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MOSAIC ALL

PHILOSOPHY:

Grounded upon the

ESSENTIAL L TRUTH

O R

ETERNAL SAPIENCE.

Written firft in Latin , and afterwards

thus rcndrcd inro Engli^o.

By ROBERT FLUDD,Efq;

& /^ /

Doflor of Phyfick. ^ .yy^/,{iUiytt

The Lordqiieih Pfifdom, and out of his Mouth commeth Kmwledg and Underllar.ding^ Prov. 2.6.

7he fftfdoTuof the vporld it foolifhnefs with God: The Lord kmweth that the thoughts of the xfife he 'vainj I Cor. 3. i^, 20. Pfal. 54. 11.

'Beware left there be af^y man that fpoil you , i>y Philofophy , or tain fallacy, through the Traditions of men , according unto the rudiments of the world , and not after Chrifi : For in l}im dmlleth the fulnefs of the God-head bodily , Colof. 2, 8, 9.

L 0 N D 0 ii ^

Printed for Humphrey Mofeleyy at the Princes

Armes in St. Paul's Church-yard. i6iyp.

To the Judicious and Difcreet

RE A D E R.

: Y defire h ( Judicious and Learned Reader ) that it may not prove o^eyifrce unto any, if (in the imita- tion of my Phyficall and Theo-philofophicall Patron St. Luke ) / mention anA cite the te(timony of Hom ly-fVrit^ to prove and maintaine the true andejfen- tiall Tbtlofophyt rvith the virtuous properties of that eternall v/ifdom, xfhich is the Foundation and Cor- ner-flone 5 whereon it is grounded, n'as not this the radicall SubjeB of my for ef aid Tatron, who was as well a Divine Philofopher^ as a Phyfiiian .? If the office of of Jacob's Ladder, was for Souls and Jnoels, toafcendfrom the Earth unto Heaven, and to defcendfrom Heaven uhto Earth, and that V) many (leps or decrees, correfpOi,dir:g-to loth the Elemea'ary andethereall or Heavenly nature : Or (as the Poet, [peaking myftically') , If the chain of Nature hath itshigheft and la(l linck , fafined unto the foot of JupicerV chair in Heaven , as the lower is fixed on Earth : how is it pojfme for w earthly creatures , or rather divine Images , howfedandobfcuredin cUyie tabernacles, to wade, of our felves, through the confufed Labyrinth of the creature^ unto the bright Ejfence of the Creator i that is , to fearchout the myfleries of the true pyifdom in this world , and the creatures thereof; hut by penetratingwith amentall fpecuUtion and operative perfeBion into the earthly Circumference ormanfion thereof, and fa 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', whofe (Circumference ts no where, rationally, to be imagined or thought of} If God therefore in and by his Eternal iford or Divine 'i'if- dom^ hathfirH made the creatures, andfujlained the fame unto this prefent ', How can a reall Philofopher enucleate the myfleries of the Creator in the creature , or judicioufly behold or exprefs the creature in the Creator ( for in htm are all things)', but by fuch rules or direBions as the onely fore- houfe of fVifdom , namely the holy Scriptures have regifired , and the fin- ger of that f acred Spirit indited for our infiruclions > Shall we with the Agarens, andthofe which were of' Theman, forfake the Fountain of Vir- tue, to fearch after true tvifdom, where it is not to be found <" ^Andyet ne- verthelefs^ lejt mine intention pjould by the mifprifion of any, be ill inter' preted or mifunderflood , I think it convenient, to certify you, that my pur- pofe, in the progrefs of this Sacred or Mofaicall Philofophy, is farre from

anf

To the Judicious, and Difcreet, Reader.

any frefurnpion ^ to trench upo^o or derogate from the deep and myjlicall Laws of Theology in her pure andfimple efje/7ce , or to oppofe the current of her Argumefit agai/ifl thofe ufuall Tenents and Juthentick rules in Di- zii-aty , which have been long jince decreed and ordained by the Ancient Fathers of the Church. But as it if certain , that one and the felf-fame place in Scriptures hath a tiro-fold meaning , to rviti an internall or fpi- ntuall, andanextemallor literally and either of thefe two fenfes are true and certain-^ though they feem to vary or differ by a dr.erfe refpeB : no other wife than under the name of ohe and the fame man a double nature^ namely afpirituall SouJ^and amateriall Body^are really to be underftood: So alfo lefides fuch m)jiicall interpretations ^ as the texts of Scripture do in- ternally contain^ it may alfo exprefs and delineate externally fuch created realities ^ as belong unto the true SubjeB of the moft ejjenttall Philofophy. tAndajain^ ne ought co confiderj that the Suljecl or method in proceeding cr handling of both thefe progreJfiohS^ are in fume fort different^ being that the one (l meanlheology) pointeth direBly at the fmcere andfimple noiiire^ with the z'irttious cxtentions and powerfull operations of the Divine Efm fence-) yvckingher demon f ration zVxioti^ as if for the proof of a Circlets exfjience^one Ihould begin hif inquiftionjrom the fc r ir.al Center or middle- pointy arid fo proceed unto the Circumference. The other [to nit^ Philofo- phy) moveth by a clean oppofit aBion or method^ from the externall of the creature , or organ , quafi demonftratione a poftcriori, to dive and fearch into its internall Center, that it might there find out ^ or attain unto the khonledg of the et email ABor 5 to wit > of that all-working tvifdome-, nhichdoih rna/afefly a'ci or operate in it 5 heingwarrantedinthis her man- WjH. 13. r. ^^1^ cfrefearch by the wife Phyfiologifl Solomon, irho teacheth us to fearch after, and to'difcovcr the unknown Work-man , by his known or vifiblc worksj that is, to apprehend the 'Divine or eternallcaufe , by the Rom, I. io. created or temporall effeB. Or (^ as the facred Philofopher St. Paul hath it) to fee and confider the vifiblc things of God, that is, his eternal Power and Godhead, by his works j No oiherwife than the hidden centrall tjttonady, or punBu all Unity of a Globe is , after diligent inquiry foundoutbymoveingfir(i from the Circumference by the femidiameters, and then, attainingby degrees unto the middle and fecret point, which fer- leth as aformall prop or effentiall Corner-fone , to fufiatn the whole Sphe- rical Fabrick.H'hich being fo^ and feeing that the holy Bible doth fully handle and fet down the SubjeB of both thefe Sciences, by the way of the two forefaid Demon f rations, namely as well after a Phyfcall as Metaj. hyficall manner ; My hope is, that this my Thilofophicall Difcourfe , will not be therefere ft- nifterly judged of, by the truly wife and uf.pariiall %eader'^ becaufe it chiefly relie,h on the axioms or teftimonies o[*Scriptures. Now, That the fa~ cred Text doth every where fpecify the manner of thefe two proceedings , it is made apparent y in that it doth certify the myflicall aBs or operations, as well of the itvtall and temporall, as of the eter nail world. But it is clean that the eter nail world, which hath neither beginningtor o.d, being onely replenished with the glorious M^jefiy ofCod^is the main Foundation onwhicb Theology is grounded:, as on the other Jide, the temporall or lowefl- world ^ having both beginning and end , and being divided into a vifUe heaven and earthy with the creatures thereof^ is the main plat-form of the true Phi- Ufvphy, As {or the icviall world, which hath a begint.mg but no end, and >i uS ordained by God,lo be a receptacle fur the ytngelicall Spirits and blcffed Souh,as ithnlh ns pofnion letnixt bothtle e\tt earn worlds , namely that

