doth immediatly stream forth is called in Hebrew Gehurah which importeth power force violence The next branch or numeration being the sixth hath for its Lord the name Eloach whose influxion or emanations are full of life and golden beauty and therefore the trunck or port by which it passeth is tearmed Tiphereth in Hebrew which noteth Grace ornament beauty and delight By the golden emanation which floweth from this channell the visible Sun of this world receiveth his bright beauty and is adorned with that admirable vivifying virtue which by effect doth manifest and testifie it self unto the whole world And this is that Grace and ornament of which Job meaneth when he saith Spiritu suo ornavit coelos He adorneth the heavens with the beauty of his Spirit The seventh divine cognomination or attribute is JEHOVA Seboath which is as much as to say the God of Armies the God of jubilation rest and perfection therefore the port or channell by which his beames or irradiations do pass is called Netzeth which signifieth triumph and victory as also Justice Charity and Love and therefore the influence of generation and multiplication and delight issueth from this emanation which maketh the rowling Globe of the celestiall Venus his store-house The eighth name is Elohim Saboth or Deus exercituum the God of Armies and his port or channell by the which he sendeth forth the influxes or beames of this his property into his celestiall treasury which is the Globe of Mercury is called by them Hod or praise honour and formosity by which afterwards he operateth in this property by his will on the earth by changeable and mutable effects The ninth Elohai that is the Living God or Sadal that is the Omnipotent God and his numeration or the gate or channell by which he sendeth down his bright influences is called Jesod that is to say the basis or foundation Redemption or rest and these are received by the Sphere of the Moon which is as were the celestiall earth unto the which all the influences in generall do fall and this is the reason that it is subject to so many and divers mutations The effects whereof as well to generation as corruption is observed on the Earth and in the Sea The last name or attribute is Adonai or Dominus and his port or gate by which he sendeth forth his illuminations or the active beames
of his nature is tearmed by the Hebrews Mulchut that is Regnum or Imperium And this numeration importeth severity and servility unto the creatures through Gods anger and wrath and his influxion is directly into the Elementary world By which collections and observations of the wisest Rabbies we find that in these Ten generall properties of God signified by the ten attributes unto the Divine Essence all things in the world be they esteemed good or evill or positive and primitive or concordant and aimeable or discordant or odious or in a word either occultly or manifestly opposit or else concurring in nature or quality unto an other do originally descend from this fountâ—â—â— of Unity which though it be one in essence is nevertheless manifold in property and that property is therefore divers and altering according to the multiplicity of Volunty in the Father or fountain that sent it out according unto whose mind all things as well concordant as disagreeing are ordained both in heaven and in earth and that by a multiplicity of speciall emanations of different qualities from that eternall generall catholick effluxion and every of those specifick emanations do branch themselves again into an infinity of individuals even as ten may be multiplied in infinitum So that every one of those specifick properties do shine forth from the Star in heaven as well fix as erratick which is their receptacle or store-house unto an infinity of earthly and watery creatures which are generated or do grow upon the earth and under the earth according unto the influences of those Planets and fixed Starrs over creatures be they animal vegetable or minerall And the reason why the Divinity created or sent forth one specifick eradiation so contrary unto another was as well for the preservation as destruction of the creatures For as the last effect of each of these contrary emanations or radious eâ—fluences is the Creation or generation and preservation of creatures of their own nature and condition So also are they to be applyed either for the preservation or restauration of the decaying creatures namely when we apply any venomouse simple either animal vegetable or minerall to expell a dangerous disease or to poyson a nature which is sound as in the animal kingdom is the venomouse Viver Scorpion Toad Spider or blistering Cantharides and in the vegetable Kingdom the Somniferous and stupifying Poppy or Opium the searching and inflaming or burning Flammula and Euphorbium the fretting Scamony the vomiting Groundsell Dâ—ffodâ—ll Assera Bacca Bears-foot Titimall and the venomouse Aconite In the minerall ranck the corroding Asnick the quick peircing and infecting Quick-silver and Subâ—imary the destroying Resalgar the vomiting Antimony and such like which have all as well the property to take away dangerous diseases as to bring them For in some cases they take away dolorous maladies and in other some they bring them quickly and hasten on destruction upon the creature So that all things in some cases both wound and destroy and in othersome they heal and cure yet unto him that sent them the beams and irradiations of their form from some of his particular properties they appeared all good being they were ordained not onely to heal in his benignity but also to destroy in his severity and to conclude to effect his will one way or another even as it pleaseth him who onely worketh essentially all in all And therefore Solomon saith Could any thing exist which thou wouldest not have to be So that all is good unto God although unto wicked men which suffer them they may appear bad Oper a Domini universa saith the Wiseman bona valde All the works of God are very good Bona bonis crea a sunt ab iâ—itio sic nequissimis bona mala Good things were created originally for good men but to evill men they were in effect good and evill There are Spirits created for vengeance and in their fury they execute their torments in the time appointed they poure out their virtue and effect his furie that made them namely water hail the teeth of beasts as of the Scorpion and Serpent c. All these rejoyce to execute his Commandements upon the Earth c. Even for this cause therefore namely for the secret opposition of natures in the world originally proceeding from the streams of those variable properties which radically do spring from that one incomprehensible Fountain Love and Hatred and consequently Sympathy and Antipathy were created to justle and as it were shoulder one another in this world as well generally under the titles of Light and Dark as particularly in that friendship and hatred which is observed and testified in Scriptures to be first between the very Angells themselves then amongst the Starrs which receive these opposit natures from the Angells and thirdly amongst the winds and Elements which have their spirit of contention from the Starrs and lastly amongst those compound creatures which are composed of those Elements by the active spirits of the winds But because amongst all other opposite qualities in the world this Sympathy and Antipathy are most occult and hidden For whereas we can produce the reason of contrariety of Elements from their manifest qualities namely cold heat moisture or drought in and for this occult opposition we find not distinctly any such elementary ground we will dive so farre as our steril capacity will give us leave into the bowells of this Mystery CHAP. III. Here it is demonstrated that the occult action as well of Sympathy as Antipathy in creatures proceedeth from Angelicall irradiâ—tions or shinings forth that is by the emission or ejaculation of their secret beams the one against the other out of such creatures as are created or generated under their Dominions SUch as are well seen in the Mysticall Theology affirm that Angells are all of one kind in respect of their own creation though the one is more or less illuminated according to the importance of the office whereunto they are called or the Creator's will and mind is to employ them For we must consider that the Angels are the immediate organs by which and through which the Eternity effecteth his will and pronounceth his word Fiat after that his will is decreed in himself For that very reason David saith Angeli Dei validissimi robore efficientes verbum ejus a scultantes voci ejus ministri ejus facientes pâ—acitum ejâ—s The angells of God are most strong in power and do or effect his word and lâ—sâ—en unto his voice they are his minâ—sters to perform his will aâ—d leasure So that it is evident that nothing is effected in the world be it in heaven or in earth but it is performed by one of these organicall spirits And therefore Reucâ—â—ne saith That all bodies as well celestiall as terrene have by the ordinance of God allotted them certain spirituall directors and rulers of their vertues and presidents of their operations namely as well they which
are reasonable namely Man as unreasonable to wit the Stars of heaven and earthly creatures both animals vegetables and minerals And therefore Archangelus the Cabalist maketh many degrees in the offices of Angels For some saith he do stand before the divine tribunall of God still praising him some administer unto him and unto us also some have the custody of the watches of the night of which CHRIST maketh mention If he came in the second or thâ—â—d watch of the nâ—ght c. Some have the government of the four quarters of the year and these are Presidents over the four stations of the Sun others are ordained rulers over the seven Planets and some do dispose of the influences and vertues of the fixed Stars and twelve Signes of which St. Joâ—â— doth seem to make mention saying That in the twelve gates that is the twelve Signes which as Plato saith are the ports of heaven are the twelve Angels Some are tuâ—elar Angels and are ordained for the creatures safeguard some have the custody of beasts others of plants others of pretious stones and mineralls All these the secret Theologians and wisemen do affirm averring withall that God worketh all in this inferiouâ— world by the administration of Angells And therefore St. Paul saith That all are administring spiâ—â—ts sent to effect that office Thus far Archangelus And again Reuclin argueth That the influxion of angelicall beams from the stars must be divers and of sundry natures because that the Angells do not by their voluntary action move the celestiall Orbe alwaies after one manner though by reason of the violent motion it doth move daily by a diurnall motion from East to West But what needs many words when the progression of the foresaid Cabalisticall work doth open and discover all the myâ—ticall operation and variety of action in the Angells For if once the ten names of God which produce ten divers emanations of different conditions which are sent by the ten foresaid numerations or sephiroticall ports or channells do breed contrary effects both in heaven above and in earth beneath it followeth by the foresaid testimony of the Prophet David that there must be so many angelicall vehicles to conduct them into the lower world as there are Cabalisticall ports and channells and consequently as many diversities of the divine properties proceeding from the variety of his will as also varieties of vehicles to conduct them For I would have each judicious Reader to conceive that the Hebrew Doctors did judge of the nature and property of each Name or attribute ascribed unto God in holy Writ by that self-same effect which it produced after the uttering or expressing of it therein no otherwise than the Philosopher useth to judge of the nature and property of the complexion by the aspect of the Physiognomy or as by the signes whiâ—h he beholdeth in the heavens he determineth of their effects to wit of rain winds thunder c. namely because such presages in the heavens do use to bring forth such and such effects Now as I have proved before if it be the divine influence of light which animateth and informeth each angelicall spirit it must needs follow that every one of these angelicall conductions or vehicles of these influences must have also a divers property because the formall influences which do animate these intelligences which carry them are different and therefore they will be naturally prone and enclined to operate the will of the Creator according unto the nature of emanation or beams of that property which it receiveth from his proper port As concerning therefore those angelicall receptacles or organs which are ordained to receive the divers kinds of divine influences or irradiations I purpose briefly to expresse them in the first place for the better understanding of the Reader with the channell they do belong unto and then the order of Angels which doth first receive them After this I will set down the celestiall Orbes or Stars into the which as unto their particular store-houses they are conveyed And lastly I will speak somewhat of the effects that these influences which are conveyed down from their starry treasury into the elementary world do effect both in the aire seas or water and earth Touching therefore the Names or attributes of God as also their emanations or streaming forth of beams with their peculiar properties I have in few words written them in the precedent Chapter as for the rest I would have the Reader to know that those ten severall divine emissions of ten severall lights out of so many Sephiroticall or Cabalisticall spouts or channells into the vast cavity of the world to accomplish the will of the Creator have their particular angelicall waggoners or conductors for in this the best Theosophers agree that as the upper Order of the Angels do receive their light and bright emanations immediately from God so do they emit them and manifest them unto the inferiour Orders and for this reason they are called Mirrours because they receive their light from the face of God or his eternall catholick emanation which as I have proved before is the head and fountain of all these Angelicall lights And again as the secret Theologians have by their serious observation of the holy Bible espied ten distinct properties as also ten divers cognominations or Names of God appropriated unto them so they perceived that there was a singular Angel appointed to receive each of these emissions of beams endued with the self-same property or condition as the lights which they receive do possesse forasmuch as these Spirits do live and are animated by them being that as the externall of the Angell is a spirituall aire so the internall of it is the formall irradiation or emanation which is according unto Gods will emitted into it And this is a generall note amongst all the secret Theologians unto whom Bartholomaeus and St. Dennis do adhere touching this point that no Angell can intermeddle with anothers businesse or take upon him the work that belongeth unto another except it be such inferiour Angels as are destinated to serve under their Arch-angels in the same function or property as shall be said more at large We must therefore understand that the office of the great and catholick Angell Mitattron was so universall that it was employed first about the information of the whole world and the division of light from darknesse as also for the vivifying of the watry spirit of the world and the diurnall rouling about of the heavens And therefore it is said and not without a good cause That it was the divine and generall Emanation that is the eternall Sapience which for this reason is said to be created before all things by whom afterward all things were made or created And for this reason it is said That this Angel doth contain in it all the angelicall perfection no otherwise than the universall beams of the Sun are comprehended in the body of the Sun Wherefore we
do with the Hebrew Rabbies justly apply the essence of the first emanation unto Mitattron which emanation is said to enter by the royall port or gate Cheter or Corona For know that this catholick Angell is said to be the first creature because it importeth the spirit of the world which did first receive the first-born son or the Emperiall emanation from the Attribute of God called EHIAH which is a name of eternity for that it containeth and doth respect the time past the time present and the time to come For this cause therefore doth this great Angel style it self Alpha and Omega the beginning and the end The first influence therefore which was of universall life and essence is received by the Angel Mitattron which is for this reason called Donum Dei after it was shouted down from the port Cheter into the highest order of the Angells called Seraphin which by reason of their propinquity unto the throne of God are said to burn or be set on fire with divine love And hereupon these have their excellent beauty and clearnesse by reason of this sacred influence which is so full of the loving benignity of the Father of light From thence this potent angelicall nature conducts the beams of this light into the convexity of the aetheriall heaven and there bestowes it as in a generall magazin or store-house which place it afterwards informs or vivifieth insomuch that by the admirable action and motion thereof it is called Primum mobile or that sphear which moveth first in the heavens and by his motion it turneth the naturall or temporall world round about from the East unto the West in twenty four houres The mover is this catholick Angel of the world full of this eternall emanation by which it animates the world Therefore also is Sapientia said to be omnium rerum priùs creata the first of all creatures and Fluxus virtutis Dei emanaâ—io claritatis ejus omni re mobilior penetrans ubique propter suam munditiam permanens in se omnia innovans It is an influence of the vertue of God and the shining forth of his brightnesse which is the most movable of all things penetrating all things by his purenesse and being one in essence reneweth all things that is it reviveth every thing By which it is plain that this catholick emanation is the soul of the world having endued or put on the universall angelicall spirit and therefore is called by the holy Text a Creature so that the catholick created spirit of the world is the Primum mobile for by this first-born emanation from God it is animated and moved as by the swiftest mover in the world and the mover is tearmed Primus motor both together or called Mundi anima which therefore is defined to be in respect of the created spirit thus animated Primum mobile spoâ—te per se mobile The first thing moved which is moved voluntarily and by it self And for this reason also the animal faculty in man which is sedes animae intellectulis is said to move voluntarily when the action â—f the vitall and naturall faculty compared unto the etheriall and elementary heaven do move unvoluntarily that is at the will of the first mover And this work is therefore assigned unto this sphear with the legions of intelligences that are derived from and created there by their catholick head which is the said grand Arch-angell as beams from one Sun partly to hinder the starry lights which were after created from burning the elementary world or working by their long continued impression too violent and unnaturall alterations as also to make a proportionable day and night unto the earth To conclude by this angelicall act the whole spirit of the world was generally inacted The divine emanation which issued from the second Sephiret or port called Hochma which is sent out by the Attribute IAH passeth into the order of the Cherubins which signifieth the plenitude of Science and abundance of the gifts of Wisdom and is received of the Arch-angel Zophiel which by the etymology of his name argueth pulchritude as being replenished with an infinity of particular beams of life But another calleth this keeper and conductor of these beams Ruziel who immediately doth direct them into the firmament or heaven of the fixt starrs and principally into the broad girdle of the starry heaven which is called the Zodiack arguing by the etymology of his name that the beams of this emanation do chiefly work and fashion out ideally the liniments of an infinity of particularities in the elementary world as shall be demonstrated hereafter The third effluxion which is made from the port Binah under the protection of the name ELOHIM descendeth immediately into the order of the Thrones arguing thereby Gods severe property full of â—udgment and is received by the Arch-angel Zabkiel or as others will have it of Kaspiel which is as much to say as Genius Cholerae magnae and this effluxion is conducted down into the next sphear below the firmament which it informeth according unto the naturall property of the divine influx and it procreateth the globe of Saturn which it replenisheth with spirits or inferiour intelligences called by the name of Saturnine Intelligences which send down these influences into the elementary world to produce effects according unto their nature as well in the aire and water as in and upon the earth The fourth emanation which is derived from the conduit-pipe of Chesed over which the word EL hath dominion is received of the angelicall order of Dominations which import power against evill spirits and the benefit of life and breath and then is committed unto the Arch-angel Zadkiel which is by interpretation Genius justitiae and this Angel according unto the nature of the influence which it carrieth is a friend unto the true Justice in the proportion of the elements and a friend unto the creature's life wherefore it conducteth the beams of this property into the next or be below Saturn which they make a dwelling place for an infinity of spirits that are created out of the same informing influence and therefore are of its property This Terra Angelica Olympi is tearmed the Star of Jupiter and these kinds of Olympick spirits are tearmed Jovial Intelligences which do poure forth the streams of their influence into the elementary regions and animateth the spirits of its nature which work effects appropriated unto the property of this influence The fifth eradiation or emission of divine beams is out of the Sephiroticall numeration or port called Geburah whose President is the divine Attribute ELOHIM GIBBOR and these beams are said to passe directly into the order of Potestats and the Arch-angell unto the which these beams are committed is called Samaâ—l or as others will Hamael and it is a Genius which importeth horrour and this Intelligence doth conduct the beams of its Emanation into the Sphere which is below that of Jupiter and informeth the spirits