of

To the Judicious, and Difereet, Reader,

of Eternity ^ and the other of Temporality ^ for it hath an immediate re/a' tion or commerce with them both : For Jirfiy it receiveth its immediate light -i life-) or formall exijfer/Ce,from Eternity^ and then it youreth it out, or 'commuhicatethit mth the temporallor iftferiour manfioni to create and vi- lify it with the creatures thereof', infomuch , that as the formall a& of the temporallnvrldis Angelically fo the li'nifying foul orfpirit of the <eually is dizine or eternal! . Wherefore it follomethi that the nature and property of AngellSy is neither to be excluded from the SuhfcB of Theology 5 for- afmuch as they participate with the Divine Light or bright prefence of E- ternity 5 neither can they he exempted from the body of Thilofophy , being that the Angelic all light is the foul and life of the Temporal nature _, and confequently the true Philofopher muji ackmrvledg his effentiall fcience or Fhtlofophicall grounds ^ to proceed radically from the Eternall God by his aviall or Angelic all Spirits^into his temporaU creatures, I mean theStarSy ivinds^ Element Si Meteors^ andperfeB mixed bodies ^ and therefore in refpeB that tife Phitofophicall SubjeB is animated by Angelicall influences^ it mujl needs pierce with a mentall regardinto the eternall Light , which doth centrally vizifie both the avialland temporall creatures ; beyond the which there is nothing to be founctor imagined.

Tfjis therefore is theperfeB tri-partite meafure of that Ladder which Ja- '^'^"' *8. i*. cob dreamed of i when he laid his head upon the floae , which in its longi- tude ^ latftudey andprofandifj J contained the images or charaBers of thefe three worlds ; and for that reafon it was termed by the Patriarch himfelf, Domus Dei, Tire tabernacle of God : whereupon^ as thatjlone had his externallandinternall\fo in his divine dream ^ he obferved Angclls to afccndbyir, namely from earth ., which ts the Creators foot-fool y unto the Eternall world, where hts Throne is, by the deviall manfeon ; andalfo to defcend again, by the fame degrees. 7 hus maj thefacred Philofopher^ with the Prophet, not onely ptrceive y bya more externall fpirituall vifion Ro- Ezek. i. li. tam in Rota , or the dsviall effence in the temporall beeing j but alfo by a mofl internall or mentall afpeB, he may contemplate Rotam in medio Ro- tarum, to wit, a centrall mover and Eternall Spirit in the aeviall , by the which the temporall or (orporeall crtAture^ is immediatly vivified and agi- ta^ed : whereby we may boldly infer, with the Scriptures, that, God is efjen- tially one and all. And therefore I may lawfully conclude, with thefe axi' ems «/" the divine Theo- PhilofophiflSy whici} appertain as well unto the for- mal aB in the Creature, which is the true Itfe of Phtlofophy, as the efjen- tiall virtue of Divinity, that, God operateth all in all. He vivineth i Cor. n. if. all things. Hefillcthall things. His incorruptible Spirit is in alpT'm '5. ij. things. By the Word all things were made. In the Word was life, w'ifl it.'i°" and that life was the light of men. He giveth life , and iwfpiration, joh. r. ' ' and all things. In him we live, move, and have our beeing. He is ^'-^ 'j-^* ^J' the Fatherof all, who is above all, and through all, and in all of Rom. ',i* 3V. us. From him, by him, and in him, are all things. He fent his Spi- ]»<ihh 16. 17 rit and created all things. He giveth breath unto the people, and *-^^'^' fpirit unto the creatures that tread on the earth. O Lord, how ma- pfai_ 104, ^y nifold are thy works ; in Wifdomthou haft made them all: the earth is full of thy riches, &c. If thou hideft thy face, the crea- tures are troubled, if thou takcftaway their breath they die, if thou fendeft 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 vifible and invihblei whether they be Thrones, or

Domi-

To the Judicious, and Difcrcet, Reader.