thereof with the burning fire of this nature or property making the starry Globe of Mars their residence from whence they poure out their influences unto the Elementary spirits which are of that nature The next emission of divine beams is out of the gate or channell Tipherith over which the Divine Attribute ELOAH hath dominion and these are infused immediatly into the Angelicall order of the Virtues so called because the divine Virtue doth shine forth of it For as Isidorus saith The Angells of this order do receive illumination purgation and perfection from God And this order doth send them down by the Archangell Michael which signifieth Quis tanquam Deus into the next region below the Sphere of Mars and there these golden and vivifying beams do inform and animate such bright intelligences with their like property as do dwell-in and Illuminate the visible Sun in heaven and therefore are termed Solar spirits from whence this mighty Archangell which is called Câ—stos animarum the keeper or preserver of living souls doth order that they be hourly poured out into the Elementary region to vivify and refresh those spirits which are formed out after their own image and nature The seventh effluxion or irradiation is out of the Sephiroticall port of Netzeth over which the Attribute of God JEHOVA ZEBAOTH is Lord and they pass immediatly into the Angelicall order of Principalities And this influence is committed to the Archangell Anaol's custody who conducteth them down into the next Sphere below the Sun where it animates according unto his good property all such Olympick spirits which do inhabit the Globe and Sphere of Venus which are therefore tearmed Venerian Spirits from whence the like vigour and force is sent out unto the Creation of Elementary spirits of the nature of these formal influences which are radically sent down from the divine influence The next flux of divine beams issue from the spout or channell called HOD over which the Attribute Elohim Zebaoth is Preâ—ident and descendeth immediatly down unto the order of Archangells and from thence is conducted downward by the Archangell Raphael into the next Sphere below Venus and there it createth and continually vivifieth those Olympick spirits which possesse and adorn the Orbe or Globe of Mercury and are therefore termed Mercuriall spirits which send down such mutable and changeable influences to animate those Elementary spirits which were created first by this Attribute and therefore do Sympathise with the nature of such beams as are sent down from this Sephiroticall gate The ninth effluxion or irradiation springeth out from the eternall fountain by the bright port Jesod whose Rector or President is the Attribute Sadai and passeth down unto the order of Angels and is committed unto the custody and conveyance of the Archangell Gabriel who directeth it downward unto the lowest aethereal or starry Orbe where it animateth those spirits which inhabit the Globe of the Moon and are thereupon styled Lunary spirits from whence they rain down showers of these influences upon such spirits or demons in the Elementary world as have received their Creation from the influences of this Property in God The last effluxion or flowing and streaming forth of the Divine beams is effected by the channell or gate Malchut whose President is the divine Attribute Adonai and this descendeth immediatly according unto the Cabalists opinion into the order of the blessed Souls from whence they deem them to be conducted directly into the Elementary world By the continuity therefore of thse severall and opposite irradiations or emanations of beams from God unto the Imperiall Angells and from them unto the Olympick spirits and so continuated from these unto the Elementary spirituall shapes or demons we may gather thus much namely first that God doth onely operate essentially all in all in and over all next that according unto the variety of his Volunty he worketh diversly in this world and therefore we must know that his Volunty is manifold in property because that thinge are effected as well in heaven as in earth after a manifold operation wherefore if God operateth all and in all the diversity of his work must proceed from the multiplicity of his Volunty And for this reason Hermes saith Voluntas Dei summa est rerum perfectio quam necessitas sequitur necessitatem verò concom tatur effectus The Volunty of God is the highest perfection of things which necessity doth follow and the effect doth accompany the necessity So that what God doth will must be perfect and consequently the effect must follow of neâ—essity And therefore he concludeth that God accomplisheth at an instant of time both his will and the effect thereof But what he would not have that cannot be and therefore what existeth in rerum natura of what property soever it be it is effected according unto the will or Volunty of one of these Divine Attributes Neque saith he credibâ—le est Deo displic â—urum esse quod placuit cum futurum id placâ—turum mulio ante sciverit Neither is it credible that that should displease God which did please him bâ—ing that he did know long before both the thing that was to come and what should be pleasant unto him And therefore Solomon Could any thing exist which thou wouldâ—st not have to be Thirdly That according unto the variety of his divine Volunty things were created the one either Sympathising spiritually in affection with another or Antipathysing among themselves by reason of beams of a contrary disposition according unto the concordant or opposit nature of the Angelicall irradiation or shining out of the beams of one spirituall creature another which contrariety of conditions did proceed from the varieties of properties which is in the Volunty or will of one and the same radicall and eternall Essence Thus therefore were all creatures in the world as well spirituall as corporall composed and thus were they vivified and animated by beams the one either contrarie unto the other or else by reason of their concordance and likeness of nature rejoycing greatly when they meet together by irradiation of all one influence And we must know and understand that although each creature had his radicall information by these Emanations yet in their generations and multiplications they may vary from the condition of their created or generated Parents by the uniting together of two different irradiations at the hour of their birth So therefore cometh it to pass that a man both in shape and condition may be unlike unto his Parents a horse more fierce or sluggish then his sire a plant or fruit more lax waterish or unwholsome then the stock from whence the seed or sap came and consequently by the application of Angelicall beams of an opposite nature in the birth of a man it may happen that the radiation of a plant or flower or beast or such like thing may for ever Antipathise with this man which did aptly agree and Sympathise
we see that as well there are good beams or benigne spirits which by a secret and hidden Emanation do stream forth from the fountain of the winds namely those which are poured out by JEHOVA's benigne Attributes as are El by Jupiter Eloach by the Sun Sadai by Venus and then Michael Raphael Gabriel c. do by their Legions execute God's Will And there are bad and corrupt or privative emission of spirits of a contrary fortitude from the winds which have their Originall from Elohim Elohim Gibbor and Adonaia which make Saturn Mars and the Moon their store-house neither would I have any one to wonder that I should derive the multiplicity of the good and the bad properties which are effected by the winds from one Divine essence which imparteth his Will by the diversity of his lively properties unto the 4 Archangells since the Prophet saith Vem spiritus à quatuor ventis insuffla interfectos istos ut revivi scant Come O Spirit from the four winds and breathe on these slain persons that they may live again Here the Prophet acknowledgeth that it is but one essentiall vivifying Spirit that effecteth all this and consequently that the four opposite properties in the four Angells which are the Governors of the winds are the influences or essentiall beams of one and the same Spirit of life in essence By reason of these spirits of a contrary fortitude in the aire sometimes good and propitious events befall the creatures of this lower world namely when the good spirits raigne and wholsome winds do blow which happen when the benign starrs and Planets have dominion in heaven and consequently their influences below and again somtimes bad and dysastrous accidents armed with privative and destructive effects befall the creatures of this Elementary region by reason of severe emissions of beams from the winds which animate those evill spirits that in infinite multitudes do hover though invisible in the aire who are rejoyced and revived at the blasts which issue from the stations of their cruell Princes and are as it were summons and all-arms to stir and excite them unto wrath and to blow the coles of their sleeping malice All this we may gather from this speech extracted out of Joseph Castaliensis A terra usque ad firmamentum non est locus vacuus sed omne plenum formis ex illis purae ex illis capaces gratiae ac mâ—serationum sunt infernis multae effigies foedae noxiae tentatrices omnes commorantes volantes in aëâ—e Et non a terra usque in coelum locus vacuus quin totum sunt species ex iis ad pacem ex iis ad bellum ex iis ad bonum ex iis ad malum ex iis ad vitam ex iis ad mortem omne id in habitatione inferiori in qua nos sumus From the earth unto the firmament there is not a void place but all is full of forms Of the which some are pure and some are capable of grace and mercy and there are beneath many foul hurtfull and tempting shapes and of all these do abide and flie up and down in the aire And from the earth unto the heaven there is not one sparâ— place but all is full of forms whereof some are enclined to peace some to war some of them are given to goodness some to naughtiness and some of them are Agents to life and some unto death and all this chanceth in the lower habitation in the which we are c. Whereby he signifieth that the whole air is replenished as well with spirits of darknesse as with spirits of light And therefore there is a continuall conflict made here below betwixt these spirits of opposit conditions Whereof the one do attend upon their Prince of darknesse being alwaies ready to accomplish his behests and consequently are very familiar unto the humid nature or matter of the world which is the child of the dark Chaos and for that cause have naturally a great dominion and power over it which by reason of its inclination unto darkness is easy to be tempted and allured from the Society of formal Light And hereupon the materiall world the flesh and the Devill are joyned together as also Satan is termed by the Apostle the Prince of the aire which is the off-spring of the waters from whence the materiall substance of the world was taken The other do wait on the Prince of Light their Master who is the eternall Wisdom which springeth from the bright word of eternity And these two dignify the world with life and do employ their greatest care to animate vivify and preserve it with such salutary beams as they receive immediatly from the eternall Emanation or fiery Word in which is the essence of life and being By this means therefore namely from the opposition of these two spirits of a contrary fortitude all the passions in the spirit and consequently of the Soul yea and body as well of the great world and all the creatures therein as of the little world have their immediate beginning namely the good passions as are joy charity hope confidence misericord humanity in the little world which are caused by dilatation of the heart and concord appetite Sympathy desire or concupiscence delight audaâ—ity jucundity caused by dilatation from the Center unto the circumference and by consequence Anâ—ipathy in the great world And again the bad passions in the little world's spirit as are sadness hatred desperatness timidity anger furor and bashfulness which arise from the contraction of the heart and in the great world and his creatures as are stupidity or congelation discord hatred irascibility fear c. and in conclusion Antipathy which comes by contracting from the circumference unto the Center All which are certain passions either well affecting and reviving the vital spirits with comfort by dilatation of those spirits with the beams of a kind of joy and delight or else choaking or suffocating them with the gloomy fog of darkness by contracting of those spirits with the mist of grief or privative sadness CHAP. V. What Actions in the Spirit or Soul in generall do produce Sympathy and what Antipathy How Sympathy or Compassion proceedeth from a certain dilatation of spirits in two or more particulars or an emitting of their internall beams of life or essence positively and benignly from the Center unto the Circumference attempting thereby to make a concord or union betweâ—â—â—wo or more like or homogenial natures and contrariwise Antipathy by contracting the said beams from the Circumference unto the Center moveth after an opposite manner namely by division or discord that is quite contrary unto the beams of the other which are emitted I Have signified unto you first in my precedent discourse that two properties were Archetypically or Ideally and after a complicite manner comprehended in one radicall Unity or Essence namely the one effected by its Nolunty the other by its Volunty Lo here
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
unity and consequently of sympathy namely by making the catholick child of darknesse like it self and therefore to make two to compassionate each other But contrariwise that of darknesse is evermore enclined to make duality of unity and to breed discord by violating the bands of concord and so to procreate a new antipathy and hatred thereby to destroy the fruits of love So that the spirit which light hath redeemed out of the dark Chaos is the intermediate subject betwixt both the extreams that is to say between light and darkness and therefore is the passive subject ordained by the Creator to endure the impressions of each opposite extream whereupon it becommeth sometimes the subject of sympathy namely when it is obedient unto union and light and sometimes of antipathy to wit when it rebelleth against that light Thus do we see the true subject of all passion in the soul of the world and this was the onely reason why the Philosopher Heraclitus avowed with such confidence That all things were composed of strife and friendship and Empedocles That the soul was made of amity and enmity I will now therefore expresse unto you that concordant order which that eternall love who shined out from the Father of light and love hath put and placed in each region of this world to distinguish the two different natures from one another by placing between them an intermediate subject which doth agree with each extream And first I will speak of the orders in the universall spirit of the world and lastly of every particular vivified and inacted spirit as well in the intellectuall or emperiall as vitall or aetheriall and naturall or elementary heaven and that in order We must place the two opposite principles in this world in the two extreams of the semidiameter thereof and first we imagine the seat of the God of light or of the divine act to consist in the convexity of the higher and purer Orbe of the Angells or Emperiall Heaven I speak unto the vulgars understanding that is in the circumference of the vawted world and then we deem the throne of darknesse or the divine puissance to be in the center thereof as the furthest place from its opposite in nature which is light Here you may see the two principles of concord and discord of love and hatred and consequently of sympathy and antipathy of the effects whereof all the Scripture and each member of Philosophy is full The catholick matter which was originally extracted out of darkness namely the waters which was made the materiall substance of which the heavens and the earth were framed by the divine word doth occupy all that space which the world containeth was by the celestiall Alâ—himy or spagerick vertue of the divine illuminating emanation divided according unto the contrary and discordant natures of the said two principles into the upper waters and the lower waters whereof the first or higher waters were good and obedient unto the bright Divinity and were converted into a fiery nature being thereupon tearmed the Emperiall nature for their obedience unto the bright emanation were full of intellectual fire and angelicall light And therefore this portion of the waters was ordained for the seat of the good Angells The lower waters contrariwise as being fecall gross impure and therefore more rebellious unto light and obedient by participation unto darknesse were placed next unto their dark beginning namely the earth and did possess all that space between the starry heaven and the earth which is called Elementary and for this cause is subject to all changes of generation and corruption And this was ordained to be the seat of Satan and his angels which is for that cause called the Prince of this world the Prince of the aire and his prime subjects are called Principalities Potentates and Governours of this world Lo here the two extreams in the created nature from the upper whereof a generall sympathy and love or a Symphoniacall consent of things is made and effected in this world by the other namely the lower an universall Antipatheticall jar is by turns effected and intruded into the Symphoniacall accord of things in the lower world namely when the severe Attributes of God do rain down into the starry world influences of a contrary nature which afterward by their emissions unto the lower world give liberty and power unto the bad Angells to work their destructive and Antipatheticall effects on certain creatures thereof As for example the attribute ELOHIM doth send down into the starre or Planet of Saturn the fruits of his chill and frozen effects whereby the spirits of that Sphere are corroborated the which again do pour down their Boreall or Northern nature unto the spirits which are their Substitutes in the Elementary world to wit those which have power to harm by the Northern winds Hereupon Archangelus Cabalista Hoc nomen EL quod nos Deum habemus interpretatu omnia fovet omnibus succurrit summa pietate clementia id quod est illi proprium ideo illi gratia attribuitur At per ipsum nomen ELOHIM veniunt severa punitiones strages Angeli ei inservientes dicuntur BEN-ELOHIM i. e. filii ELOHIM ELOHIM ergo terrorem significat pavorem Hinc locus Aquilonaris ei assignatur à quo procedit omne malum This name or attribute EL which is by interpretation God doth foster or nourish all things and assisteth every creature by his piety and clemency which is appropriated unto him But by the name or Attribute ELOHIM come severe punishments and Straâ—agems and the Angells which are his Ministers to effect his will are called BEN-ELOHIM that is to say the sons of ELOHIM ELOHIM therefore signifieth terror and fear And for this cause the Northern quarter of the world from whence cometh all evill is assigned unto this property c. By this therefore we may discern how the spirits which are dispensatours as well of salutary as malevolent and destructive influences are in the mass of the lower Elementary waters whereby man and the other creatures of God may be either preserved or destroyed To conclude that middle spirit in the world called the Firmament which divideth both the extreamly-differing waters from one another and is that intermediate spirit of the world which doth equally participate and behold each extreme is the Centrall mansion of that eternall Spirit which emitteth his beams from his stately Solar or sunny palace even unto the Center of darkness and extendeth his emanation even unto the seat of Light which is his root for his brightness is emitted from the attribute ELOAH by the beautifull or glorious port or gate TIPHERETH which importeth grace beauty and pulchritude by the Angelicall order of the Virtues into that purified pallace of the Sun So that by his emanating presence he penetrateth every where and filleth all things by his presence and vivifieth all things by his Virtue and is the Father of life
vegetation multiplication and preservation and hath made his seat in the Center of the heavens that by one most perfect Consonant namely a spirituall Diapason he might illuminate the Angels above and the stars round about him and that by a more material Diapason he might penetrate into the Center of the elementary world to communicate his perfection to each creature thereof that they might be beautified by his bright presence and vivified by the penetrating beams of his essence and consequently that the imps or spirits of darkness may be debilitated by the appearance of his Glory as if one chord were extended betwixt the Fountain of Light and the abysse of darkness which being struck made an unison but being pressed down and divided directly in the middle of it each part will render being struck a double diapason unto that unison importing a double perfection proceeding from the bright catholick Emanation whereof the one respecteth the adorning of the lower waters with life and virtue and the other maketh an accord of friendship among the higher Now as the body of the Sun and substance of the Aether is of a middle or mean spirituall matter or consistence of the waters it is evident that it also is subject to be altered by passion as well Antipatheticall as Sympatheticall For else it would not be the immediate receptacle of those opposit and contrary Emanations which descend from the differing Attributes But by effect we find the contrarâ— For some starrs are friends and Sympathise in nature with some creatures below Some again do hate one another deadly and consequently send down into this lower world contrary influences which move contrary passions or impressions in the vitall spirits or souls of certain Elementary creatures Again we find that the life of the Animal doth consist of opposit actions namely of Systole and Diastole that is of contraction by the property of matter and dilatation by the Act of the formall Light So that the nature of matter is to draw by contraction from the Circumference unto the Center but the condition of the formall essence is quite contrary unto it For it doth dilate or emit his beams from the Center to â—he Circumference Also the Philosophers testify that in sleep and rest the spirits are contracted from the Circumference to the Center after the manner of the dark Chaos or cold North wind which bringeth by that contraction the agill and volatil spirit or aire of the lower world to rest and fixation by condensation But contrariwise in wachfulness or waking they conclude that there is an emission or emanation of spirits from the Center unto the Circumferentce which is an Argument of two contrary effects of the firmaments vivifying operation in the souls or spirits of the creatures below and yet by reason of the equality of each action and passion they have a compound-disposition according and agreeing in the naturall operation of life which descendeth from above Thus therefore you see that even from the starry heaven there descendeth Sympathy and Antipathy As for the Elementary world it aboundeth manifestly with the effects of these two contrarieties and therefore lest there should follow any continuall unnaturall perturbation which may deprave this great formall workman of his expectation which was to put concord and peace in the machine whiâ—h he had ordered and framed he divided each region in this lower world that there might be interposed an indifferent friend between two extream enemies which he effected by weight number and measure So that unto the weightiest portion of the lower waters is imparted the least proportion of form that by its grossnesse and weight it might fall unto the Center and remain fixt in it and it was called earth then unto another portion he bestowed a double measure of Light to make it reside in a higher region and thereby the matter which was next the earth became more thin light and movable And therefore this augmentation of Light melted the frozen waters a little and did make them fluxible and transparent So that he partly by reason of the continuity of his matter with that of the earth and partly because of its cold nature it is a temperate friend of the earth and taketh his place next unto him So that it is not so cold as the earth nor so moist as the aire For it is not enough subtiliated till the bright Agent of the world bestoweth on the dark watery abysse above the water three portions of his Light So that it converted part of the gross lower waters into a thinner and more light shape than was the watery Element and it was the aire which by reason of the triple proportion of formall light was hotter and more dilated then was the water wherefore as the water was cold but not so cold as the earth and moist but not so moist as the aire So the aire is hot but not so hot as the fire and moister then the water By reason therefore of his moisture this portion of the catholick Element is friendly to the water on the one side and on the other side unto the fire because of his heat Lastly that in-created Spirit of life did yet multiply a part of those waters by an other or higher degree of subtility and purity So that it became the most subtil and highest portion of the generall Elements and is consequently hot and dry wherefore by reason of its drouth it agreeth on the one side with the earth which in circulation is next unto him and on the other side with the aire in respect of his heat but it is hotter then the aire and not so dry as the earth Lo here you see the effect of that Sympathy which the Peace and Love of God did put among the discordant enemies of this world For thereby the water as a friend to both the aire and earth becometh a stickler and mediator of peace between them The aire as a friend unto the two enemies fire and water is made an indifferent judge betwixt them both So that the one contrary is kept from strugling and tugging with the other by the super-celestiall and golden tie of peace Thus you see that this Spirituall Christ doth as the Apostle saith bear and sustain all things by the word of his Virtue And as Hermes said the humid nature by the assistance of the world is ordered and disposed harmoniously into Elements So that by this Virtue all Sympatheticall action was effected in the Sublunary world of which the Wiseman speaketh thus In se Elementa dum convertebantur sicut in organo qualita is sonus immutatur omnia suum locum custodiunt But when this harmonicall ranck and Symphoniacall proportion is violated then the enemies come together and rage against one another unto the disturbance of the whole Sublunary fabrick For aire and earth do struggle against one another as also the water doth cruelly invade the limits of the fire and all will be