Dominations, or Principalities, or Powers ) all things were created by him, and tor him, and he is before all things, and in him all things confift. Note here., how the Apo\He doth lii,elilyfet forth in thefe words > the forefatd three worlds. Again , Chrift is all and in all Coiof.j. II. things. He fuftaincth all things by the word of his Virtue. Inhim, Heb.1.3. arc all the trcafurcs ofWifomhid. Godbyhis Wifdomgiveth or j'o°b° '8**25! proporcioneth a weight unto the aire , and hangeth the waters or pui. 17 i8- clouds in mcafurc, and maketh a decree for the rain, andordereth piii!!^? 4 ^ way for the lightnings of the Thunders. He fpcaketh in Thun- der, and anfwcrcth fob out of a Whirl-wind. He by his Word givcth Snow like wool, and fcattereth the hoary Froft like afhes-, he caftcth forth his Ice like morfels : who can reiift againft his cold? He fcndeth out his Word and mclteth them j fo foon as he fcndeth Job 37- 10. forth his breath, tkie waters do flow again. By his breath the Froft is engendered , and the breadth ofthe waters is made narrow. / couLd produce An infiniiy of other places out of Scriptures , to mamfejt the univerfallacis and virtuous operationSi which are effeBed iri the Ele- m'ntary creatures , by that moji ejj'eatiall and eternall fvifdom , which is the matn ground and true Corner-ftone.^ whereon the pure^ Mofaicall Phi- lofophy do.h rely ; but I ejleemitneedlefs^ being that they are copioufly ex- prejfed already by me in this my philofophicall Difcourfe , and therefore I ima^ne, that thefe which are already produced y will be fu^cient to con- tent andfatisfy all fuch as are unpartially judicioi4Si unto whofe better wif- dam and favourable conjlruHions , / recommend thefe mine indeavourSj and finally 3 both them and my fetf^ unto God's blefjedproteBion.

Your Friend

Robert Flndd.

Mofaicall

•^ €lf^ «fk> «ijS^ *lf» tVl «^ 4^

«^ c^ «^ «^«^ «33: c^ir «5{tr Yip,

MOSAICALL

PHILOSOPHY.

The Firfl Book.

Sedion j.

The Argument of the Firft Book^

§^^l^^il^^^His firfi Book fhetveth y that ^whereas the minds of mrldly ^^^^ ^^^^ men^ are At this zery day^ ereBed andfoaredup^ even un- to the highefi pitch of infidelity^ infomuch as they require and demand after fignes ^ and ocular demoKftrations, (as the Jems did ^ For it is laid j The Greeks hunt after

vvifdom , the Jewes demand for fignes, &c.) or elfe

they mil in no cafe be drawn to helieue $ our Author did ^ ^'**'

efieem it the qreatefl means ofcoaqaefl, in this Herculcan-fow^^r, Vfhichis to he ejfeSed betwixt the two deadly e/.tmieS-^ and itrong champium , Truth and Fallhoodj (that is to fay) the wifdom of^od, andthat of the fi^orld^ if he could find out fame vulgar, and well known Experiment, or praBicall Infirument , which might ferve our celefit all Champion Truth , infieadofan Herculcan- Club ^ to tame and exanimate that foul monfter ^ Infidelity , whofiandethfo (lifly in the maintenance and defence of his Lord and Mafter , I mean j the Prince ofdarknejfe and errour, his privileges : being thatfuch per fans as will noi be conduced-, and dirked unto the center ofVeritie » by re all praBife, and ocular demonflratiott , may rightly be adjudged more irregular^ and extrava^ gantifrom the fquare and polilhed rules ofreafon , than the brute beaft , who warned by experience, (^which in that refpeB, may rightly be efteemedforthe mijireffe of fools) doth make hts choice of that ^ which it hath proved good ^ and efc'eweth that^ which it hath found naught and difjonant to his nature.

For this caufe therefore:^ and to this effeB^ he made eleBion of tin Invention^ or fpiritajl conclufion, commonly terrned by the name of the Weather -y or Calendcr-glaffe , that by the ocular and praBicall experiments thereof, he might evidently demonflrate unto the world's eyey thefaljboodofthe tranjitory , and fading wifdom or Thilofophy of the Ethnicks ; and confirm or maintain the truth of that) which is grounded upon the etermll Spirit of Sapience.

B

CHAP.

Mofaicdll Thilofofhy. Book, i •

CHAP. I.

Htre the Author exprejfeth his Reafon, why In the very entrance Into this Philofg.

phicaU DifcoHrfe he propsundeth the makjn^, properties, andiifage of this

WeAther-glttjfe y and wherefore he (tyleth it by name oj his

Expertmentall Infirnotent.

IMuft confeffe that it is a thing worthy of commendations to prove jnd mdincaine aPhilofophicallPropofition, by fuch acute and peircins fhafts of Auguments,as are feletled out of the quiver of nacurall rcafon :T)ut be- caufethofe kindoffubtillinquifitionsorobjeftions (though they feem at ihefirft fight probable, and may carrie with them a fhew of Truth, and yet ne- vertheleile in the conclufion , may fall outamiffeand be found erroneous j) Therefore fuch as are zealoufly devoted unto the inviolable Truth of the holy Bible, will bee better ellablidied in their bcleefe, if that the teftimony thereof doe concurre and agree with the reft. And although thefe two witneffes may appeareunto wifemen to take away all Scruple or doubt from the confirmation of the Truth, yet is the incrcdulitie of this world fo exalted and grown up to fuch a height of obftinacie, and that efpecially among the common fort of men; yea verily, it hath fo fubtiUy crept alfo into the fpirits of fome of no fmall lear- ning, which are guided more by the pradlife of fcnfe then any fpirituall reafon, that except, with St. Ti6«?w<i/, they fee or feel, or,withthe Jewes, they may be- hold a figne, they will in no cafe be brought to believe. For this reafon there- fore, fince I onely am to enter the lills againft the Ethnick Philofnphere , who by their inventions have framed out the wifdomofthis world, itbehovethme to look to my fclf, andtogirdmyloines with abelt of courage, and to indorfe an Herculean Armour of proof , being that, as the ApolHe did fight wirhbcafts at Ephefns^ in the likenefle of men, fo am I fure to have to do, like another Al- cidesf withafecondLernian Monfter, of many heads, I mean, the Protean Philofophy of men, the doctrine whereof, as the Apollle teacheth us , is foun- ded Hpon vain fallacy, on the traditions ofEihnickj , and according unto the elements of this rvorldjUn d not according to Chrifi,in whom Is the plenitude of Divinlty.Col. 2 , 8.1 purpofe therefore with my felf,to make and forge me out an Armour,of folid naturall reafon,and to temper ir withthe v/arranrof facred authority.And lafHy, I will make choice of ocular demonftration, to ferve me in this combat, infteed ©fan unrefiftable weapon, or Herculean club, to tame and fubdue that unrea- fonable monrter. Incredulity ; than which, there is no greater enemy unto man- kind. And that I may the better accompliQi and bring to pafie this defigneof mine, it isrequifitejlfhouldhaveina readineffceach neceflary material!, for thisconfli<S; and above all, I ought to have an efpeciall care, to provide mean experimental! Inftrumcnt, or fpirituall weapon, which may carve out a ready way to the truth, by a manifed and infallible demonrtration, objected even un- to the eyes of fuch, as are infe(9:ed with extream infidelity, that they may there- by turn from their vain and fophiBicating Philofophy , with the wifdom of the world, on which it is erefted ; and become unfained and faithfull fchollars and proficients, in the true and facred Philofophy, or wifdom of God. I will make therefore eletlion of fuch demonftrativc Machins for my purpofe as is vulgaxly knowneamongftus, whereby my intentions may be more eafily underftoodof every man; and this InRrument is commonly ftyled by fome, theCalender- Glalfe, and by others, the Weather-glaffe : whofe composition or fabrick, with the propcrt ies and ufes thereof, I purpofe to expreffe unto you briefly , in the Chapters following.