out of order and in a destructive war with one another were it not for the presence of this Lord of misrule Thus as you see will Dyscracy and Antipathy reigne by their turnes in the neather region of the world when the tye of the elements are loose Thus will friendship be quickly changed into hatred when JEHOVA is pleased to send forth his altering winds and to corroborate and animate by his influence from above the ministers of his wrath here below against the sublunary creature Now come I to prove that all sympatheticall and antipatheticall effects do proceed from the secret and occult actions of the ministring spirits of this world That there is a mighty difference amongst the Angels no man of wisdom can deny for though all Angels were at the first united unto the divine Unity yet by reason of the rebellion and ambition of Lucifer that knot of union was broke and then the waters were divided from the waters that the good Angels might be separated and distinguished from the bad by the interposition of the firmament as a Diaphragma or middle bar between each of their habitations So that the dark Angels were enclosed in the lower or dark fecall and dreggy waters and the light Angels were lodged in the higher waters which were illuminated and dignified by a super-celestiall light and glory Thus you may see that the very Angells of heaven forasmuch as they are created of aire or the humid spirit of the world which is their externall and the bright emanation from Unity which is their internall are subject by reason of their materiall subâ—tance which participates of both extreams unto affections or passions as well sympatheticall as antipatheticall and consequently they aâ—e able by reason of their contrary pâ—operties to produce both sympatheticall and antipatheticall accidents in the spirits of the elementary creatures As for examples sake we will compare the catholick sympathy and antipathy which is in the soul of the great world unto that peculiar soul or spirit which is in man being that every particular was framed out of the universall We ought therefore to understand that the whole essenâ—e of the soul or spirit of man though it be invisible extendeth and manifesteth it self by her vertues and faculties for by her irascibility it contemneth and hateth and by her concupiscibility it doth covet and desire and by her rationability she distinguisheth and discerneth between them both And verily the whole effect of the souls essence consisteth in these three powers whereof the first is compared to the action of the lower waters which is apt to jar and disagree and is the region of Lâ—tigâ—um or the Prince of darkness The second is referred unto the nature of the firmament which is the region of life and salutary love and the last unto the angelicall and intellectuall heaven which doth discern between things that belong unto the lower heavens or regions of the world Whereupon it appeareth that from her rationall property every sense belonging unto the soul of man doth proceed as from the other two every affection motion or passion of the minde doth arise and spring Now there are known to be four affections of the soul whereof two do proceed from her concupiscible power namely Joy and Hope for at that which we love we rejoyce and are glad or we hope for and expect that which shall rejoyce us or make us glad and the two other issue from her irascible faculty or vertue namely Grief or Dolour and Fear for now we grieve at that which we hate or we fear that which would make us grieve or be dolorously affected And verily we shall after a due inquisition find that these four affections of the Microcosmicall soul are not onely the beginnings and common matter or subject of all morall vices or vertues but also the originalls of Metaphysicall or occult and Physicall or elementary and apparent sympathy and antipathy as well in the little as in the great world and every creature thereof For I would not have you ignorant that being the soul in man is derived from the vivifying emanation dwelling in the words spirituall vehicle it must follow that that soul in the great world must needs have in it the faculties which the little worlds soul hath for Quod facit tale est magis tale But these faculties in the soul of man were derived from the great world and the eternal soul that vivified it Wherefore it followeth that there is a rationability a concupiscibility and an irascibility in the soul of the great world though not made manifest unto us First because that it hath attributes of irascibility and displeasure for from his Attribute ELOHIM Gibbor he sendeth down by the port Geburah the fiery beams of his displeasure by his Archangell Samael into the globe or sphear of Mars who is for that cause President of the irascible faculty of the greater world wherefore his influences do cause wrath and angry effects in the aire and earth as thunder lightnings comets and other wrangling accidents which as Scriptures tell us are the arguments of Gods wrath and vengeance also war famine and pestilence and augmenteth the angry nature and spirit of men and beasts And again Gods Attribute IEHOVA Sabaoth poureth down the beams of concupiscibility by the Arch-angell Anael upon the globe of Venus according to Philosophers and Astronomers who for that reason being moved thereto by experience and observation have made this star the president and rectrix of the concupiscible faculty As the Attribute EL doth pour out the beams of reason justice and religion yea and naturall vegetation and life into the sphear of Jupiter But principally this naturall faculty is rained into the soul of the world by the Attribute IAH through his port Sapientia or Wisdom The second reason is because the great world hath an intellectuall or rationall heaven and a concupiscible property manifested in every creature and an irascible which is apparent also by reason of hatred and horrour which appeareth between one thing and another Also that there is an irascible quality in the elements that deadly hatred which is betwixt the fire and water and the aire and earth doth manifest That also there is a love and concupiscence between things it is evident because one nature rejoyceth in his like and therefore by a naturall inclination every thing doth move and convert it self unto his like by all possibility but especially it is most inclinable unto it self So we see that fire doth naturally affect and move unto fire water unto water and earth unto earth But above all the vivifying spirit of every living thing which is celestiall and therefore exceedeth the place of the elements doth with fervency affect and thirst after his like and is rejoyced at the presence and concurrency thereof And for this cause this passion of what creature soever will be the more truly sympatheticall and the sympathy between things will be so much the
greater and of more force by how much the nearer the spirits of the things either present or dispersed are in nature and consanguinity to one another As for example If that both be of one minier or thing in number also like specifick individualls though they differ in number as the Uznea fat or blood of one man do sympathise with another ad distans the Load-stone of one Mine may affect harmonically the Iron of another ad distans And I told you before the true reason thereof as well radicall as immediate namely because both the natures belong unto one divine influence or proceed from angelicall beams or an emanation sent forth from one and the same star as well fixed namely of the firmament or eighth sphear as erratick and planetary For I told you that there is not one animal or vegetable or mineral upon the earth or in the seas which hath not a peculiar star that poureth out upon him his proper influence as well to produce and generate its like and to continue it in succession as to preserve and maintain it in essence Now each angelicall nature hath his appropriated beams from the radicall emanation of some divine Attribute which conveyeth it to his destinated or starry store-house and from the Olympick spirits of that star it is sent down unto such spirits in the elements as are their inferiour ministers which operate according unto the self-same nature in each specifick and every individuall there As for example The stars in the Ram or Aries of the Zodiack have chiefest influence over such like cattle on the earth and the Scorpion over the like creeping things thereof the Crab over such like creatures of the sea for we finde by experience that if the Crab be taken when the Sun and Moon do joyne together according unto the Longitude or degree of the Aequinoctiall in which the great star of the celestiall Crab's claw is found it is of mighty vertue and power against poyson and if it be collected or taken at another time it will have but small effect Again we must note that each fixt star or constellation of the Zodiack hath his proper Planet whose peculiar House he is which concurreth in the fortification and alteration of that influence For the diversity of application of other Planets unto it doth cause a variety of operation even in the same animals sperm or plants seed and mettles secret spirit And yet howsoever they do more or less agree and sympathize in nature as the beams of each Planet so applying unto one another will give them leave for if the concurrence be between friendly Planets and of one and the same triplicity namely where their Houses are of friendly elements then the sympathy will be the stronger And thus much Agrippa doth seem to intimate in these words In rebus proprietates occultas non ab elementali natura sed caelitus in sitas sensibus nostris occultas rationi vix denique notas quae quidem à vita spirituque mundi per ipsos stellarum radios proficiscuntur quae à nobis non aliter quam experientia conjecturis indagarâ— possunâ— Scire ergo debes quod unaquaeqâ—e res movet ad suum simile incâ—inat aa seipsum secundum totum posse suum The occult properties in things which are not grafted in them by an Elementary nature but descend from heaven are hidden from our sâ—nses and scarcely known unto our reason Forasmuch as they are derived from the life and spirit of the world by the beams of â—he starrs the which cannot be otherwise scanned and found out by us than by experience and that conjecturally or by ghesse You must therefore know that every thing doth move unto his like and by all the means possible dâ—th incâ—ine unto it self c. Whereby he argueth that the catholick Angelicall spirit which vivifieth the world in whose Diviner part cosisteth the Sephiroticall power or Virtue of all the Divine Attributes in which also as Ezekiel testifieth is contained the virtues of the four wind is the main actor who by his severall subdivided emissions of diversly conditioned beams doth operate in and by his starry Organs all these occult and hidden effects below which cannot fall into the Sphere or capacity of a common man's understanding though by effect we find it to be thus and thus So that there is not a particular beam that is emitted from it which hath not a secret disposed act no otherwise varying from one another than by ocular experience we find the effects of them to differ For whatsoever was originally decreed in the secret Counsell of the Archetype is effected from a generality unto many Specialities and from each Speciality unto an infinit number of individuall particularities So that the aeviall or Angelicall effect is the image of the eternall Idea and the temporall world is the similitude of the aeviall and again in the temporall or typicall world every stellar shape is the likenesse or paterne of the Angelicall Idea and again the Elementary things are the shadows of the spirituall shapes or Images in heaven Wherefore as God sendeth out his Emanation which is his Image unto the Angelicall world in a diversity of fashions and multiplicity of respects So the Angelicall spirits do send out their severall different Lights unto each other namely every order unto his inferior and every upper Sphere unto the Spheres which are below them and so from the starrs whiâ—h also apply their lights unto one another by severall aspects infusing them in and upon the creatures by degrees downward even unto the very Center of the earth which creatures after the manner of their pattern do also shine forth unto one another by beams which are either Sympathetical and harmonious or Antipathetical and discordant to each other neither ought we to doubt that there are such agreeing and disagreeing beams here below seeing that in the fountain of Unity from whence all things do flow we observe an opposition of properties namely a privative Nolunty and a positive Volunty Nor yet ought we to deem otherwise then that the passive spirituall matter of the world's soul is the substject by which the Divine Virtue worketh and in which it stirreth up as well loving and positive or good and Sympatheticall passions by pouring out plentifully his positive and vivifying beams of life adding delight and joyes with a completion of the spirituall created matter 's appetite So that it forgetteth the rooted nature which its dark Parents or Mother Chaos and the Divine Puissance did in her nativity bestow upon it and is converted into a child of Light by adoption and therefore in this case it doth Sympathize with those golden showers of charitable and vivifying Light which are sent down from the benigne attributes of God and begins to hate and dread and lothe or eschew all such privative influences as are poured down from the severe insalutary and destructive attributes no otherwise then
Light flieth from darkness and being delighted at the presence of more light and life avoideth and hateth the presence of his contrary namely of death and evill Hence therefore it cometh that the children of Light which are grafted unto this catholick illuminated spirit do flie as from a pestilence the children of darknesse and their works And the reason is because this humid created spirit finding now the pleasure volunty and felicity of its illuminated estate is affraid least the privative beams of darkness or the dismall Emanations of God's wrath should dimm their light and obscure the brightness of life that is to say lest they should turn their Sympathizing passions of joy and gladness into the Antipathizing storms of sadness and mourning by sucking or contracting the beauteous Emanations of joy love and gladness from the Circumference into the Center of the Spirit and so deprive it of that salutary and sprightfull irradiation of love and life by hiding of God's face which he did emit from the Center to the Circumference of the creature to recreate and rejoyce it According unto that of Moses God forsakes the wicked and hideth his face from them that much evill may befall them Or unto that of David God hiding his face from the wicked they are troubâ—ed receiving their spirit they expire That is vexation and privative passions befall them which may also be understood of the catholick Microcosmicall wordl's spirit as of the Microcosmicall and other creatures all which have their beeing from the Macrocosmicall Spirit For when the Divine nature which animateth the Sun of heaven was displeased at the Passion of our Saviour it did Centrally withdraw his beamâ—s from it and it lost its beauty and became dark against the common course of nature So that the pleasant Sympathy which it produced by its presence unto the creatures beneath and in the heavens above was quite changed into Antipathy for a while This therefore was a privative passion in the heart of the great world or as a man may say a Syncope or swooning of the world when ELOAH did abstain for that season to pour forth his influence of beauty by the port of TIPHERETH Also that palpable darkness which happened in Egypt was a privative passion caused by the hiding away of God's face or by the contracting the beams of light within himself Such privative passions also are menaced unto the Sun Moon and Starrs towards the latter end of the world For if the world was made by the sending forth of God's bright Emanation for by the Spirit of the Lord the heavens were adorned as Job telleth us it followeth that by taking it away all will return again unto darkness and plain nothing or deformity even as it was before But this producing of good and Sympatheticall passions by emitting of light from the Center to the Circumference and again the effects of Antipatheticall passions which do oppose the concord and Sympathy of life is excellently described and painted forth by the due examination of the vital action in man For as there are noted to be in generall two severall active Virtues in man's spirit whereof the one is voluntary which is the Prince over the other and commandeth and moveth the inferior actions even as the Divine Angell Mitattron doth in the Primum mobile of the great world which is referred unto the Volunty and moveth by it the celestiall orbs and Elementary world so in the Microcosmicall Fabrick the first mover is that Divine mentall beam which is the head of man's soul and the other kind is involuntary because it is commanded and ruleth after the will of the intellectuall or rationall beam no otherwise then all the lower Orbs are constrained to move after the will of the mover in the Primum mobile So the vitall action in man is one of those branches which is involuntary and no otherwise subject unto the Volunty of the mental beam then the starry heaven which is the seat of life forasmuch as the Sun which is the heart of the world hath his residence there is commanded by the Emperyall Spirit Now as we find that according unto the will of the Divine essence poured out into the heavens and consequently here below as well joyfull and compassionate effects do spring from the positive and dilative property of Unity to recreate and stir up volupty and pleasure in the creature as also trist and sad effluxions proceeding from the contractive Virtue whereby God hideth the face of his benignity from the creatures and thereupon as well concupiscible as odible or irascible passions are caused in the world Even so we find it manifested as well by experience as by the observation of the learnedest in Physick and Philosophy that the vitall action which is over-ruled according unto the mind of the superior Volunty either is opened or enlarged by the dilative property of the first movers will and thereby openeth the cabinet of the heart to produce in the vitall spirit those good passions which Sympathize with life and light namely gladness hope confidence love miserecord and affability or it is contracted and thereby gathereth together also the spirits in the heart whereby is engendred in the vitall spirit such bad privative passions as do antipathise with those good ones which rejoyce and comfort the life and these passions are termed Antipatheticall because they are wholly contrary unto the nature of those which are good of which number proceeding from the hearts contraction are sadness care dispaire fear hatred anger furor bashfullness and so forth So that as by the former the spirit by dilatation did look up unto the Fountain of Light and did rejoyce to see the volupties and pleasure thereof So by the later the spirit was forced by contraction to be deprived from the vision of light and to look pâ—onely downward into the abysse of darkness and to participate with the dark passions thereof And by this decifering and opening therefore of the two opposit passions in the little world we may easily collect the reason and manner of them in the great world being that as eadem sit ratio parcis totius so also the passions of the great world may easily be considered by those of the little world As for example The Load-stone is in comparison of its mother earth even as man is to the whole world wherefore Man is called the Son of the world by Heâ—mes as Cardanus Bap. Porta D. Gilbert and others have made the Load-stone the child or son of the earth We find I say in the Load-stone all the passions as well sympatheticall as antipatheticall which do affect his mother earth for it hath his Poles with the earth and it escheweth all in conformity with the earth it flyeth from that which is contrary unto its nature And again doth sympathise with that which is its like it hath its Aequinoctialls Colures Meridians and Tropiâ—ks as the earth hath and in conclusion it argueth not onely