CHAP. II.

Horv the Injlrument commonly termed the Weather-glaffe , isfalfely arrogated by fome Men of our age unto themfelves, as being averred to be an invention of their ovfne.

An is fo g±edy of glory, and fo defirous of fame and reputation, that if he can acquire or purchafe it any way unto himfelfe, be it direftly or in-

M

' Ms fate all Thilofopf)).

clirRdly,he careth not much:I was the reafon that the Ethnickl*hilofophers didfur- rcptitioully aflume and afcribe unto themfelves thofe principles of their Philofo- ■phy, whiLh of ri^hc did appertain unco the wife and divine Philofopher Mofcs\ and did mask or gild over their theft, with new names or titles , which they im- pofed on them, the better to make a fhew,that they were. eAablifhed by their own inventions, as {hall be fhewed hereafter. In like manner, the Inftrunient, common- ly termed the Co/^w-^irr, or Aff«if/?(?r-G/'«/<f , hath many counterfeit Mafters orP;i- trons, in this our age , who, becaufe that they have a little altered thefhape of the modell, do vainly glory and give our, that it is a Malkr-piece of their own findin'^ «ut . As for my felf, I mull acknowledge , and willingly afcribe unto each niin his due, and therefore will not blufl^ or be afhamed , to attribute jultly my Philofo- phicall principles unto my Maiier y^o/*/, who alfo received them , figured or fra- med out by the finder of God ; neither can I rightly arrogate, or aflume unto my felf, the primary fabrick of this Inftrument , although I have made ufe of it in my NaturallHillory of the great World, and elfe-wherc ( but in another form, ) to demonftrate theverity of my Philofophicall Argument; fori confefle , that I found itGraphicallyfpecified, and Geometrically delineated, in a Manufcripc of above five hundred years antiquity at the leaft. I will therefore fee down unto you firft,thefliape, in which I found it in than antient Monument, and afterwards made ufe of it for demonttration's caufe : And fccondly, I will defcribe the figure and pofition of,as it is commonly known and ufed among us* *

Where you fee , that there is noditFerencc betwixt them, butonely in theic forms or fliapes ; for the Sun-beams operating by their heat, upon the hollow ball ot the bead yif. makeththe ratified aire, included in the faid ball , topafle out by the pipe A P. into the pot of water , and fo it vaniflieth out through the fupcrfi' cies of the water, in the form of bubbles ; but when the Sun goeth down, the cold night approaching through the abfence of t^e Sun, doth coagulate, concrad, and condenfe again that included aire . which^as the day before tariffed, by the pre- sence atid hot adion of the Sun. But becaufet here is not aire enough in the leaden ball and pipe, to effeft this kind of condenfation in a due proportion, by reafon of a part thereof which was exhaled the day before ; therefore to hinder all vacuitv

B> in

Uofaicall Fhihfophy, Book i.

In the operation, there is fucked up out of the pot of water C. into the leaden pipe, juft as much water as there wanted aire , or as did correfpond unto the aire exha- led. Again, when the Sun rifeth the next day , the aire in the ball and pipe will be rarified, and then by dilating it felf, will repell the water to his former place, the which wasmountedintothepipe. And fo this alteration in condenfation and larefadtion, will ever hold in the fame manner, more or leffe, according as the Sun isnearcr or farther off from us ; or according unto the coldneffe or heat of the "Wind, that bloweth in the element.

The felf fame alfo will happen to the aire, included in the fecond glafle ; for the slobeorball in the top of theglaffe, which is the bowl of the Matras or boles read, isfullofair, andisexa(ftly,inevery refpeft, referred unto the ball of lead , as the Ilreight Pipewhich afcendech out of the water, and is joyned to the head , is cxaftly compared unto the crooked pipe of the firrt ; fothatif the leaden ball be crcdtea upwards, and the (brooked pipe be made freight , toafcend perpendicularly outofthepot of water, unto the leaden fphear , then will there be no difference betwixt the fliape or figure,of the firrt & fccotyl Machin or Inftrument; fo that each man may difcern, that the condition and ufage of them both, are all one in effed.

CHAP. III.