being too wary and listning overmuch unto the Proverb Noli alium sâ—perâ— Câ—imbe not too 〈◊〉 have their regard more pronely namely upon the earth and her effects onely and of this ranck is Fracastorius who searching after the reason and beginning of this attracting faculty doth imagine that the Hyperboreall mountaines which abound with rocks of this nature do draw these Iron-natured subâ—â—cts unto them And this his figment seemeth so plausible unto divers persons of learning that they follow it as well in their Astronomicall writings as Geographicall tables or descriptions of the world and Sea-cards or maps which if it were tâ—ue they would easily draw unto them all such Ships as pass in the Northern Seas Olaus Magnus and some other that follow his traditions say that the attâ—active force cometh from some northern Islands which abound in that Magnetick subject But leaving their fancy unto the empty wind I pâ—oceed unto others Lucretius Caâ—us a poet of the Epicurean Sect dreameth that the attraction of Iron is caused of an effluxion of atoms For saith he according unto the Epicures opinions as most subtill atoms do emanate and â—â—ow out from every thing even so do atoms â—lie out of the Iron as Magneticall seeds by a certain coition of it with the Load stone into the interposed place or space that is between them and that by the union or complication of both bodies the iron is drawn c. Unto this sense also do Aphrodiseus Joannes Costâ—us Plutarch yea and Thomas Aquinas incline when indeed they ought to know that no attraction is made by emission from the Center unto the Circumference that is by dilatation but rather by sucking in and contracting from the Circumference unto the Center and therefore the emission of atomicall seeds out of the Iron can be no reason of its Union with or moving to the stone But it must be the Load-stone that must draw the beams or spirits out of the Iron For it appeareth that the Iron doth not draw it self unto the Load-stone but is drawn unto it Thales and Anaxagoras think that the Load-stone hath life in it because it attracteth a substance like it self as lively creatures do Lucâ—etiuâ— and Orpheus think there is that Sympathy between the Magnet and the Iron which is between the male and female and in this they erre not much Averroes Scaliger and the Cardinal Cusanus would have Iron to move unto the Load-stone as unto his originall Mattix Galen thinketh that it draweth by his substantiall form And now I must come unto the opinion of my renowned Fellow or Collegue D. William Gilbert for his Magnetick skill and deep search as well contemplative as experimentall touching this Subject His mind is that this attractive virtue in the Load-stone doth spring from formall actions or originall and primary Virtues or vigours For he concludeth that the Magnetick force proceedeth from a particular or singular form differing from that formall and specifick cause in mixt bodies mentioned by the Peripateticks but saith he it is a certain form which is the proper entity and existence of the starry Globes and their homogeniall incorrupted parts which he calleth the Primarie radicall and astreall Form namely such a one as is in the Sun the Moon and other celestiall Stars And he averreth that after a like manner there is one in the earth which is that true Magneticall Puissance which is called the first act or vigor And this he saith is not derived from the whole heaven affirming that it is procreated by Sympathy through influence or occult qualities neither is it from any peculiar starre For it hath its Magneticall virtue from the earth c. This is my learned quondam Fellow-Collegue his opinion whose pains and industry in the research of this Subject's practicall conclusions as I cannot but commend and extol So on the contrary side reason will not permit me to consent unto this his speculative foundation or root of the Load-stone's virtue in all For who can believe that the earth it self much less the particulars thereof can have any Virtue radically from it self when it is evident that as well the earth as the heavens came radically out of the waters And therefore as the heaven was before the earth it must needs follow that the formall Virtue of the earth did totally descend from heaven and consequently the earth had no such property from it self But of this hereafter more at large Among the Ethnick Philosophers Plato and of the Christians Scaliger and Fernelius do think that the cause of this Attraction is Divine and from above but how and after what manner they express not And therefore though in a generality they have spoken the truth yet in these common words they seem to expresse they know not what In particular I will conclude with the last opinion which is the most idle and insufficient of all the rest and therefore is worthy to be made the last and most unworthy part namely the tayl or excrement of them Franciscus Rucus maketh a great doubt concerning the wonderfull property in the Load-stone and because forsooth the pitch of his capacity can attain no higher then unto Superficiall things and such as are subject unto sense therefore he judgeth all effects beyond his reach to be Cacomagicall and consequently he maketh a doubt whether the cause of these actions in the Load-stone be not an impostury or subtill slight of the Cacodemons or evill spirits And yet this man is more to be born withall then such as do boldly averre that the act and wonderfull effects of the Weapon Salve is cacomagicall For he speaketh not absolutely as they do who without any farther doubting do seem to attribute all hidden effects unto the Divell and so deprive God of his due but onely this man maketh a doubt whether it be so or no. CHAP. II. In this Chapter the Author's Opinion touching the originall intermediate and immediate Action or Virtue of the Load-stone is enucleated and set down at large I Am sure you do remember how in my precedent discourse I have demonstrated that God in a generality doth operate all and in all and then after what manner the self-same Unity in the Divine essence is manifested in its property according unto the multiplicity of his sacred Volunty which is therefore proved to be manifold because the particular effects of his actions which are not put in execution but by his Volunty are infinite in Variety And for this cause I shewed unto you that there are attributed unto one and the same sacred essence Ten severall denominations or Attributes whereof some send out emanations of dilatation and extension by the which the waters were expansed and spread abroad by subtiliation and shaped into bright clear and transparent heavens and of such kind of influences are those which are emitted and infused into the world by HOCHMA through JAH or by the Spirit of Wisdome and those which spring forth from ELOAH
by the Port of TIPHERETH which importeth beauty and brightnesse into the Sun who by dilatation doth clarifie and subtiliate the spirit of the world and expelleth darkness and this action doth proceed from the center to the circumference And contrariwise there are other emanations which pour out beams of attraction or contraction as doth ELOHIM by the port Binah or Prudentia into the globe of Saturn By this therefore the Spirit of God in his prudency did tie and hang the heavens as it were lincks in a chain of gold together and did bear up the elements in their places and sucked or contracted the grosser part of the waters from the circumference unto the center and there did confirm and fix them in a dark and gross manner So that the fountain of this attractive and contractive property is in the divine Attribute ELOHIM which for reasons that I have told you before is the head of the northern property namely of cold drought opacity congelation incrassation and rest which is caused in the center because it is the terminus ad quem the point unto the which the contraction or attraction is chiefly made beyond the which there can be no further penetration And for this reason the centrall vertue which is in the bowells of the earth doth draw and alluâ—e all weighty things unto this point which when they attain unto the center can passe no further for it is at that centrall butt that the property of ELOHIM doth aime and the Divinity which dwelleth in the earth's center is the divine essence under the name and property of ELOHIM the seat of whose immediate emanation is the angelicall order of Thrones which belongeth unto the earth or grosser waters his magazin or treasure-house in the starry heaven is the globe of Satuâ—n whose property for this reason is cold and dry astrictive contractive attractive and retentive for his beams contract unto the center and he is the Lord over the North-winds which are cold and dry contractive attractive sad and melancholy and it is the Planet which doth administer unto the Pole-star called by the Aegyptians Alruckaba forasmuch as it hath the nature and property of Saturn and Venus and therefore it is the principall helper and assistant in performing not onely the attractive effects of ELOHIM and for that reason doth endue the nature of Saturn which abounds in the Northern effects of ELOHIM but also it participates with the condition of Venus which is the Planet that commandeth the concupiscible faculty and for this reason it maketh a naturall coition namely it draweth with a voluptuous delight his like even as feminine matter is eagerly affected to draw or suck masculine form unto it This therefore is the reason that the earth doth attract unto it the formall shapes which descend down from above and burieth them within its womb with delight For heaven is affirmed by all true Philosophers and Cabalists to be the masculine and the earth the feminine Neither can I but consent with Lucas Gauricus the Astrologians opinion where he saith as is recited before That the star in the Tail of Ursamajor or the great Bear is President of the Load-stone as also that Saturn is the Planet which is allotted unto him and lastly that it hath an speciall relation unto the Constellation of Virgo and the rather because Virgo is that Signe of the Zodiack which possesseth the very self-same Longitude that the said star doth and for that it is of an earthly stiptick and attractive nature as also of the condition of Saturn and Venus All these reasons have been strong motives to perswade me that these are principall celestiall agents in the Northern disposition and property of this lower world and consequently in the attractive motion of the terrestriall northern Pole and every particular thereof I told you before that the eternall Unity everlastingly One in essence dividing or transforming it self by property into Trinity did shape out or describe ideally the archetypicall or internall world according unto whose example he did afterwards delineate or frame out the typicall or externall Wherefore it must follow that if the typicall or naturall world was framed after the idea in the intellectuall or mentall world then what parts or properties are made evident unto our capacity in this world were also the same in the archetype for Quod facit tale est magis tale There was no house that the Carpenter or Brick-layer builded but it was first delineated in the idea of his intellect and then drawn forth superficially in paper and so afterward put into a solid execution so also David confessed that he had the Temple which Solomon erected first drawn forth ideally by Gods finger Now when that God had in his divine counsell thus ordered and shaped out an ideal world in himself to put it in execution and as it were to make it to appear unto mans sense he emitted himself out of himself in the form of an eternall emanation called his Image which was his wisdom by which the generall world and every particular thereof was produced according unto the ideall pattern which was in it self This therefore being so and being that the divine essence can no way be divided howsoever it varieth in property it followeth that every particular beam which shineth out diversly from that catholick emanation to create differing things is one indivisible essence with the whole emanation and therefore he is said to fill all and to be all in all And that the incorruptible spirit is in all things and that he filleth the whole earth I proceed therefore thus If the created world have his shape his members and every particular property assigned unto it by that formall and vivifying world which is described and imprinted in this divine and all-sufficient and creating emanation then consequently all the members properties and natures in this world are graphically or curiously painted out in the supernaturall one it remaining nevertheless one and the same in essence And therefore as in him the catholick image of the outward world is contained so every beam or emanation that issueth from him but is not divided from him containeth the shape of the world And for this reason the wise Philosophers have said That each creature enjoyeth a proportion of the great world by which it is shaped and made in it self a little world as shall be demonstrated by the Load-stone more plainly hereafter And again man is called Omnis creatura as he doth participate of all so that his soul is said to be Ad imaginemtotius sapientiae facta omnium in se gerens similitudinem Made after the similitude of all wisdom bearing in it self the likeness of all things And therefore it is tearmed of another Omnium similitudo The likeness of all things And the reason is because it is one Unity Hereupon also it is reported to be a certain divine and individuall substance Alkindus in his Book de Radiis speaking
after an Astrologicall manner seemeth to aver so much in these words Si alâ—cu datum esset totam conditionem coelestis harmoniae comprehendere mundum elementorum cum suis singulis contentis in quocunque loco quocunque tempore plene cognosceret tanquam causatum per causas si etâ—am aliquam rem hujus mundi in tota sua conditione cognosceret coelestis harmoniae conditio ipsum non lateret sed etiam causam tanquam per effectum suum comprehenderet omnis enâ—mâ—res quanâ—umcunque modica in mundo elementorum agens totius coelestis harmoniae est effectus Whosoever doth comprehend the whole condition of the celestiall harmony he may fully know the whole elementary world with every content of the same in every place and at all times as the effect by the cause Also if he understand any thing of this world in his totall nature and condition the celestiall disposition and condition will not be hidden from him but will be discovered unto him as the cause is by the effect For every thing in this world how little soever it be that acteth is the effect of the whole harmony of the heaven By which words Alkindus being deeply seen in the mystery of nature seemeth to aver that as there is a descent from unity unto multitude so all that multitude is in that unity as also that unity filleth all the multitude so is 1 in 2 and 2 in 3 and 3 in 4 and 4 in 5 c. and yet that unity which is the beginning is the end and all in all So light enforms the angelicall creature the angelicall the starry creature the starry creature the elements and the elements the compound creature Wherefore open the compound creature and look upon the elements divide the Elements and you shall find the starry and quintessentiall nature open these and you shall conceive the subtill alterity of the Angelicall spirit in which is the Divine act or immediate beam from God In this work therefore there concurreth in the separation of the first a sensible aspect in the other we must behold with intellectuall eies So that you may observe how all is in every thing and every thing in all Hereupon it was also that Hermes said speaking mystically and not after the common sense Qui fornacem cum vase nostro construit novum mundum conflat He which maketh our furnace with the glass to it he maketh a new world But what needs more words when we find all this confirmed by demonstration For we know that the Load-stone is but a part of the Earth and yet it hath all his Circles and both his Poles yea and that very nature in all respects between each Pole and Circle that the whole Earth hath and thereupon it is termed Terrella or a little Earth and so may the whole earth be tearmed parvus mundus being it containeth the Poles circles and astrall yea and Elementall natures of the great world no otherwise then the great world doth in all those respects represent the Archetype which is carved out intellectually in the all-working Spirit of Wisdom or sacred Emanation yea and we go yet deeper into our diminutives For if a piece of Iron rod which naturally aspecteth the North and South be brok off that small piece will have also as exactly his North and South Pole and consequently his circles as the whole rod and nevertheless the rod keepeth still his North and South point as before The like in the Load-stone will happen as experience shall hereafter make it appeare more plainly That we may come a little nearer to the explication of this Mystery ye must understand that this eternall catholick Emanation is the essentiall and spirituall rock out of which first the great world in generall and then all particular things therein were carved or framed by generalities first according unto the Ten generall Emanations and their properties which the Ethnicks in some sort referred unto their Ten generall Predicaments and this again had their specialities or subalternate degrees of many ranks and orders of dignities all which were at last made apparent by the infinity of individualls which they did in their kinds produce according unto those divers beams of the multiplicite Will or Volunty of God which this eternall Emanation poured out into them All which particular beams more or lesse being not divided in essence from the universall Emanation or the Spirit of Wisdome which made all things are the spirituall Corner-stone on which every creature as well particular as universall doth formally or essentially consist and this Corner-stone is that internall essence in every thing which as it giveth life so also it is all and over all the things that it inacteth with life and therefore also the soul whose Center this Corner-stone is is said to be in all and every part I will leave to speak of its action in other creatures and will onely insist on our main Subject in hand which is the earth and her off-spring or progenie amongst the which the feminine Load-stone and his ferruginous mass are chiefly reckoned Divine Philosophy teacheth us that the Globe of the Earth is sustained by this Corner-stone and consequently hath her manifold Virtues from it Ubinam eras saith JEHOVAH quando fundebam terram quis disposuit mensuras ejus aut quis extendit super eam lineam Super quo bases ejus defixae sunt Aut quis jecit lapidem ejus Angularem Where wast thou when I laid the foundation of the earth Who disposed of the measures thereof and who did extend over it a line upon what basis or foundation was it sustained or who laid the corner-stone thereof In the Weather-glass which I have described in my precedent Philosophicall discourse you may discerne two points corresponding unto the two Poles namely the mattras head above resembling the Northern Pole and the water below compared to the Southern Pole the aire interposed betwixt them unto the spatious heaven or sublunary spirit which is betwixt these two Poles the middle of which in the figure 1. the Aequinoctiall doth â—ut as being in the mid-way betwixt the two Poles We find evermore that when the aire included in the top of the Mattras or bolts-head is cold namely when the northern blasts are sent forth it will be contracted and consequently will suck or draw up the water and thereupon we are taught the reason of the attractive nature not onely in the northern or septentrionall winds but also in the Load-stone and all other things which by contraction of the aire do draw and suck unto them namely that they have that property from the power of Gods Spirit which by his angelicall organs doth blow from the north By this also it is made evident why one Pole doth suck and attract from the other in the Load stone namely by the continuity of the spirituall axle-tree which is made and animated by one corner-stone or essentiall and centrall spirit
he operateth on the left hand yet shall I not see him he will cover the right quarter of the world and yet shall I not behold him So that what Pagnâ—nâ— maketh the orient angle of the world Tremellius maketh the face or fore-part of the world and so-forth Whence it appeareth and that as I think without further controversy that the direct disposition of man according unto the situation of the great world is when his face is disposed unto the orient or east angle of the earth And for this reason are the two eyes of man disposed in the frontispice of his fabrick as also of all other creatures that they might after a long nocturnall darknesse behold with delight the orientall Sun that by the presence thereof they might adore the Creator thereof in whose power it is by his golden aspect to banish the presence of the gloomy night and consequently to salute it as being the visible type of the eternall Sun 's invisible beauty who also as Scriptures hath taught us will appear at the last day from that easterly point to renovate and purifie by fire the corrupt world If followeth therefore that mans right hand or right part must respect the south as his left hand the north All which are by so much the more apparent by how much they agree and concord with Philosophicall reason For the Liver being on the right side of man doth most conveniently sympathise with the southern nature being that it engendereth by its vertue warm aery blood and sendeth it forth by the channells of the veins every where over the microcosmicall earth to make it to vegetate even as the southern wind produceth tepid or madid showers to water the microcosmicall earth that thereby the plants and heâ—bage which groweth on it may encrease and multiply by vegetation The left side or left hand is rightly compared unto the worlds Boreal quarter or the Arctick pâ—le for as in that angle the aire water or earth is cold and dry apt to congelation of a contractive and stiptick or restrictive nature so also we find that the spleen which lyeth in the left part of mans body is the receptacle of melancholy or congealed cold black sowre and earthly humours and as the northern blasts of the macroâ—osmicall or great world do obscure and mask or eclipse oft-times the fair sun-shine of the east and by that means do procure an obscure darknesse over all the hemisphear even so in the little world the flatuous fumes sent forth from this northern splene contracteth the heart and instead of wholsome and bright passionâ— namely of joy mirth and gladness which the beauteous sun-shine of life procureth unto man it bringeth forth dark passions as are sadness fear dispair and such like yea and causeth the heart to suffer the effects of syncopes and palpitations Thus therefore you see the two opposite poles of the little world to concur in effect and that in all respects with that of the great world counting the southern pole from the Aequinoctiall For if we divide the Load-stone in the middle that part in the Aequinoctiall which is next the north-pole will serve and stand in place of the South Pole and if again that half be divided in the Tropick of Cancer the division about the Tropick of Cancer will be his South Pole But to look more internally yet into the little world we find that it consisteth on that spirituall Corner-stone by which the world was made and the earth sustained and consequently in which the world and every point thereof was ideally delineated from the beginning before it was made after the manner of the earth which is said to be full of the Spirit of Wisdom Hereupon it is termed the Temple of God the body and members of Christ and the habitacle of the Holy Spirit as is said before For this cause therefore we must think that there are secret Poles circles and starrs assigned unto man as well spirituall as corporall no otherwise then there is unto the earth and every Magneticall portion thereof So that in man is the properties of the Macrocosmicall winds and consequently in it may passions be bred and produced which are as well Antipatheticall as Sympatheticall Now verily if in the second place we shall duly observe the nature of the Load-stone we shall not a little admire at the rare and singular properties thereof yea truly we shall find it almost to passe man's reason and understanding that a hard mineral stone unmoveable and stupid should neverthelesse be possessor of such spirits which are able insensibly to display and transmit their occult faculties and virtues quite through or a travers the hardest stones the most solid and closest grained wood the thick and intranspirable plates of mettal yea the impenetrable glass it self and other such compacted stuffe which have not any sensible Spiracle or porosity and that it should work on it self and on Iron and that it should behold the Pole Arctick at so long a distance as there cannot be a greater in our regard namely from the earth unto the highest heavens or the eighth Shpere the which is almost incommensurable I mean unto the Pole-star I dare boldly say that all the Schoole of the Peripateticks who made profession to give a reason of all things and to be ignorant of nothing that toucheth the most occult and intimate secrets of nature would find themselves much troubled and puzzeled and as it were inclosed in a confused Labyrinth of phantasticall imaginations and Chimerian surmises before they could discusse and unvaile this misty business or unrip the fardill of so profound a riddle that is to say ere they could hit the mark or attain unto the wished end of this inquirie which is onely pointed at and demonstrated by the finger of a far truer and diviner Philosophy whose main Subject of all actions and power is the spirituall Corner-stone Jesus Christ in whom is the plenitude of Divinity as St. Paul teacheth us Is it not wonderfull that this spirit can pass like that celestiall one in Man where the aire is not able to penetrate Is it not an evident Argument that it is of an aethereall race which is able to operate these effects quite through such solid bodies Wherefore let not Plutarch make his brags as he hath done where he striveth to undo this intricate Gordian knot or tye reputing it a shame and defect in such learned men as have medled herein and have not dived into the depth thereof being that at last he himself sheweth palpably herein his error after he had made so strict an inquisition For he concludeth that the insensible emanations or emissions or effluxions which issue out of the Load-stone and produce his attractive effects are gross and flatuous whereas if he had a little better considered the businesse he would have found that the subtilest and most rarified aire is not able to find any porosity or spiracle to breathe through thick