Here the fabric)^ of this Organ or l»firttment ^ properly termed the Weather-olafle ,

iv'nh the preparano» of the Matras or Glaffe , commonly called a Bolts-head , axd

the adapiion ef the Orifiace or Nofe thereof^ into a fmall vejfe/l of water ,

is expreffed, H^'here alfo, their opinions are confuted , which deem

and affirm , that the water is fucked up into the

neck, of the Alatras by heat,

Flrft^wc murtobferve , that this our experimental! Inftrument is compofed cf threeparts, whereof two of them are more eflentiall, and proper unto the na- ture of the Engin or Machin; namely, the Matras, or Bolts-head, and the fmall Teffell of water, into the which the nofe or orifice of the Matras, after it is prepa- red, ought to enter : and the other is more accidental!, as being onely ordained to fuliain the glafle firmly, in hi-; perpendicular pofition,andto adorn and fet forth the Machin. Touching the Matras or Bolts-head, it is a round or ovall glafle , with a long and narrow neck, whofe orifice, or mouth and nofe , ought to bee propor- tionable unto the reft of the neck, and it muft be prepared after a two-fold manner; for firrt of all, the long neck of it being put perpendicularly into the fmall vefTell , being full of water, fo that it do touch the bottom of the vcflell, we ought to mea- fure from the fuperficies, or top of the water, and begin our divifion into degrees , rtillafcending upwards, till we come unto the very ball, be it round or ovall. And whereas the common fort of this kind of Weather-glafles, hath his firft decree be- ginning downward, marked with the figne of i.andfo afcendeth upward to the round ball, according unto the naturall Arithmetical! progreflion, thus : i z 3 45 67 ^ 9 ^° "^ ^^ ^^ ^4 ^5- I for abetter method's caufe, do alrerthe order in numeration, and dividing of the neck orpipe of the Matras in the middle, between the head of it , and rh;fiiperficiesof the water. I mark the place of the divifion with the figure i . and fo count my degrees downward and upward unto 7. after this manner: 765433123456 7.^which lafFeft , for reafons that I will exprefle unto you hereafter. So that themarterwill be ordered thus.

Sea. I.

MofaUall rbilofofky.

-^

-3-

^-

As for the fmallveffell of water, you fee it here alfo defcribed, with that pro- portion of the pipe of the Matras , that defcendeth into the bottome of it j which is fo farrc from divifion as it entreth into the water.

Now when you have thus divided the neck of your Matras into parts , you muft prepare, and order It after this manner to make it magneticall and attraftive by cold, andexpulfive ordilatativeby heat ; you muft therefore take the orifice of the Bolts head in your hand, and hold forth the head thereof , or the round which is above it againft the fire , till it be very hot ; for the heat of the fire will rarific and dilate the Ayre in the glafle , and caufe by that meanes a good portion of it to flye out of the glaffe's orifice, and fo it will remainein that eftate, fo long as the glaffeis in the degree of heat : at which time, ifyou fuddenlyput the nofeofthc pipe into the water, you fl'iall perceive that as the bolts head doth keel or waxecold, fo alfowill the water by little and little mount upwards into the neck of the glalTe : And we muft, note the hotter the glaffe is made, and the colder the externallayre will be found as that prefent , the higher and by fo many more degrees will the wa- ter afcend into the neck. And the reafon hereof is, becaufe that as heat doth ra- rifie the aire, fo the greater the heat is, the niore excellent will the degree of rari- fadVion be. Contrariwife, as cold doth condenfe and thicken, fo the greater the cold is, the ftronger will the condenfationbe ; and therefore, after that the inclu- ded aire is much ratified, by anintenfe externall heat, Itfollovveth, that as the heat doth by little and little fade, fothe cold will by little and little prevail , and have dominion; and confequently,the included ratified aire muft needs by little & little be condenfed ; but becaufe there wanteth fufticient matter or corpulency in the aire, for the cold to work on, being that a part of it was Ipent and evaporated by rarifaftion, It followeth,that as the fucceeding cold doth condenfe & contraft tiieaire,fotheaireby contraftion oficfelf , muft alfo attraft and fuck up into it, fo much water out of the veffell , as there wanteth air to fatisfie the contractive appetite of the cold ; for the interpofition of the water between the externall aire,

and

Mofaicallfhilofophy* Book i.

and the internall or included aire, will not permit the internall , to fuck or draw into it the extern,Ul to fupply her want, forthefatisfaftionoftheexternall cold's luft, and therefore the water is forced to affcend, in lieu of the externall aire. And thisisthe myllery ofthe InlUument, and the manner of his fabricle, whereby it plainly appeareth, thar they have been deceived which have deemed , that the heat wasthcoccafion of the attradtion of the water upwards , being that each man may be an eve-wit nefle, that it is heat that driveth it downwards; and contrariwife', that cold is the cnule ot his mounting.

And whereas fome Soph'fticators , to make the matter the more flrarge , have given out, that it is a fecret peculiar included fpirit, which worketh the feat ; and to make men to give credit to their tales, they have dyed the common water in the •veiTell with Vardegreafe, or fuch like Ouffe ;1 mult give you to underhand, that all their prattle is but deceit, andthat plain dealingisajewell.

As for the accidentall part of this Machin , bein^it is framed and compofedina diverfefalliion,Iwillnot graphically delineate, orarawitout unto your view, be- ing that the pictures will be chargeable ; and the matter being done, will ferve you but to little purpofe.

CHAP. IV.

> n'hrrein dre Exfrejfedthe futidry properties, with the ff'*ge of this

demg^Jlrative laftrument. . ,

I Divide as well the property as the ufe of this Inftrument , into two kinds, whereof I call the one gcnerall, and I make the other more peculiar. As for the oenerall property ofit,by theoneit contradeth and condenleth , namely, when fhe included aire is animated by the externall cold; and by the other,it dilateth and rariheth, to wit, if the included fpirit be excited by any externall hear. And there- fore, throui^h his conftri<!^ive nature or aftion, which is made evident by thecon- tradlion of^he aire ; we may eahly difcern the univerfall reafon, of the infpiflati- on and condenfation of things that w re thin. And again, by his dilatation, we may fcan or decipher the caufeof rarifatlion of fuch things, as were thick. For by thefpeculationvvefhall find, that there is nothing in the whole Empire of Nature, which can be rarihed and made fubde, exceptjcbeby the a£tion cf light or fire, whether it be vihbleor invifible ; and the eflientiall effeft of that atSlion is light. And on the contrary parr, nothing can be condenfedor infpiflated , where dark- nelTe harh not dominion ; forafmuch as darknefle is the eflentiall root of cold , which is the immoderate atlor in condenfation, The particular properties, with the ufcs thereof,are manifold;for firft,The nature of it,is todifcover the temp-r of the externall aire,or catholick element ,in heat jand cold ; for the higher that the water durh L limbe in the neck or pipe of the Matra'-,it argueth, that the firmer & ftronger is the dominion of cold in the aire; fo that by this means we may daily judge, of the increafe or decreafe of cold in the aire ; and by confequence, we may guefle at the proportion of heatj in the fublunary fpirit of the world, bythedefccnt of the water.

Ce't^in exfet im r. ts ivo) thy ofohferTpa tor, ar?d approved by many of this Citjt tonchi»f this ExperimemaU GUjje>

If the water in the pipe of the glafle , which beforewas highly mounted, doth fall on the fodaine by lome degrees ,■ it will be an undoubted lignethat rainewill immediately enfue.

If the water in the fpacc of one night doth defcend, it is alfo a figne thatraine will come not long after.

If the South or taft wind do blow, immediately after a North or Wefterlie wind, the water will fall by certaine degrees : but if the North wind or cold WeHerlie wind do blow, aftera Southerne or Ealferlie wind, then will the water be forth with exalted.

If the water doth attaine tinto the figure, i . it argueth that the Ayre is in amode- ration between heat and cold, as when the Sunne is in the vernall Equino<ftiall, or as the rarurall temper oi the Spring ufeth to be. . - V But

£t.u Mofaicali Pbihjoph). j

But if the water mount higher, then it argueth that the difpofitlon of the Ayre is Dy fo many degrees more of Northen or Boreall riature,ts the water is mounted to- wards the bolts head; for you mull conceive that the degrees from i. unto the up- permoft 7. are belonging unto the winter Htm'tfphcre , and therefore are the de- grees which note the augmentation of cold. So that if the water do mount up un- to. 2. in the Northern or higher part , it is an argument that cold hath dominion over heat in the externall Ayreonly by one degree. If it mount unto the 3. of the fame Hemifphere , it doth foretell a flight froti : but ifitafcend unto. 4. or. 5. ic pretendech a hard and folid froft :ifit come unco 6. and 7. it argueth great ice; but If it mount yet higher, it flieweth that a hard Ice is likely to furprize and cover the •vhole river of Thames.

On the other fide, if the water defcend from, i.unto. 2. of thelower ranckof

degrees which importeth the Summer or hot Hemifphere , then it argueth he»t

lathgotcen dominion over cold by onedegree. But if it defcend unto 3. or 4. it

mporteth a greater diftemper of the Ayre inheat:if it defcendethunto 5. or 6. ic

'emonllrateth the ayre to be exceeding hot, but if the water be beaten downe unto

.he lower figure of 7. it flieweth that extreame and Sultry heat , caufing Corufca-

tions and lightnings, hath dominion in the Aire,

So that we may difcerne how great a reference or relation there is between the externall ayre or univerfall fublunary Element , and the Ayre included in the in- Itrument. But I will in better termes expreffe the Confanguinity and Sympatheti- call relation which is between the one and the other in this fubfequent Chapter.

CHAP. V.

Hert U is froved evldemly i fiottvithflandng any objection rvhich may l>e made to the cori'

trary , that mt only thit experiment all Organ hath a relation unto the great rvorldybut

alfo the fpirit included in thii little model I doth refemHe and imitate the aElion

of that which is Irtdudedin the great or macrocofmic all Machin.

BUt before I will proceed in any further comparifon , between the fpirit con- tained in the fmall modell , with the properties of the agents and patients in it, and this of the great world; I do think it to be neceflaty, hrft, toanfwcr unto a certain dovibt or oojedion that may be made, the which, unleffe it be refolved and taken away , fucha relation or comparifon may appear unto the ignorant , either improper, or altogether impoflible. I know therefore, that not a few will objeft and fay, that no convenient comparifon can be made, between this our fmall arti- ficiall Machin, and that naturallfabrick ororgin of the world ; forafmuch as the fpirit in our GlalTe is every where inclofed, and ttridly included in his velTell, and therefore may eafily be incited by force , to move according unto the regular fi- gure, or fafhion of the glaffe : But the cafe is farotherwifein the fpirit, which is contained in the vaft cavity of the world; for in it, the aire or fpirit doth ufe at eve- ry impulfion, to move freely ifhis way and that way, as weareinitruftedby daily experience, in the blowing of the winds from each quarter of the world. Unt® this lanfwer, That it is the felf fame reafon of motion and relation, from a thicker or denfer nature, unto a thinner ; and in like manner, fromathinneror rarer, unto a thicker or denfer, in a fmall fubjeft , that is in a greater ; fo that the like refpeds be had, and that by axi equall weight, and proportionate meafure, in cold and heat. Yea verily, and I averre boldly, that the whole World,or worldly Round,is as well and complcatly fluffed or filled with fpirit or aire , as is this our artificial! veffell , or experimentall Machin ; which if it (hould not be , it would ccnfequently fol- low, that vacuity would be admitted into the nature of things, the wnich would be but an abfurd thing in a Philofopher to credit. Wherefore we may boldly con- clude, that the fpirit is in the like quantity, weight, and proportion , in the conca- vity of this inftrument , confidering his magnitude, as it is in the great or little world. But experience teacheth us, that the felf fame nature , be it hot or cold , which ufech to reigne and have dominion every quarter of the year , in the cofmi- call or worldly fpirit, doth produce the felf fame effects in rarifadion and con- ■denfation of the aire, included in our artificiall veffell , as it ufeth to procreate in the aire of the world;all which is fully demonftrated before. For by how much the more the ftateofthc aire doth abound in heat or cold, by fo much will the water

contained

8

Mofaicall Fhilofophy.