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
blood which is sucked into the iron or other weapon and retained in it for so pure worthy and subtle is the spirit of man's life that every creature doth by a naturall instinct affect to participate with it yea the very devills are said to affect a dwelling place in mans body by reason of the excellent temper thereof Neither would I have any man to scorn this saying of mine for there is a concupiscible passion even in the very stones and minerals themselves as in the Load-stone and Iron it is made manifest and the spirit of the Iron though it be minerall is of the same condition in his catholick nature that all other spirits are And therefore marvell not though I say that the universall spirit affecteth the animal being that for the same reason there hath been noted to be both a sympatheticall and antipatheticall condition between as well the mineral and vegetable and the mineral and animal as between the animal and vegetable But I will produce unto you a probable demonstration There was an Earl of whom in my Book intituled The squeesing of Parson Foster's Spunge I made mention that had his Gardiner cruelly wounded in his hand with a syth as he was mowing of grass the wound bled shrewdly and could not be stenched They went up unto his Lord and signified so much unto him and implored his assistance and desired to have some of his weapon-salve He commanded that forth-with the syth should be knocked off from his wooden handle and conveyed unto him The wounded fellow hearing so much took a hammer himself and holding it with one hand he struck hard upon the weapon or syth with the other and immediately a wondrous thing to tell and yet far from any suspition of diabolicall art the blood stenched and he bled not one drop after it as if the mineral spirit which retained that of the animal were terrified and as it were in awe of the animal spirit that struck it and thereby lost all the faculty of attraction or that the spirits included in it which did consent in harmony with the spirits of the bleeding man had rejoyced in a kind of revenge which was taken on the weapon For know that there is a sympatheticall and antipatheticall irradiation as well between the animal and the minerall as between the animal and animal or mineral and mineral But mark I pray you a second notable observation touching this point Sir Bevis Thelwell told me that for triall upon a Wheelers ax that had wounded him grievously on his leg after it was anointed and wrapped up the wounded person that could not sleep for pain in five nights before did sleep immediately after the oyntment and was at rest which when Sir Bevis Thelwell espied he would needs make triall of a thing which he had heard confirmed by many He opened the anointed Ax and scraped off the oyntment at one corner of it and forthwith he was advertised that the party complained of a grievous pain which he felt just about that part of the wound where the ax was bare by scraping whereupon also he anointed that protion over again and suddainly the party felt ease The same experiment was made and found true by the said Lord Captain Stiles and Sir Nicholas Gilbourn I can also say upon mine own knowledge that in the Church-yard on Bred-street-hill a widow-Gentlewoman having a box of this oyntment cured many of the Tooth-ake by pricking the pained tooth with a sharp stick till it bled and putting that stick into her box of oyntment Among the rest one of her neighbours a contentious woman having the tooth-ake made means unto her for her cure or to have ease Her teeth were pricked and the stick put into the oyntment and she grew well But within three or four daies after she fell out with the Gentlewomans maid and gave her Mistress but bad language all which the maid did certifie her Mistress of The Gentlewoman being merrily disposed said She would make her repent it and went unto the box and took away the stick belonging to this woman out of the pot and put it into a bason of cold water and immediately the woman had such pain as she was forced to sue to the Gentlewoman and she receiving another stick which had pricked her teeth anew it gave her immediate ease Which accidents when I had well contemplated I thought with my self that the included spirit had his chiefest comfort from the oyntment by keeping them warm and that if the oyntment was removed the cold aire which is an enemy to the activity of the bloody spirits was potent over it and did congeal them and so by consent of the beamy influence of life emitted from the wound unto the included spirits and continuated ever unto them as inseparable for it was one and the same spirit according unto Ezekiel's testimony in two severall properties that blowed from the north-wind and the south what distemper befalleth the included and congealed spirits in the weapon happeneth by effect of remission of evoked beams and as it were by a report unto the wound of the patient Again we must consider that the separated blood hath in it each respect of the Microcosm no otherwise than a portion of a whole Loadstone being divided from the whole hath in it all the proportions of the World namely the Poles Aequinoctial and so forth as well as the whole in it so that the Idea of the wounded member is in the spirits of the emitted blood and maketh his relation to every part thereof no otherwise than the poles of a piece of the Loadstone do unto the whole As also there is the like occult attraction and emission of beams between the little blood emitted and the whole bulk of blood retained in the veines as is between the small amputated Load-stone and the whole I conclude therefore that as the congealed bloody spirits in the weapon or amputated blood do by vertue of the homogeniall heat and unctuosity of the salve or oyntment ripen and exspire out by little and little unto his fountain no otherwise than the spark in the grain of corn being kept and preserved in the earthly matrix from the cold crude aire doth aspire upward to the heavenly Sun so also by little and little doth the wound heal and mend in the wounded creature And thus much for the manner of action between the wound and weapon-salve Now a word or two touching the intervall or longitude of distance between the wound and the oyntment The distance betwixt the Pole star and the Load-stone is unknown and yet the one doth operate in the other by sending out their reciprocall beams upward and downward therefore here can no certain limited sphear of activity be assigned unto their action The Sun and the spirit in the grain of wheat do operate in like manner by a continuation of one and the same nature Lo here is the limited sphear of activity also
abolished being no man can justly determine of the extension of the solar influence of whose nature the beam in the grain doth participate no otherwise than one small Load-stone cut out of a great one hath his parts or poles and circles in every respect corresponding with those of the great one Man hath a most subtle influence or vivifying spirit of life sent down and infused into him by divine inspiration in which is the property of the four winds as the Prophet Ezekiel telleth us and consequently the Idea of every nature but the essence of this spirit is indivisible and therefore the vivifying spirit sent from it into man hath all the properties of the spirit that infused it no otherwise than a lesser Load-stone cut out of the greater hath in every respect the property of the greater And consequently the spirit of the one is no more divided from the other â—han the Sun-beams can be divided from the Sun But the Spirit of the Lord filleth all things as Solomon hath it and maketh the dimension of his operation in man more or less according unto his will and therefore will admit no such phantasticall limited sphear of activity as the wisdom of mans invention I mean the subject of the pagans Philosophy which is folly before God would inferr For this reason therefore Hermes saith Anima mente Deoque plena intima mundi replet complectitur extima vitamque haec omnibus suggerit The soul or vitalâ— spirit being full of divinity filleth the world and embraceth externall things and this giveth life unto all things without it giveth life unto the great and perfect animal the world and breathing unto each thing that liveth within it And again elsewhere Naturá incorporeâ— nihil est capacius nihil velocius nihil validius aut potentius Sic iterum à te ipso incipiens meditare atque animae tuae praecipito quae citius quam praeciples evolabit Jubeto inquam ut transeat in Oceanum illa priusquam â—usseris ibi erit indenbi nunc est nequaquam discedens Jubeto iterum ut in coelrm volet nullis pennis egebit nihil ejus obstruet cursui non solis incendium non aetheris amp iâ—udo non vertigo coelorum non syderum antiquorum corpora quin penetrans omnia ad supernum usque corpus transcendat Quinetiam sivolueris Globos omnes transire coelâ—rum quodque supeâ—ius est investigare id quoque tibi licebit Adverte quanta sit animae â—uae potestas quantae celeritas There is nothing more capable than the incorporeall or spirituall nature nothing more swift and quick or nimble nothing more strong or powerfull Again Beginning thus with thy self do thou meditate and command thy soul what thou pleasest and it will flye sooner than thou commandest Command it I say that it pass into the Ocean sea and it will be there before thou bidst it Again command it that it flye into heaven and it will want no wings nothing will hinder her or stop her in her course no not the heat of the Sun nor the vast largeness of the heavenly or aethereall vault nor the wheeâ—ing about of the starry orbs nor yet the bodies of the other starrs but peircing all these it passeth quite through even unto the highest body Moreover and if thou wilt have her to pass â—ver the celestiall Globes and to search out whatsoever is above thou maist do it also Mark therefore how great the power of the Soul is and how swift and quick it is in its execution c. thus far the wise Hermes By both which places we may observe first that the Soul in generall and therefore in particular is full of Divinity and consequently that it is this Divine Essence that worketh in this soul all in all in the world and every member thereof as the Apostle saith and therfore the said Philosopher in the place before Anima mâ—nte Deoque pâ—ena c. Secondly that this Divinity in the catholick created spirit filleth all things in an Angelicall existence that is indueth the mantle of the vast worldâ—s spirit And this agreeth with Scripture which saith that Spiritus Dei implet omnia The Spirit of the Lord fâ—lleth all things Spiritus incorruptibilis inest omni rei The incorruptibe Spirit is in all things Deus vivificat omnia God vivifieth all things and consequently is the essentiall act and life of the world as I have proved fully in the first Book of this Treatise wherefore Hermes in another place saith thus Animae universâ— per omnem mundum ab una mundi totius anima profluunt tanquam dâ—stributae circumferentes The universal souls throughout the whole world do proceed as it were distributed concurrentâ— from one soul of the whole world which is all one with that which we have said before namely that all Souls in this world are certain beamy streams proceeding from that catholick Emanation which issued from the eternall Fountain of the illuminating act to some more copiously and to some more spâ—â—ingly and therefore Man â—s said to be in dignâ—ty little less then the Angells by reason of the large portion of Light bestowed upon him Spiritus Dei fecit me saith Job sed inspiratio Omnipotentis fecit me â—melâ—igere Thirdly That in the very twinckling of an eye it is able to penetrate quite through all things and that at what distance it pleaseth and consequently will not be limitted by any imaginary Sphere of activity But Mr. Foster and his complices will reply that the spirit which should operate in the blood and from the blâ—od to the Ointment is a naturall spirit and not this Divine Spirit This Objection maketh me to smile As who should say that this act of vivifying yea and of every other faculty belonging unto man's spirit doth not move from one and the same Divine Fountain when the Apostle saith In him we move we live and have our being Again it is said that in the blood is the soul or spirit of life And St. John saith In Verbo erat vita in the Word was life I will tell you therefore what a true Philosopher saith touching this point Anima saith he ad similitudinem totius sapientiae facta omnem in se gerit similitudinem est que spiritus intellectualis semper vivens semper in motu secundum suâ— operis officium variis nuncâ—paâ—ur nâ—mâ—nibus Dicitur vita dum vegetat spiritus dum contemplatur sensus dum senti animus dum sapit mens dum intelligit ratio dum discernit memoria dum recordatuâ— dum vult voluntas ista omnia non sunt nisi una anima proprietate diversa sed essentia unica The soul of Man framed after the similitude of all wisdom doth beare in it self the likness of all things and it is an intellectuall spirit ever living and ever in motion and it is termed by divers names and appellations according unto the office of the work which it
effecteth For when it vegetateth or causeth to grow and multiply it is called life when it contemplateth it is termed a spirit it is called sense when it is conversant about the function which belongeth unto the externall sense it is termed the mind when it is versed about wisdom it is called Mens or the mentall beam when it understandeth it is termed reason when it discerneth between good or bad it is called memory when it remembreth it is styled Volunty when it willeth and yet all these are but onely one soul divers properties I say but one onely essence So that it is the same essentiall act which causeth life and contemplation which maketh sense and intellect which effecteth memory and reason and to conclude that willeth or nilleth Which being thus Is it not a sinfull thing in ignorant persons to make the occult actions of this abstruce spirit by which they live move understand discern between good and evill remember see feel hear touch and â—ast the effects of the devill and consequently to rob their bright soul of her honour instead of giving her thanks for her assistance by ascribing her arcane operations most irreligiously and falsly unto the devill And why I pray Why because they cannot dive into the depth of her activity by whom they themselves do live move and have their being Yea and to limit her activity with bounds according unto their pleasure who though they know not so much have their life and volunty from her which limiteth them according as she pleaseth who is infinite in her being for so much as she is a portion not divided from that Divine Emanation which is infinite in his extention It is evident therefore that this vivifying Spirit can send forth its action unto any mark in the world from any specifick nature but especially from the Microcosmicall creature and the rather if the mark be of the same specifick condition and the vehicle of the spirit namely the effused blood measuring first the distance between the wound and the Ointment Moreover we shall find this confirmed by other of her operations effected in the same Microcosmicall Mine from whence it emitteth its beams at an unlimited distance As for example It is found by experience and that by naturall means without any suspition of Cacomagicall devices or superstitious artifices that if a persons urine that hath the Yellow Jaundis be conveied at the distance of a hundred miles as by an honourable Person of no small rank and entire in Religion I am informed who hath often times made the tryall hereof unto a place where a composition shall be made of the urine and ashes of a certain tree commonly known and had in this Kingdom with certaine blades of Saffron as hath been told you in my Book entitled The Squeezing of Parson Foster's Sponge it often-times cureth that disease when the best of Physicall experiments have failed and this Medicine misseth seldom where the disease is curable And now I will relate a true story which befell this last yeare 1630 upon a Chirurgion's wife who dwelled not far from the Tower of London She fell desperately sick of the Yellow Jaundis and had sick gripings and shouâ—ings withall about her Stomack my self after many others was called unto her but prevailed but little by our Physicall means over the disease wherefore she hearing me tell of the many cures which this Noble Earl I spake of did perform in having the Parties water she sent her man unto me with her water to request me to make some means unto the Noble Man for her The fellow was sent by me with a letter four miles into the country and when he came unto the house he found two that were there to give thanks for their recovery For by that means they were cured The urine was received for my sake and the fellow sent away But mark the consequence so soon as the fellow was parted with the urine the sick woman was tatled unto by demure Gossips and told that it was done by witch-craft and the devill and therefore dangerous for her soul which made her rage and cry-out upon witch-craft and was much discontented which when I heard I came no more unto her esteeming her ungratefull and sent suddenly to the Earl to request him to undo the business and break the clods which he sent me word he would do but told me it was to late For said he it will work the effect howsoever Indeed the woman mended immediatly after it and no doubt did ascribe the cure unto some other inefficacious Physicall trash applied per chance unto her by some Mountebank All this I spake to my knowledg and I am not ignorant of the manner of the cure For it pleased the Noble Personage to impart unto me the manner yea and the Ladies his daughters have cured many of this disease aswell rich as poore who have made some means unto them for this cure And this worthy Lord did assure me that he had cured at an hundred mile's distance I cannot chose but make you acquainted with another cure which he effected upon a noble Lady that was my patient She had extreamly the Jaundis and though I did in some sort remove them for a while yet it returned again I then requested the Noble Knight her husband to send her water unto the foresaid Honourable Personage and promised him to write my letter by him All was done as I counselled and the Countess her self took it into her care to dispose of the water and the rather because the Lady that was sick was of a Noble Parentage Somewhat i wrought with the disease but not to our purpose Whereupon I did visite this Noble Man and told him of the small success that his Medicine had He willed me to send her water once more and told me that a Lady was with him in the foresaid noble patients behalf the day before I sent again her water and from that time forward she mended apaâ—e and was perfectly cured There are a hundred who can justifie this to be true Neither can it be alledged that it might be done by some medicine used in â—he mean time To â—ut off this objection she was prohibited for all that season to take any medicine but bare food onely Now the reason of this cure is no otherwise effected then that of the weapon-salve for the spirit of the blood in the infected person hath a continuated relation unto his salt yea and its habitation is in the aereall salt of the blood which being a subtle earth in the center whereof is the spirit contracted and being partly dispersed in the urine which is the whey of the blood it sucketh and draweth unto it his like from the infected body whereby it being as it were resuscitated and newly revived it emitteth new beams to meet comfort and correct the infected beams emitted out of the sick body And again the infecting spirit of the iâ—teâ—itious humour is by vertue
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