Book

I.

contained in the neck of the glafle be depreffed , byreafon of the includsd aire's fubtilation. And again, by how much the more the inclemency of cold doth ve<»e- tate and abound in the air , by fo many degrees higher vvillrhe water be exalted. Andthis is thereafon ( as it is already told you) thatby the obiervation of this Weather-glaffe , the temper of the aire in thegreat world is fo exaftly difcovered unto us. ^^d therefore by this it is evident, that t he forefaid doubt orfcrupleisa- bolifhed and taken away.

I would in this regard have each difcreet Reader to underftand, that, when he be- holdeth this Inikument's nature , he contemplateth the a£tion . as it were ) of a little world ;andthatit hath , after the manner of the great world, his Northern and his Southern Hemifphear, plainly to be difcerned in it , the which two are di- vided exadly by an j^quino6liall line in effect, which cutteth the Deg'-ee, noned with the character i . Alfo it hath his two Tropicks, with their Poles ; onely we take the Southern Pole and Hemifphear to be hot , in regard of us , becaufe the breath which commethfrom it is from the Sun, which in our refpeft is Southern- lydifpofed; andtherefore we termthatPole, the Summer-Pole or Hemifphear, and tne other, the winter-Pole or Hemifphear. Andwehavedemonllrated , that the degree in the neck of the GlalTe i. doth correfpond exactly unto the place of the^fiquator, becaufe that if the Northern or Winter Tropick be imagined to be the Balis of one Triangle, whofe Cone fhall endin the centre of the Northern Tro- pick, then it muft follow, that where the interfe6lion is made by thefe two ima^^i- nary Triangles, the ^Equator mult of necelTity pafle. As for example.

rideMed.Cathsl.i6.

Hveituiij

And

Sed. I. MofakaUThilofofhyl p

Andwetearm the place of the .£quinodull , the Sphear of equality, becaufe when as the Sun \i in Arcs or Libra , which are the yernall and autumnall mter- fectioFiof the jEquinovL^iali , the daies and nights are equall ; fo alfo, the temper of each Hemifphear in heat and cold , is naturally obferved to tend unto a medio-* cfity or equality. Evenfu.halib will the temper of the w/V^-e-ro/wir.^// aire, orca-' tholickfpirituall element, be unco the earth , when the water in the Glafle is dravN'nuphalf way.

1 have fufticiently defcribed uniro you as well the fabrickas the nature of this In- ftru'i-ienr , and therefore fince I have prepared it to ferve me for ocular demonftra- tion inlleadof an Herculean Club, in this conabatewhich lundergoe againilour infultingPeripatetick Adverfary ; and that I am provided of fufficient naturall rca- fonsiniteadof a t rutty armour ; and chat this armour is well tempered and made as it were musket-proof) at the lealt by Authority drawn out of the whole Harmony of the facred Bible, Why fliould 1 fear the number of mine enemies when it is T;uh's cwne caufe which I undergo ? If God be with me I care not who is againll me, being that verity, which conqiiereth all things, will ( I am well aflured ) tight for me, and defend me, though but onely one againit a multitude. Why (houldl exped any favour from them, in telling the truth , and condemning their errours, fince that they do Satyrically cenfure > and deride my honell endeavours , when I hold my peace, and fay nothing unto them ? It is aneatier matter for malitieus carpers and back-bitcrs, like'temerarious and rafh Cynicks , to find fault with a thing ; than with moderate and judicious fpirits , to judge, amend, and correiSt it with equity. In the firlt, namely , to condemn before the cafe is heard or under- ttood, it is an argument of envy , cloked with wilfull ignorance. In the latter, namely, to teach a manhiserrours, a token of learned zeal, and Chriltian charity.

TheSecondBoo\of this Treaiife y touching

Philofophy in general I,

Tnc Argument of this Second Book of the Firft Sedion.

T His [etend Book importeth ^ That the Phi lofophy of the Echnicks isfalfe anderione^us^ both in regard it is founded upon the wifdom of this ivorld^ i Cor. j.i?-. which, as St. Paul teacheth uSy is but mcer fooIilTinejOre in the eyes of God; - and then hecaufe it contradiBetb the truth , and confequrntlj is rM ijj'uin^.from the Father of Lights which is in Heaven , hut from the "Trince of darknejjey tfho reigneth beneath, (therefore this kindofnifdom^ or (rocpix , is termed ly the Apo- ftle James, Terrene, animal, and diabolicall. And for this reafon St, Paul jlamesj. i^ that mo^ excellent andfacred Philofopher^ er lover ofnifdom^ doth warn us , that we be not deceived by this kind of Philofophy, which he tearmeth-, Vain- fallacy, built and framed out according unto the traditions of men, snd^. . j-^ after the elements of this world ^ and not having its foundation upon the true corner ftonc, JcfusChrift, in whom dwelleth all the plenitude of Divinity corporally.