election of their due times and seasons in gathering of them being that the Divine Wisdom that made them operates in them and by them taught him this skill because the devill also is by his acute observation made partaker of their knowledg and doth make use also of all these things to serve his own turn What because I say he hath this knowledg to elect every Simple in his force and season by observation of that reference which is between the starrs and them Therefore must not Man be partaker of their natural virtues or be made cunning in the skill of collecting them but by the aide and revelation of the devill When in flat terms the Scriptures say that God made them all for the use of Man must they be esteemed diabolicall in all that use them and therefore be forbidden because the devill doth sometimes serve his turn with them As who should say that God should create any thing onely for the devil's use and not to serve man in each necessity and that according unto his free will being that it is said that He gave man power and made him Lord over all his creatures What if the animal or vegetable or mineral Simple do in some cases harme and prove venomous yet in other respects it proveth salutary There is no wind so bad but bloweth unto some men good The Colloquintida Scamony Euphorbium Cucumer asininus Titimall Beaâ—s-foot Flammula Garlick and such like in the vegetable kingdom prove in some respects venomous and yet may be applied after a salutary condition unto the body of Man Also Arsenick Orpiment Antimony Quick-silver and such like in the minerall Sphere do kill being malevolously and without correction applied The Toad the Viper or Adder the Spider the Scorpion the Canâ—harides and such like in the animal region are deadly poyson unto man kind and yet they may be so prepared that they may prove wholsome medicines unto him and become counter-poysons But besides all this as there is nothing in the world that worketh more effectually by Sympathy and according unto nature than one wholsome and sound nature doth with another So verily is there nothing that operateth more Antipathetically and contrary to nature or destructively than the corruption of an empoysoned or infected spirit doth with a wholsome spirit of his like Species And the reason is because it coveteth and desireth by an earnest communication of his beams to receive as it were help and succor in its distress from the sound spirits unto the irradiations whereof it applieth it self for relief as we see in the time of contagion the spirit arising or emanating from the infected person applieth his infected beams greedily unto the emanating spirit of his wholsome like and so by a continuation of one unto the other the fiery venome of the one impoysoneth and co-inquinateth the salutary nature of the other and that onely with his specifick like For commonly the Plague familiar unto Men doth not stick or cleave unto the spirit of beasts namely unto that of Sheep and such other As in like manner the Murren in beasts infecteth not Man's spirit but the like specifick nature is evermore aprest to embrace and apply his beams unto his like For this cause therefore it is evident that as our of a wholsome Man there may be had a spirituall Mummy which is wondrous healthfull and salutiferous unto mankind inâ—omuch that for his universall respects it may be esteemed as a Panacaea or catholick medicine to preserve health So also there may be attracted out of Man after a strange manner of corruption of his spirituall Mummy a venome than the which there cannot be found a more pernicious or malignant one to mankind in the world For this reason therefore a certain Jew as I was by a Merchant that came newly from Fess in Barbary unto Lâ—â—orn credibly informed after he had beheld an English Marriner in the ship who had a red head and faining himself to be much taken with the love of him wrought so with him that for 300 Pound he agreed to sell himself unto him for his slave thinking in time to come to give his Jewish Master the slip and run away Within a while after the ship being ready to return and the Marriners going to take their leave of their captive fellow they resorted unto the Jew's house who after they had demanded for their fellow led them into a back Court where they found the red-headed captive his back being broke and a gagge in his mouth and chops and throat swollen which as he said was caused by the stinging of Vipers which were forced into his mouth and so hung up and exposed unto the hot Sun with a silver bason under his mouth to receive that which dropped from his mouth of which as he related unto me the Jew made a kind of poyson so deadly that it did surely kill where it touched affirming that he sold it at an excessive rate The like was effected as I was told by the Pope's Apothecary dwelling in Avinion and since it hath been confirmed by others that came from Rome by a certain Cardinal who immediatly after he had got his red-headed Mistris with child and nourishing her with all the delightfull dainties that might be till she was delivered did in a secret Court in his Pallace bury her armes and all unto the paps and so let loose unto her two hungry Asps or as a German heard it related two deformed Todes the which making immediately unto her dugs sucked and in sucking bit her and impoysoned her dugs and when the Todes were full that milk became as he said so venomous and deadly that it infected any one that touched it it was so subtle and piercing And besides as the former story goeth the woman was taken up and after her back was broken was hanged her legs upward against the Sun to receive that venomous liquor which distilled from it into a silver vessell wherewith he intended to have poysoned that Cardinall which stood as a block in his way between the Popedom and him But all was discovered and he according to his merit did endure the fiery triall for it And the reason why the red headed man or woman is elected most fit for this purpose is because they are subject by their nativity unto the influences of the Sun and therefore are the more capable of and obnoxious to corruption wherefore their spirituall Mummy being contaminated by the animal poyson is after his fermentation and putrefaction made admirably subtle and exceeding malitious And although the sympatheticall desire be in the specifick Mummy to be joyned with his like yet by reason it is infected and intoxicated by that antipatheticall spirit of the invenomed beast which hath got the mastery over it it cannot embrace his like sympathetically but it infecteth it also by his antipatheticall additament and so the accidentall venome converteth them both into his nature That there was a certain Hermit
of his peares did pass which caused him suddenly to fall sick Francis Follers and Marget Warny and Jacobit Equine confessed the 15. of January 1584. that they had Ointments by which they anointed rods and whips So that if they touched therewith but the vestments of any one he died not long after Also they said that if they anointed their hand with this Magicall Ointment if they but touched any one's garments they died within a small space after Thus you see how the devill cannot work but by naturall poysons For nothing proceedeth meerly of himself but prestigious apparitions namely those which seem but indeed are no more in effect then a painted image is in regard of the true substance And therefore let not the devil's ministers make their braggs that this commeth from his invention For the true Alchymists speak upon their own experience that their Matter when it is in rotting and black is more destructive then the venomous Tyrean or Serpent and therefore it killeth suddenly wherefore they warn the operatours to beware of their Fumes but when it appeareth in decoction between white and black it reduceth the Patient into a straight between death and health that is into a sickly constitution and the white which signifieth perfection of maturity causeth health and cureth infirmities and preventeth the malice that the black and ash colour bring with them So that you see the devill can do no more of him self then man is able Again for strewing of the destroying powder the same was effected by man's wicked invention in Millane the yeare 1629. And for the Ointment which killeth by an immediate contact the Jew and the Cardinall knew that wicked craft namely to abuse God's creatures as well as the devill for whosoever it touched it killed and again the Hermit effected the same business by anointing the hammers of the doores and had his Alexipharmacon or counter-poyson for it as well as the devill So that you may see that the wicked-minded man that abuseth God's good creatures as well as the devill altering it from the true sense for which it was created by God for the benefit of Man may rightly be rancked with the devill and be termed justly a devill incarnate in that without the devil's furtherance he can effect many devilish waies to destroy as well as the devill without flesh and bones I conclude therefore that it is a great absurdity yea and a gross foppery or madness in ignorant men so lightly to adjudge and censure the abstruce Magnalia or occult Mysteries of God in Nature as to affirm them to be actions or inventions of the devill though their effects were bad much less when they are good and salutiferous as is that of the Weapon-salve when it is commonly known unto God and all truly understanding men that it is the animal vegetable or minerall creature which effecteth the one by abuse and the other in the true property and virtue that is for the use for which it was created by God For God created all creatures good and consequently for a good use but it is the malice of the devill that diverteth it from his true use which also is evidently confirmed by the Wiseman in these words Creavit Deus ut essent omnia sanabiles fecit nationes orbis terrarum non est in illis medicamentum exterminii nec Inferorum regnum in terra creavitque hominem inexterminabilem ad imaginem similitudinis suae fecit eum invidiâ autem Diaboli mors introivit in orbem terrarum God created all things that they might exist or be and made all the nations of the earth wholsome and there is not any deadly thing to be found within them nor yet the kingdom of hell and destruction upon the earth And he created Man inexâ—erminable that is to last for ever and he made him after his own image but death entred into the world by the envy and malice of the devill c. For know this that before the fall of Adam all things were streightly and rightly taken and consequently not mistaken but after that he had tasted of the Tree of good and evill his corporall eyes were open and the creatures were interpreted and distinguished for good and evill and were converted unto both uses for from that hour the mysteries of iniquity and righteousnesse began to reigne in the world and evill began in the very first practise after the fall to shoulder goodness and vice did first prevail against vertue and by naturall means was employed by the first fruits of wickedness to wit the vegetable creature or a piece of wood by the envy of unrighteous Cain to knock out the braines of his righteous brother Abel when contrariwise this vegetable creature was in another sense a piece of wood namely in the form of a cross signifying the opposition which in this world is made between good and evill an instrument of Christ's death without the which there was no assurance of salvation We see therefore that all occult operations proceed from the hidden vertue in naturall things which were discovered by Gods Spirit as well unto mankind as conceived by the sharp-witted observation of Satan Unto good men I say they were detected by the good Spirit to do good and prevent evill for except the evill be known a counter-poyson will hardly be found out Unto bad men they were administred to execute mischief and iniquity I will reckon up some of these secret vertues in each of the three kingdoms of compound creatures namely Animal Vegetable and Mineral First therefore for the Animal The Owl is said by Albertus Magnus to have many notable vertues For saith he if his heart and right foot be put upon one that sleepeth he will forthwith tell what he hath done or any thing that you shall ask him and he saith that it hath been tryed by some of his brethren to be most true And again if one do but put it under the arm-pit no dog will bark at him Also the Goat's blood is reported by him to turn glass into a soft and malleable temper if the glass be sod in it and vinegar that one may handle it like paste so that if it be cast against the wall it will not break And if one maketh an oyntment of the same composition and do annoint his face with it things will appear horrible and terrible unto him And if the said composition be put in the fire and there be present one that hath the falling-sickness and a Loadstone touch him he will presently fall into a fit as dead and if some cold water be given him to drink he will recover So saith he if a candle be annointed with the Camel's blood all men in the room will seem to have Camel's heads And thus he proceedeth in his History with a description of admirable wonders which are effected by the occult properties of beasts vegetables and stones If Mr. Foster and his adherents shall say
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
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
though not so subtilly and spiritually as the Elementary or airy Northern Mummy doth from the lively or Southern natured man I could tell you of many vegetables which have a Magnetick property to suck and draw unto them being applied unto the soles of the feet or pulses of the wrists or armes for divers Aguish distempers But that I should in so doing prove perchance too tedious unto you and therefore I will proceed unto the second degree of the Magneticall virtue in the Mummy which is to draw or suck unto it his like not by contact or touch onely but ad distans and that by a spirituall attraction in the aire and at an unknown longitude as shall better appeare in these Chapters following CHAP. III. How by relation of Naturall things unto one another they do after that a corporall contact or touch is maâ—e betwixt them operate wonderfully and that by a Magneticall concent or Spirituall continuity both after a contact or touch is made in the curing of maladies or wasting his like by a mutuall operation at an unknown distance I Will proceed as I began from a generall proposition unto diversities of experiences the which afterwards I will prove feisible and possible by divers Demonstrative relations The Proposition It is possible that two Mummyes of opposite condition that is to say the one being of a deadly Boreall condition and the other of a lively and Southern or aequinoctiall property may after a corporall contact made betwixt them operate from one to another a far distance by a spirituall relation which is continued between them as well antipathetically as sympathetically Experiment to confirm the same An Italian Lord by an accident had his nose cut off and by the counsel of his Physician made a wound in one of his slaves armes and clapped his mutâ—lated nose unto it and so continued it untill a perfect union was made betwixt the flesh of the slave and his Master Afterwards a gobbit of the slaves flesh which cleaved to the nose was cut out and formed into the shape of a nose The servant's wound was healed up and for his painfull service during this exploit was manumitted or freed and with store of money in his purse went unto Naples which was above a hundred miles from the place where his Master remained whose adopted flesh on his nose prospered and did nourish from the veins so long as the man which was made free did live It came to pass that the manumitted person did die at Naples and thereupon immediatly the adopted flesh unto the Master's nose did decay and begun to gangrenate insomuch that if he had not cuâ— it off it would have marred all the rest and killed him This relation is known to be so true and certain that to this day it is famous over all Italy and in every man's mouth of that Country and testified by some German Writers and maintained as well by some Scotch as English men which have been in that Country By this History therefore we may seâ— that so long as the two bodies which made contact were of one disposition namely Southern or aequinoctiall they though being in body far remote from one another did operate spiritually and were present in spirit that is they did concur together with the aspect of their sympatheticall beams and the flesh was spiritually vivified from the slave 's lively fountain even as the grain of Wheat hath 〈◊〉 nourishment and viviâ—ieth by the application of the Sun's beams unto it but when the Southern or aequinoctiall or lively property of the bondman's spirit was changed into a deadly Northern and cold disposition then the vivifying spirit did â—â—ase to apply any more unto the adopted flesh and in liew of it the deadly Northern spirit did suck or draw away that which the Southern had bestowed upon it no otherwise then the Northern Frost in the world killeth and draweth out the life of the grain or seed or plant or herb by his contractive and Boreall property And for this cause the Gangrene which is a Northern diseaâ—e did take the borrowed portion of flesh on the nose Here therefore we see how the same spirit altered from a Southern or aequinoctiall unto a Northern condition operateth by a contrary and unnaturall and depriving means and that secretly and a far off I. A Corollary Demonstration taken from the Macrocosmâ— We see in the Wether-glass of which I spoke before that between the bolts-head and the place of the water to wit in the whole pipe of the Mattras there is an invisible airy spirit which though it be not seen of it self yet doth it operate visibly in effect Foâ— if the externall aire be very hot then it dilateth the aire included in the bolts-head whereby the water at the other end is observed to sinck down though no ocular Agent may be found but by intellectuall eies we may discern that it is done through the virtue and lively Emanation of Sulphurous Light in the aire by the secret emission of whose beams the aire is rareâ—â—ed and by rarefaction beateth the water downward and contrariwise by Northern cold the water is lift up through the contraction of the emitted Spirits So that we may discern how lively Emanations and consequently acting and vivifying spirits are sent forth from the lively and Microcosmicall fountain unto the creatures which are apt to animate and vivify but if the fountain become cold and icie in liew of a Southern acting addition of life it induceth a moâ—tifying and privative substraction and that as you may perceive in the Wether-glass by a spirituall concurrence or rather an invisible and insensible continuity which is between both extreams as you may easily see it demonstrated in the Wether-glass II. A Demonstration derived from the Load-stone's property If we shall take an ovall Load-stone namely and shall divide it in the middle namely in the aequinoctial about B C and then shal expose the part A B into his little vessel to flote on the water and also put the oâ—her half C D in another little boat or vessel in the same water we shall find that these two halves B C being of one aequinoctiall nature will desire to be joyned again together and to be reduced into the same continuity it was before and for that reason the spirit which is continued between them though the body be divided being invisibly united unto both divided portions doth direct them both and by an actuall emanation out of each of them attract suck and agglutinate as it were each of them in their naturall position as they were before Application By this therefore the continuation of spirits betwixt the flesh of the forementioned captive at Naples and that which the master borrowed remaining elsewhere is evidently argued and confirmed And though it may be alleaged that the Load-stone doth not draw without his orbe yet I say that though men do guess at the sensible attraction of weights yet can they
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
world for the good and benefit of mankind by the good Spirit of God neither are they therefore to be eschewed because that by evil men they may be converted unto evil effects and so diverted from their true usages for which God did ordain them but rather a skilfull natural Magician such as a true Physitian ought to be should first know the good uses of such hidden mysteries in nature that they might with the better effect imploy them for the good of mankind and then not be ignorant of those abuses which may be produced by them that they thereby may the better prevent and put by all such wicked effects as naughty men would produce by them unto the dammage and destruction of Gods creatures AN APOLOGY A short Apology for the usage of the Mysticall or Spirituall Mummy and to prove that as well the Antipatheticall abuses as Sympatheticall uses of it and all other naturall things are to be known and well understood by the naturall Magician or wise Physitian for preventions cause though not alwaies put in execution but onely where need requireth I Know that there will be many barking Cynicks inveighing Criticks and railing or Satyricall Momus's whose onely delight is fostred with the fire of disdaine or malice who smothered as it were with the blind and foggy smoak or fume of ignorance will say that if the Sympatheticall effects of the spirituall Mummy be allowable for a Physitian yet are the Antipathetiacall properties thereof odious and no way to be indured nay they are Cacomagicall because the divell doth instruct his ministers about the abuses of this Microcosmicall kind of corruption and therefore for this reason the very knowledg of such a thing is not to be indured c. These objections I know will these sensless and unreasonable kind of bablers make touching the knowledg of so mysticall a business But if their saying should take place amongst the wise what should become of Solomon's skil in naturall Logick Or wherefore should he who was esteemed the wisest among men be so overseen as to aspire unto the knowledg of all things whatsoever and to understand as well the enemies as friends unto man's nature For it is said of him that he knew the natures of living creatures the fierâ—ness of beasts the cogitations of Men the difference of Plants the virtues of roots and all things else that were occult and secret Nay why should he say that Wisdom the Work-Mistris of all things taught it unto him Are there not Plants and Animals and Minerals that are stark poyson and venomous unto mans nature as well as benigne and salutiferous He knew saith the Text the natures of all living creatures or animals and why so if that were true which those Scoffers mutter Why should he know or look after the property of such things which are poyson and harmfull unto mankind Are not the Aspis the Viper Adder and that putrifying or corrupting Worm termed Seps in Latin or Purâ—isur in French by reason of his rotting venom The Serpent called Dipsas which infecteth the spirit with an immensurable drouth the Amphisbena the Basilick the Dragon the Hollio Among creeping creatures the Spider the Scorpion the Toad the Lizard the Salamander the Cantharides and an infinite number of other as well earthly as watery Animals venomous and wonderfull pernicious unto mankind He knew also the differences and virtues of Plants But say these temerarious Judges What reason had Wisdom to show and discover unto him the abominable effects of the herb called Aconite which is so pernicious unto Man and Beast that the Poets fained that it grew alongst the shore of the venomous River Acheron in hell The Hemlock which was the character of death among the Athenians for with the juce thereof they poysoned the condemned persons The Jusquâ—ame or Hen-bane The Poppy of whose juce the somniferous Opium is derived The Toad-stool Scamony Euphorbium Colloquintida Bears-fooâ— Titâ—mal or Spurge Assera bacca Grunsell Flammula and an infinity of such like vegetables Also amongst the Mineralls Antimony Quick-silver Arsenick Rosalgar Verdeâ—rease Lithurge Cerusse Vitriol and an infinity of others My answer is That all these things though in themselves they are venomous yet being rightly handled and used by wise men they are made passing medicinable And I would have them know that God created all things good but it is the Divell and his instruments who by ill imploying of them do make them odious and detestable unto mans nature For as by their right use and application they may produce sympatheticall effects so by their abuse they produce nothing else but antipatheticall actions and rebellious conflicts with man's nature God I say ordained them for a good use namely for man's health but the Divell doth apply them destructively and malitiously which also the foresaid wise naturall Magician Solomon confirmeth in these words God created all things that they should exist and be and he made all the Nations of the Earth sound and durable so that there was not a destructive medicine in them Also God created Man inexterminable but it was by the malice of the Divell that death entered into the world And the wicked imitate him and are of his seed Whereby it is plain that it was the Divell and naughty men which are his instruments and indeed true Divells incarnate which do adapt that for a wicked use which indeed is good and righteous in it self What shall I say more what because that the Divell doth apply a good thing unto a bad use must that thing for ever be abhorred and eschewed of wise men And must for that reason the good use thereof be excommunicated out of man's society and be for ever after reputed for Cacomagicall damnable and diabolicall As for example Because the Divell and his adherents I mean the witches and Necromancers do by the Divel's instructions apply the Mummy of man as well corporall as spirituall about their pernicious and destructive inventions Therefore must all â—hey which use the same for a good and salutiferous intent be esteemed Cacomagicians Is it a sign that the Physitian who cureth diseases by it hath for that reason a commerce with the Divell Or must a Christian Physitian because he is acquainted with the evill which the properties of naturall things may effect by an unnaturall or antipatheticall adaptation needs put that evill in execution unto the prejudice of mans health Verily if things are rightly considered the knowledge of good and evill in the creatures do well befit the science of a Physitian for except he be acquainted with the evill as well as the good how is it possible to cure the harms which are effected by the bad being that except the cause be known the effect wil hardly or never be cured As for example If the nature of the spirituall philtre which infecteth be not discovered how should the cure be performed or the cause be extinguished or taken away The true Magitian doth
MOSAICALL PHILOSOPHY Grounded upon the ESSENTIALL TRUTH OR ETERNAL SAPIENCE Written first in Latin and afterwards thus rendred into English By ROBERT FLUDD Esq Doctor of Physick The Lord giveth Wisdom and out of his Mouth commeth Knowledg and Understanding Prov. 2.6 The Wisdom of the world is foolishness with God The Lord knoweth that the thoughts of the wise be vain 1 Cor. 3.19 20. Psal. 94.11 Beware lest there be any man that spoil you by Philosophy or vain fallacy through the Traditions of men according unto the rudiments of the world and not after Christ For in him dwelleth the fulness of the God-head bodily Colos. 2.8 9. LONDON Printed for Humphrey Moseley at the Prince's Armes in St. Paul's Church-yard 1659. To the Judicious and Discreet READER MY desire is Judicious and Learned Reader that it may not prove offensive unto any if in the imitation of my Physicall and Theo-philosophicall Patron St. Luke I mention and cite the testimony of Holy-Writ to prove and maintaine the true and essentiall Philosophy with the virtuous properties of that eternall Wisdom which is the Foundation and Corner-stone whereon it is grounded Was not this the radicall Subject of my foresaid Patron who was as well a Divine Philosopher as a Physitian If the office of of Jacob's Ladder was for Souls and Angels to ascend from the Earth unto Heaven and to descend from Heaven unto Earth and that by many steps or degrees corresponding-to both the Elementary and ethereall or Heavenly nature Or as the Poet speaking mystically If the chain of Nature hath its highest and last linck fastned unto the foot of Jupiter's chair in Heaven as the lower is fixed on Earth how is it possible for us earthly creatures or rather divine Images howsed and obscured in clayie tabernacles to wade of our selves through the confused Labyrinth of the creature unto the bright Essence of the Creator that is to search out the mysteries of the true Wisdom in this world and the creatures thereof but by penetrating with a mentall speculation and operative perfection into the earthly Circumference or mansion thereof and so to dive or attain by little and little unto the heavenly Pallace I mean the middle point or Center thereof where onely her abiding place is to be found who is the Center of all things whose Circumference is no where rationally to be imagined or thought of If God therefore in and by his Eternal Word or Divine Wisdom hath first made the creatures and sustained the same unto this present How can a reall Philosopher enucleate the mysteries of the Creator in the creature or judiciously behold or express the creature in the Creator for in him are all things but by such rules or directions as the onely store-house of Wisdom namely the holy Scriptures have registred and the finger of that sacred Spirit indited for our instructions Shall we with the Agarens and those which were of Theman forsake the Fountain of Virtue to search after true Wisdom where it is not to be found And yet nevertheless lest mine intention should by the misprision of any be ill interpreted or misunderstood I think it convenient to certify you that my pâ—â—â—pose in the progress of this Sacred or Mosaicall Philosophy is farre from any presumption to trench upon or derogate from the deep and mysticall Laws of Theology in her pure and simple essence or to oppose the current of her Argument against those usuall Tenents and Authentick rules in Divinity which have been long since decreed and ordained by the Ancient Fathers of the Church But as it is certain that one and the self-same place in Scriptures hath a two-fold meaning to wit an internall or spirituall and an externall or literall and either of these two senses are true and certain though they seem to vary or differ by a diverse respect no otherwise than under the name of one and the same man a double nature namely a spirituall Soul and a materiall Body are really to be understood So also besides such mysticall interpretations as the Texts of Scripture do internally contain it may also express and delineate externally such created realities as belong unto the true Subject of the most essentiall Philosophy And again we ought co consider that the Subject or method in proceeding or handling of both these progressions are in some sort different being that the one I mean Theology pointeth directly at the sincere and simple nature with the virtuous extentions and powerfull operations of the Divine Essence making her demonstration à Priori as if for the proof of a Circle's existence one should begin his inquisition from the formal Center or middle-point and so proceed unto the Circumference The other to wit Philosophy moveth by a clean opposit action or method from the externall of the creature or organ quasi demonstratione à posteriori to dive and search into its internall Center that it might there find out or attain unto the knowledg of the eternall Actor to wit of that all-working Wisdome which doth manifestly act or operate in it being warranted in this her manner of research by the wise Physiologist Solomon who teacheth us to search after and to discover the unknown Work-man by his known or visible works that is to apprehend the Divine or eternall cause by the created or temporall effect Or as the sacred Philosopher St. Paul hath it to see and consider the visible things of God that is his eternal Power and Godhead by his works No otherwise than the hidden centrall Monady or punctuall Unity of a Globe is after diligent inquiry found out by moveing first from the Circumference by the semidiameters and then attaining by degrees unto the middle and secret point which serveth as a formall prop or essentiall Corner-stone to sustain the whole Spherical Fabrick Which being so and seeing that the holy Bible doth fully handle and set down the Subject of both these Sciences by the way of the two foresaid Demonstrations namely as well after a Physicall as Metaphysicall manner My hope is that this my Philosophicall Discourse will not be therefore sinisterly judged of by the truly wise and unpartiall Reader because it chiefly relieth on the axioms or testimonies of Scriptures Now That the sacred Text doth every where specify the manner of these two proceedings it is made apparent in that it doth certify the mysticall acts or operations as well of the aeviall and temporall as of the eternall world But it is clear that the eternall world which hath neither beginning nor end being onely replenished with the glorious Majesty of God is the main Foundation on which Theology is grounded as on the other side the temporall or lowest world having both beginning and end and being divided into a visible heaven and earth with the creatures thereof is the main plat-form of the true Philosophy As for the aeviall world which hath a beginning but no end and was ordained by God to be
accord the whole file of Scripture doth confirm that it is effected by this wisdom Again the wise-man expresseth the wondrous effects of this Spirit in these words In se elementa dum convertuntur sicut in organo qualitatis sonus immutatur omnia suum sonum custodiunt c. Whilst the elements are converted in themselves as the sonnd is converted in an Organ of quality and all do keep and observe their proper sound c. But the Apostle doth more excellently expresse this in these words In Christo condita sunt universa in coelis in terra omnia visibilia invisibilia per ipsum in ipso creata sunt Ipse est ante omnes omnia in ipso constant In ipso complacuit omnem plenitudinem divinitatis inhabitare per eum reconciliare omnia in ipso pacificans per san guinem crucis ejus sive quae in coelis sive quae in terris sunt All things are made in Christ in heaven and in earth and all are created by him and in him as well visible as invisible he is before all and all â—o consist in him and it pleased all the plenitude of divinity to dwell in him and to reconcile by him in himself pacifying by the blood of his cross all things both in heaven and earth Lo here the perfect and catholick fountain of all harmony the taker away of discord both from heaven and earth and the pure essentiall and formall love and sympathy of this world and therefore by the wisest and most mysticall Philosophers he is said to be Vinculum seu ligamentum elementorum the band or tie whereby the discording elements are compelled unto an harmonious accord After the imitation of whose melodious tunes and concords all the accords of our externall musick as well vocall as instrumentall are typically framed which are in respect of the true and essentiall symphony of this spirit even as a shadow is unto a true subject or an image unto a reality I come now unto Arithmetick and Geometry As for these two Arts the wise-man doth include them in these few words Omnia mensura numeroque pondere disposuisti seu temperasti Thou hast disposed or proportioned all things in measure number and weight In which words by measure is meant the progresse into longitude latitude and profundity which this Spirit made in his emanation from the point unto the line and from the line or root unto the square and from the square unto the cube By number is meant those Arithmeticall dimensions in progression whereby this Spirit issued out of unity into multitude as from 1 unto 10 and from 10 unto a 100 and from a hundred unto a 1000 namely from God who is the eternall point or unity unto the first articulated number which is 10 and it represents the aeviall or angelicall world which is the first degree of composition and from 10 unto a 100 which argueth the composition of the temporall world and from a 100 to a 1000 which pointeth at the compound creature of the Elements So that hereby each Christian may see how God is all and in all and yet without all and as the Text hath it in heaven in the seas in the abysse and in hell And for this reason the Pythagoreans did include all things under these three principles 1 2 3. whereby they attributed 1 unto God in his abstruse being 2 unto matter and 3 unto form under which all are contained But of this I will declare my minde more copiously when I speak of the essentiall principles of Sympathy and Antipathy namely in the first Book of the second Section of this present Treatise And therefore the patient man in the person of JEHOVAH saith thus Ubinam eras quando fundebam terram Aâ—nuntia si nosti intelligentiam Quis disposuit mensuras ejus aut quis extendit super eam lineam super quo bases ejus defixae sunt aut quis jecit lapidem ejus angularem Where wast thou when I did lay the foundatâ—ons of the earth tell me if thou hast understanding Who disposed of the measures thereof or who did stretch forth upon it a line upon what were her foundations fastned or who laid her corner-stone Whereby he argueth that by this Spirit which is the corner-stone or foundation of everything for without it nothing is made or can exist as St. John doth testifie not onely the earth had his Geometricall dimension scituation and position but also the Sun the Moon the Stars and each thing else both in heaven and in earth have assigned them their weight proportion magnitude and limited seat in the world Yea verily by it the aire by proportion and weight is carried and framed out into the shapes of Meteors for the sacred Text hath it Deus sapientia aptat pondus aeri appendit aquas in mensura God by his wisdom doth adapt a weight unto the air and imparts a mensurable proportion unto the waters or clouds I will shew now her power in the science of Rhetorick and Oratory and prove in few words how she is also the exactest Mistris in those Arts as also the onely essentiall mover in the spirits of men to make them truly eloquent and perswasive and withall she is the essentiall Magnet in the Oratours voice which can draw and attract the auditors minds to listen and affect the organ by whom she is intended to plead by Saith Moses in his conference with this divine Spirit Non sum vir facundus neque unquam anteafui ne quidem ex quo locutus es cum servo tuo sed impedito ore impeditâ linguâ sum Tunc dixit Jehovah ad illum Quis statuit os hominum aut quiâ— statuere potest surdum aut mutum Nonne Ego qui sum Jehovah Nunc itaque ito ego adero ori â—uo docebo te quae te loqui convenit I am not an eloquent man neither have ever been so no verily not from the time that thou hast spoke with thy servant But I have an impediment in my mouth and am defective in my tongue Then said Jehovah unto him Who hath made the mouth of man or who can make deaf or dumb Is it not I who am Jehovah Now therefore go thy way and I will be with thy mouth and I will teach thee what is fit for thee to say c. In which file of speech God teacheth us that eloquence and apt disposition of words sentences and speech both in the Rhetorician and Orator are from God who can give it or take it away at his pleasure And therefore the Evangelist sayeth in another place Erunt omnes docibiles Dei or docti à Deo All shall be taught of God And the Prophet hath it Universi filii tui sunt docti à Jehovah All thy sons are instructed by Jehovah But Christ expresseth this in fuller terms thus Spiritus
create all things of Nought through the illuminating presence of his ematating Spirit and by this his Spirituall Word he doth maintain and sustain them all Therefore it followeth that there is nothing in this world which is Inane in vain or void and empty This is maintained by this assertion of the Wiseman mentioned before Manus Omnipotentis saith he mundum ex informi materia creavit The hand of the Almighty created the world of a matter without form that is of an inane and void matter and consequently of Nothing or Nihil Forasmuch as it had no denomination being it is form that giveth the name and essence By this therefore it may appear how vain the Vacuum or Vacuity of the Peripatetick is in regard of that which by the true Wiseman is held Inane and Vacuum For they esteem their Vacuum to be a mere imaginary place in the aire not filled by any bodily existence no not by aire it self But although it be apt to receive some watery existence namely aire water or earth in it And so they dream of an imaginary Chimera which in verity is of it self absolute Nothing being that it is impossible that any place should be formed in the Universe which can be after that manner void and consequently not worth the dreaming after But our Vacuum and Inane is a potentiall matter or earth or Abysse without form namely that which is only in potentia ad actum In puissance to be reduced into Act by the presence of Divine Light It is no marvail though Aristotle did not think of this kind of Inanity and Plenitude being that in one place he saith Ex nihilo nihil fit Of nothing nothing is made and in another place he affirmeth Light to be an Accident and therefore it appeared not unto his sense that such an accident could take away Inanity or Vacuity and fill all things essentially by his presence But I will combate our Christian Peripateticks at their own weapons who hold it for a Maxim that accidentis esse sit inesse I will therefore assail them with this Syllogism If Light be an Accident then the existence of it is to adhere or to be in some Subject but the existence of true Light is to exist without any adhesion unto matter or Subject therefore it is no accident The Major is proved by Aristotle's own Axiom which is Accidentis esse est inesse aut adhaerere subjecto alicui The existence of an Accident is to be in or to adhere unto some materiall Subject or else it cannot be The Minor is maintained by the words of Moses Light was created the first day before any creature and therefore it had not any precedent actuall matter or Subject to be in or adhere unto Besides it is beyond imagination that God should create Accidents before any Essentiall or Substantiall creature Again God who is the Fountain of Light is said to be Light in whom is no darkness And again the word is defined in another place to be Light and the Spirit of Wisdome is said to be the bright splendor and shining forth of the Almighty And therefore it was most absurd in Aristotle yea and in some of his disciples as Damascen and others to conâ—lude that eternall light to be an accident which did emane from the essentiall fountain of light to vivifie and illuminate the whole water Wherefore it is evident that the true mystery of plenitude and vacuity was utterly unknown unto the sect of the Peripateticks because they were altogether ignorant of the true wisdom which did as the Apostle James saith descend from the Father of light and this doth evidently appear when he will have the essentiall light and formall act and splendor of all things to be an Accidentall quality CHAP. VI. How first the two essentiall but opposite active properties and afterward so many passive natures did spring and issue from the foresaid principles by the vertue whereof all mutations and alterations were and are effected in this sublunary world I Will in this place relate unto you the births and beginnings first of the two opposite active natures or essentiall vertues which proceed from the two radicall or main principles aforesaid and then I will expresse unto you the conditions of those two passive ones which are derived from the effects of those two mutuall actions You must know therefore that as the potentiall or dark principle is contrary and opposite in his essentiall property unto the actuall emanation of light beginning so also have each of them manifested or brought forth into this world two offsprings or essentiall properties which are oppugnant in condition and flat adversaries in their nature unto one another and these two active vertues are Cold and Heat Of the manner of production and the severall conditions of each I purpose to speak in this present Chapter and first touching the Cold. It is evident by that which is already said and shall be more amply expâ—essed in the first Book of my sympatheticall History that darknesse is the immediate effect of the divine Nolunty or latent Divinity and consequently of Gods privative property or the divine puissance and by consequence it is the mother of privation death vacuity inanity deformation and so forth For the property of the dark Nothing or deformed abysse is naturally to rest and not to act or operate and the reason is because that all its appetite is to be conversant in and about the center beyond the which there is no motion or action and not to dilate it self towards the circumference as the Spirit of light or God in his volunty or patent nature is accustomed to do For this reason the dark principle doth challenge unto it self by a naturall instinct rest and quietness and this property begetteth or produceth one essentiall vertue of its own condition namely Cold the which as it is elected for a champion to resist the assaults of her opposite namely of Heat whose companions are motion or action for the restless antagonist and provoker of Cold is Heat So unless it be roused or stirred up by the assaults of Heat it moveth not but seemeth to wait upon its drousie mother Darkness and privation whose children are fixation and rest which sleep in and cleave fast unto the center and therefore are unwilling to look forth towards the circumferenâ—e And in verity cold is an essentiall act pâ—oceeding from and attending on the divine puissance which in this property doth contract its beams from the circumference into its self according unto that of the Philosopher Hermes Monas generaâ— monadem in se reflexit ardorem One begetteth one and reflected his beam or heat into it sâ—lf that is to say It would not shine forth but retained its activity centrally in it self and so did seem to rest in it self which was all one with that of the Cabalist Bahir Sapeutâ—acum esset in abysso tenebrarum retracta immanens
that the Signe which hath most dignity of a Planet as House Triplicity Face exaltation Term or such like doth best sympathise with the Geniture of that Planet whereas contrariwise the Signes or fixt impression of the firmament which is opposite in nature or full of misfortunes as is the fall or detriment c. doth by his beams cause a secret hatred and abhorring when the things apâ—â—rtaining unto one another do occultly by their beams aspect one another Also the manner of casting out of their beams do make a wondrous alteration in the two subjects for as the beams of the stars were unto one another in the nativity of the animal or sprouting forth of the plant so shall the true character of them abide and be expressed in the thing born or produced I will therefore expresse the nature of these beams or secret irradiations which accompany the influence of the stars in a more ample manner because therein consisteth the secret Astrologicall mystery of the Sympathy or Antipathy which happen between such things as are here below First I must have you know that the most internall and profound Astronomers are of opinion that every star of heaven hath a nature or condition appropriated unto it self in which the projection of his beams with others is contained and as every one of them hath a proper nature which is not totally found in any other wherein the emission of beams is comprehended so these beams are observed to be of a divers condition even as the stars themselves are divers in nature for every star hath his scituation in the heavens clean distinct and different from another And therefore it followeth necessarily that each of them hath a respect different from one another and unto all other things or places contained in this world Now it is certain that the variety of the aspect doth vary the effect of the beams as also divers other properties of the stars perform the same Where upon it commeth to passe that each star doth operate otherwise and effecteth another thing in divers places and subjects how little soever or how smally different being that the whole operation of the stars doth proceed of the beams which do vary in every diverse aspect in themselves For the beams which issue from the center of the star unto the center of the earth are found and by experience are justified to be the strongest in the manner or kind of their operation but the beam which is ejaculated or emitted obliquely is debilitated and weakened in effect according unto the proportion of his oblique motion unlesse it be strengthned and comforted by the concurring beams of other stars in the same place or point for each particular star casteth his beams to every place And therefore the diversity of beams being collected or gathered together doth alter the content of each place or subâ—ect being there is a divers manner of beams in every divers place and thing which is derived from the generall or totall harmony of the stars Hereupon it happeneth that in every place and at every time diversity of individuall creatures are produced in this world all which the celestiall harmony is said to effect by the projection of beams into this lower elementary region which do continually vary and diversifie themselves By this therefore it is evident that the eradiations of all the stars have divers operations in the things of this world according unto the divers properties of the things forasmuâ—h as every thing doth rise or spring and exist by these emanations or streaming forth of beams Moreover we ought to note that the condition of the heavenly harmony is such that since all the stars are of divers natures and by reason hereof all their beams are of divers effects in the elementary world it happeneth that the beamy operations are assisted or aided about the same matter or subject and again in another matter are hindred of one another Moreover we must observe that over every thing in this world there is ordained a predominant star And again there is some celestiall Signe that in the work and government of the same thing beareth the rule above all other Out of this condition therefore of the starry beams between themselves there ariseth so great a difference and diversity in things of this world that there can be hardly found two thing or more which are alike in all respects unto one another although human sense be not in some cases sufficient to apprehend the difference To conclude the celestiall harmony worketh so differently in divers places and times that now it generateth or produceth like of like and at other times it bringeth forth things that are unlike Also it produceth like things at this time by a like motion and at another time unlike by an unlike motion now by a slow motion and then by a swift motion Thus therefore we see that by innumerable kinds of other waies the things of this world and their motions are observed to vary according unto places and times This being well pondered by every wiseman and seing it is evident that the Elementary world is made after the example of the heavenly so that every thing that is comprehended in it doth contain his image we ought not to make any scruple in affirming that all things in this world whether they be substances or essentiall accidents do emit beams unto one another after their manner by the imitation of the starrs from whence they are derived For else it were not possible that they should contain in them fully the figure of the starry world But this is manifestly and senâ—â—bly confirmed by certain things For the fire doth send forth heat unto the neighbouring parts and contrarywise the earth doth expire or bring forth the beams of its coldnesse Also Medicines taken inwardly or applied outwardly do send forth the beams of their virtue into the body We observe also that the collision or dashing together of two hard bodies make a sound or noise pouring out or dispersing it self by beams after its fashion Again all coloured things do send out their beams by the which they are seen which being so we may boldly aver that every thing which hath actuall existence in this Elementary world sendeth forth beams on every side which filleth all the cavity thereof after its fashion And therefore Alkindus averreth that every place of this world containeth the beams of all the things which do actually exist in it And as each thing doth differ from another so do the beams of every Subject differ in nature and effect from the beams of all other things Whereby it happeneth that the operation of beams in all diverse things is varying or different Thus far I have expressed the opinions of the learned Astronomers touching the celestiall radiations and thereby also it is manifested unto us that each creature in the Elementary world is not onely informed by these celestiall beames which have been poured out
upon them but are preserved by assiâ—ual succession of their beamy influence and consequently all things that are so made by the celestiall influxion is the type or image of those celestiall spirits whose beams did make them wherefore it must needs follow by Alkindus his rule that if they are the types or images of the celestiall shapes which did fashion them they must in like manner emit their beams though invisibly no otherwise then the starrs do from which they draw the influence of their beeing For we must know as I proved in my Radicall Inquisition that the essentiall beams descending from God to the Angels and from the Angels unto the Starrs and from the Starrs unto the creatures are continuall because indivisible For there is no formed Virtue issuing from God that can be separated from its Fountain which being so it must needs follow that they shine forth out of the body in which they are unto other lights which are sent out from other creatures no otherwise then one star of heaven doth behold another in this or that aspect Wherefore mark me well what I now say I told you that each star in heaven hath his friend and he â—hath his enemy I told you that the reason of this opposition as well among the Angells as starrs of heaven was the diversity of the Volunty of God which was the cause of such opposite Attributes as are by the Hebrew Text which the Cabalisticall Rabbies do approve of expressed and avouched I proceed therefore thus and say That if in the heavenly harmony it happeneth that there is a potent aspect or streaming forth of beams which concurreth with the irradiation of the aethereall or starry Lord of life of the thing generated or produced being animal vegetable or minarell And that if by Emanation the star so partaking with the Lord of Life be an utter enimy unto the Lord of Life then will the spirit of that creature so generated or made be subject to discordant passions as fear anger sadness and suspition and that especially when the enemy unto the Lord of Life being more potent in the celestiall Scheme or Horoscop doth apply unto the Lord of Life being any way debilitated by an evill aspect So that this way happeneth a kind of insensible antipatheticall perturbation unto the spirit of the thing so generated or produced Also if the thing produced or generated do begin his nativity when the enemy was most potent in heaven then when his proper Lord and he be joyned with the first Lord in any bad aspect if at that time that creature be brought into the presence of that other creature which was first mentioned there must needs be an antipatheticall distast in the spirit of the first because the Genius of the last is timorous and affraid of the Genius of the first which is his enemy being more powerfull and therefore the two earthly subjects of these different starrs being present and emitting the beams of their nature those beams must of necessity work antipathetically with one another and the strongest must prevail no otherwise than the two starrs of heaven which made the mixtion of beams were enemies But you must note and observe that though the stronger beams be antipatheticall unto the weaker it followeth not that the weaker beams be antipatheticall unto the stronger being alwaies that the stronger passion is in the weaker as the action remaineth in the stronger But if the Subject of a star in heaven be brought in on earth unto the subject of his enemy in heaven if there was not in the nativity any aspect between them they operate not antipathetically with their beams being present and yet their natures or beams will be by so much the more inclined to actuall opposition if at the time of their meeting the enemies aspect on one another with an evill aspect in heaven As for example If that Jupiter be Lord of the nativity or production of the thing and Mars do aspect him in a quadrat or opposit aspect and this creature suppose it be a Man doth meet with a Cat the Lord of whose nativity is Mars most powerfull in heaven aspecting Jupiter with a malevolent irradiation then will the sight of this Cat be unpleasant unto that Man But the truth is that there may be some fixt star which is the assigned originall or protector of the cat or animal of what nature soever which may be antipatheticall unto the fixt star with the Planet in it that have dominion over the cat But contrariwise if the beams of two Planets or signs or more do meet or concurre in one and the same generation or production of a thing where the star which hath most dominion is Lord of the thing be it animal or vegetable or mineral and these Planets are friends to one another then if any other Subject present it self which is fashioned by the beams of the other Planet these two Subjects emitting their beams upon the earth will love each other and sympathetically agree with one another and so much the greater will their Sympathy be unto one another by how much they accord unto one another in nature property and benevolence of aspect in the instant of their nativities or beginnings As for example If Jupiter be Lord of a man's nativity and aspect Venus and Venus him in a Sextil or Trine aspect and again Venus is the most powerfull in the nativity of a cat or dog and hath a relation by his beams unto Jupiter in a good aspect then I say that there will be a reciprocall affection in Sympathy betwixt both creatures Also if the like friendship be made in heaven at the bringing forth of any vegetable the man or beast will be well pleased at the presence view and tast of that vegetable and if he eate of it it will well agree with his nature And all this is to be understood in things which from their Creation were not ordained quite opposit and antipatheticall unto the creature as are vermin and such like the which nevertheless are made by these concordant irradiations of heaven more amiable and less harmfull yea and more convenient for the use of mans or beasts bodies Also there is since the fall of Adam enmity set between the Serpent and Man and yet by the like confluence in heaven some affect Serpents or Snakes some by the concurrence of contrary beams do loth and fly from them with an exceeding detestation and do abhorre them beyond all measure But to return again unto the root of this business the evident cause of Sympathy and Antipathy of things proceedeth from the radical Mystery of the opposite Attributes or properties in God which have the originall of their Emanation from the secret and hidden Volunty of Eternity as I have told you here before And yet these Astrologians have such reasons from their starry experiences that they all take their Originall of Sympathy or Antipathy from them And hereupon did the
as is said though of two opposite conditions in which also it worketh after many diversities of degrees and therefore Solomon tearmeth it simplex or unicus simple or one in regard of his divine nature and multiplex in respect that it worketh and operateth after a manifold manner for as it worketh about the poles of the axle-tree by attracting and sucking unto it by cold and drought so about the Aequinoctiall and that more and more approching from the poles towards the Aequinoctiall it varieth in ten thousand proportions more or less in dilatation by reason of the manifold degrees of heat which this centrall Sun of life imparteth unto the aire And this is not onely manifested in the foresaid Weather-glass forasmuch as we find that by how much the more the heavenly Sun with his divine centrall agent approacheth unto us by so much the more the externall aire being dilated by his heat doth also dilate the aire contained in the neck of the mattras or bolts-head and driveth down the water that is it repelleth back the cold of winter which came in by showers of rain sent from the south unto his proper pole So that we see as the nature of the cold pole is to draw or suck unto it by condensation which is effected by contraction or made by a Saturnine faculty so the nature of the hot Aequinoctiall and his adjacent parts is to expell his opposite by dilatation which is effected by a subtiliating heat And this is the reason as is already demonstrated that the Aequinoctiall of the Load-stone detesteth to be joyned unto the pole as on the contrary side the pole abhorreth reciprocally the Aequinoctiall Also this is the reason that in the pole of the said stone there is so great power of attraction and that it sucketh the iron unto it ad angulos rectos that is after a perpendicular manner and then the nearer the needle or piece of steel or iron-wier approacheth unto the Aequinoctiall of the stone the more will his obliquity in coition or conjunction be with the stone So that when it commeth directly unto the Aequinoctiall it will lose all angular contact and lie flat as it were on its belly as you may see by this true observation following But because these demonstrations may seem unto the vulgar somewhat intricate as being ignorant of the centrall sun of the earth which the Philosophers call Archaeum naturae or The master-workman of nature As also it will be difficult for them to conceive what an axiltree of the earth may be and what his poles And again the right use of the Load-stone or practise in the Weather-glass is unknown unto many a man I will proceed unto a kind of proof and explication of this matter which is familiar unto each person of what degree soever It cannot be gainsaid but that Man and all other creatures as well vegetable as animal are composed of a living soul which is internall and a body being his externall The self-same also we ought to judge of the earth for it hath an inward spirit whereby it operateth diversly And again as there is no animal nor vegetable that can exist without the aire forasmuch as by it each thing liveth and existeth by inspiration for by that means they suck in the celestiall influence so also the aiery element doth feed the inward spirit of the earth and conveyeth from above all the heavenly influences into her body and maketh her the mother of all mineralls and vegetables I told you before that all inferiour things with their operations are the types or similitudes of things above and that God did animate the Angels the Angels did inform the stars and the starry demons or olympick spirits send down influences unto the winds and the winds do inform the catholick element of the aire four-foldly that is to say according unto the nature of the four winds which four-fold information doth give or assigne a name unto the four elements And although in the catholick aire there is but one onely substance in essence yet it varieth in nature after a four-fold condition according unto the will and property of that one Spirit which onely is the efficient actor or agent in this metamorphosis or Protean transmutation from one nature or form unto another although he useth as well angelicall as starry organs and is said to ride upon the cherubins and to glide upon the wings of the winds For this reason therefore the Prophet saies Come O spirit from the four winds and breathe upon these slain bodies that they may live He said not Come O spirits but Come O spirit whereby he argued that it is but one Spirit which bloweth essentially from the four winds and consequently that this one spirit in essence is but onely one thing though four-fold in regard of his property and that as in this archetypicall spirit the whole world was ideally divided into poles and portions distinguished by spirituall circles so also in all the regions of the world he observeth constantly the self-same character of position namely in the starry world as in the airy and in the airy as in the water and earth For in the heavens the northern pole is pointed at and marked out with the starry character which is found in the Tail of the great Bear in the aire it is manifested in that very point from whence Boreas or the north-wind bloweth which doth exactly correspond unto the pole-star Again that the earth observeth the very same order in the direction of her pole is confirmed by the conversion of the Load-stone and Iron unto the north-star Thus you see that it is one onely spirit in essence that worketh all in all I proceed therefore thus to my demonstration which is so familiar to each person that not any one who is in his senses can deny it for I am sure no man can be ignorant that when the north-wind bloweth the aire is of nature cold and dry and therefore is converted into the condition and consistence of earth namely from a clear transparent light subtle dissolved and dilated consistence of aire into a troubled opake or dark gross ponderous and contracted substance for experience doth teach us that it is transmuted into snow hail frost and ice that is from an aery spirit unto an earthly and solâ—d body from an invisible and mobile estate unto a visible and fixt disposition And in conclusion the whole aire is changed into a spirituall and corporall earth and this transmutation it hath from that cold dry and attractive form which it borrowed from the northern wind or septentrionall property of the divine spirit which ordereth all things and altereth them from one form unto another by the breath of his nostrills as Scriptures allegoriously speak or by those windy emissions or angelicall emanations which it sendeth from the four corners of the earth So that by his breath from the north he exerciseth that property in the lower world by the
which he draweth or attracteth from the circumference unto the center and so congealeth inspissateth and hardeneth soft spirits by contraction and coarctation of those parts which before were porous and dilated But some will perchance reply and say How is it likely that the emanation or emission of spirits from the port of Binah under the Attribute of ELOHIM or the streaming forth of the breath or blasts from Boreas and his two collateralls can harden by contraction or suck and draw in spirits from the circumference unto the center when their emissions are straight from the north southward and make no reflexion whereby any such motion à circumferentia ad centrum should be made I answer That this is effected after a wonderfull fashion and worthy to be pondered by the choisest wits We must consider therefore in the first place that the property of the Attribute ELOHIM was before all beginning ordained to indue the negative or contractive nature of the eternall Unity's Nolunty namely of darkness for when God will not shew the light of his countenance he reflecteth his light in himself that is he withdraweth it from the circumference to the center and leaveth onely darkness unto the creatures This property of God is antipatheticall unto such parts of the world as also unto all such creatures as have their life from a naturall heat which heat had its beginning from Gods benevolent emanation that is from the act of unity by an emission or dilatation from the center unto the circumference I mean from unity into multitude It followeth therefore that though the emission of winds from the north be streight yet their essentiall property proceeding immediately from Gods angelicall organ is contractive and attracting from the circumference unto the center seeing that it is an emission which by the divine Spirits emanation and action in the nature of ELOHIM is cold dry coagulative or congealing and apt to rest and is therefore antipatheticall and oppugnant unto the disposition of the air forasmuch as it is hot and moist and consequently is animated by the dilative action which the catholick spirit sendeth or breatheth out of the celestiall Sun and other vivifying stars as are Jupiter and Venus And for this cause it followeth that when the Boreall spirits are sent forth into the aire it must needs succeed that at the antipatheticall contract of these cold spirits the naturall heat or life of the aire flyeth or with-draweth it self from its circumference unto its center and so partly by that contractive motion in it self caused per antiperistasin or by reason of the antipatheticall occurrence or meeting of his contrary and partly by mingling of a new terrestriall form it is congealed and falleth to the earth as if it were dead because unmovable in the form of snow hail frost and ice In like manner we see that the aery life in other creatures whose formall beeing consisteth of Gods dilating property is forced to fly from the circumference unto the center leaving the externall parts chil cold and apt to a deadly congelation or lethall repose which we observe not onely in animal creatures but also in vegetables seeing that their blood as I may tearm it or vitall suck is congealed by the winter and northern cold and is as it were liveless untill by the vivifying and dilative sorce of the ensuing Vernall or Springly and Australl vertue it is resolved and melted again and the severe tye or icy knot of the northern nature undone For this reason therefore you may discern that there is but one catholick element which is partly subject and obnoxious unto the privative and dark contracting and consequently attracting property of Gods Spirit and partly capable to endue his positive and light dilating disposition and that this common subject is the spirit or aire of the sublunary world which by lesse inspissation or contraction caused by the west winds is made water and by more compression and constriction caused by the northern and winter blasts becommeth snowy or icy earth And contrariwise by lesse dilatation and subtiliation is made aery or vaporous caused by the spring season and south wind and by a greater rarefaction and exaltation it is made fire by the dominion of such spirits as are sent out from the east and summers heat and both these main two-fold divided properties belong unto one and the same Spirit as is before related Verily this common demonstration can deceive no man being that the very unreasonable creatures are moved by a naturall inclination either to sympathize and rejoyce with the clemency and comfort of the one property or to fly from or eschew the severer assaults of the other which do antipathize with their nature But to our main business It is manifest by that which is already said that the northern breath is contractive attractive inspissative and apt to darkness immobility and rest and that the south-winde or rather the winde from the Aequinoctiall is contrary in nature unto it as being ready to undo all that the north winde did effect namely to dissolve the congealed aire which was made snow frost hail ice into water and water into aire to make transparent that which was dark and render thin that which was before thick And therefore between these properties there is no more sympathy then I have shewed you to be between the Load-stones Aequinoctiall and the Pole And again that both these opposite natures proceed and spring from one and the same divine and catholick spirit which operateth all in all every where and consequently as well in earth as in heaven this testimony of the true Philosophy doth manifestly confirm and import Deo emittente sermonem suum in terram quam celerrimè excurrit qui nives emittit sicut lanam pruâ—nam quasi cineres dispergit dejicit gelu tanquam frusta coram frigore ejus quis consistat Emittit verbum suum liquefacit ista simul ac efflat ventum suum effluunt aquae God sendeth forth his word it runneth forth most swiftly upon the earth who produceth snow like wool and spreadeth abroad the frost like ashes and casteth down the ice as it were pieces Who is able to resist against his cold He sendeth forth his word and melteth or dissolveth all these so soon as he breatheth forth his wind or Spirit the congealed waters begin to flow and move Whereby it appeareth that the Word or Spirit of God congealeth by one property and dissolveth by another and consequently as God is all one in essence so it is one and the same Spirit that effecteth these four-fold alterations in one catholick spirit of the world which are by the Ancients called distinct Elements because they cuold never as yet throughly determine what was the essentiall form of the Elements But if they had well considered the four Elements of the which they spake so much and as it should seem understood essentially but little or had they well conceived that
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
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