)£^^Efore we dive into the botcomlelfe abyffe of the effentiall Phi- -■ -,<5^ lofophy, whofe mam foundation is the true wifdom, (the which is a thing fo difficil to be put in execution , thatno- thing'but the fwifc and nimble-winged foul, or {pirit of man , is r.ble to bring to etted) it will but concur with reafon, that we fliould in the firtl place confiderand obferve, the Ety- mology of the name or word , whofe naked effence we hunt after , that thereby we may in the fecond rank defcend more fecurely , and with a better underttanding , unto the detinirion or defcription thereof, and fo proceed with a furer confidence, unto the diviiion or differences ofthe main fubjecl we have in hand, to the intent we may direitly point at the truth, and diftinguifli it from fallliood. Seeing therefor-J that PhilofopUa or Phikfo-

C pbyy

lo Mofaicall Pbilofophy^ Book 2.

ph^, ts the main fcope or bufineffe of this our Treatife, ic is meant commonly, and underftood in a generality, for Sapkntia, or Wifdom ; bat by a more proper and pe- culiar fignification, it is interpreted yimor, or, Amicus fapieiJtU , The love, ar fi iendf ofwifdjm : For the word is compofed of (pihk , that is, y^ micas, or a Fricfid ; and co<pix, that is, Sap'iema, or l^yifdvme. And ic is fo termed of the Greeks, becaufe that in the word at large is contained, f/j<r /of e ofiw/iiow ; or becaufe that by teaching of wifdom, men are incited or Ilirred up to love it. In antique Ages it was called socplcc, or Sapieuiia onely, and at lall cpiAoj was added unco it by the notable Philo- fopher PythagorAs , who would rather be called Philofophus, that is, Sapimti-t-ama- tor^a/overofivijdom, then arrogantly toaffumeunto himfelfthenameor title of '^ocpoSyfipie'is, or a wife mau. Froni the Etymology of this word, Phiiofophia, or Phi/ofophj,\ytmiy derive his definition , and defcribe it to be, An etfxefi ftudy ofrvifdowe, or, a fervent application of our minds unto it; being that the word im- porteth, that it is the aftedionate love of fapicnce. Itappeareth therefore, that the main fubjei^ of Philofophy is Wiiaom,chc perfcft knowledge whereof is that//<w- mum bonnm^ oxhigheji goodneffe oi this morcall life , which was the mark whereat the wife men of all ages did ever levdl and aime. But as from all beginnings, there was a dillinution, oroppolite difference, between light and darknclTe , good and evill, righteoufneffe and unrighteoufneffe ; and, to conclude, between the reall things of God , and the preftigious and imaginary inventions of man : So alfo is there a main contrariety to beobferved , between the true wifdom which is of God, and chat falfe and onely-feeming one , whichis of this world; andconfe- qucBtly , there muftbe anendleffe jar and antipathy , betwixt the eflentiall and true-bred Philofophy, and chit which is baltard and fpurious. All which we find to be fufficiently warranted, by the teftimony of holy Writ , for the Aportle faith

1 Cor.i.ii. in one place , f^on tn f.ipiem'ia cmi-nali, fed :h gratia Dei verfati fumns i» hocnmyido ; fVi are converfantmth'ts tvorld, not In carnaltwifdoip , bitt tn the grace of God. And again, Prudemia carnis mors e(i: , qHon'iamfapient'ia carnisefl mimica Dd : prudentia

Rom. 8.6. spirit»s,efi vita & pax : The prudeticy of the flefh is diath , becaufe the rvifdomof the fleJhisdefiruBiun ^ffptt the prudency of the Sptrit is life and peace. Again, in another pl3ce, thus more plainly, Prttdicatio mea r.on efl in perfuafonibfts et hftmanx f.ipientia verbis, fed in ofienjione fp:ritns et veritatis. Sapientiam kejitimur inter perfetlos^ ftpienm tiam atttem non hn]Hi mnndi , fed loquimnr Dei fapitntiam in my^erio, cjn/t abfcondita efi, (juam Dens revelavk ele'dis per Spir'itum ftmm. Mj preaching (faith he) is not tn the per fwafions andwordi of human -xvi^dom , but in the \hewiug forth of the Spirit and verity. IVe ffeak^and utter frth wifdom among theperfeEl, not the wifdom of this world, but tne wifdom of God in amy fiery , which is hidden andfecret^ the which God hath re- vealedumo the Eleti by his Spirit. In thefe words we arc taught, firft, that the fmooth periwafions of the wife-appearing Oratours, or lip-learned Sophilkrs, andfelf- Conceited Philofophers of this world, are vain ; being ihey bring along with them nothing clfe, but an empty wind, without any materiall or fubttantiall fruit, and areineffedbuta meet lliadow, in regard of a reall matter or (ubjeft, forafmuch as thf y prelHgioully appear I'omething, but are indeed nothing; when contrari- wife,the words of chetrue and perfeftPhilofopher, are eflentiall, and therefore ac- companied with vertae and power.

Secondly, that vvhat the true and powerful! Philofopher utters, is the flourifh- ing and fru'ir full wifdom, even theeternall fapicnce ofche Almighty, and not the llerill wifdom of this world, which when ic is brought unto the touchftone, will befound counterfeit, asbeingun.^ble to endure the tryall.

Thirdly, that this heavenly wifdom is onely my rtically revealed unto mankind, as being referved in the power of God , and folely difcovered or opened unco the Saints, and eletf , and therefore unknown unto the Pagans ; or Ethnick wife-men who are the compofers of our Chriftian Philofophers wifdome, and therefore it is a vaine fallacy or fophilVicare philofophy ; forafmuch as /c is famed (i<i the. Apollle iMxh).,throH(^h thenaditionsofmen; accardlngumo the Elements of this world ^ and net after Cbrifly who is the true wifdomeyfor in hint dwelleth all the ph'n/tude of divinity, bo- dily. And for this reafon , the fame Apoftle faith in another place, Nos non fpiritnm hu-jits mundi accetimus fed fpiritum (jui ex Deo efl,et tjU<t a Deo donatafunt nobis loqui-

iCor.t.i2. mHr,nonin do'clis humantz Sapieiuia vcrb.'s,fedin doflrinafpirfttii,fpiritHalibusfj>iri- tualiacompar antes. AnJmalis enim homo ntn percipit ea <jii<tfuntfpiritus Deiifiultitiaen'm e(h illi & non potefl intelligere. PVe have not received the fpirit of this world , but the fpirit which is of God; and we fptak^ thofe things which are given tu from Cod', not

I Cer.z. 4.

Colof. 2.8.

in

Sed. I.' MofaicallPhilofofhy. li

in the learned vfdrds of huiiane wifdome , but in the doftrinc of the Spirit, com- paring fpirituall things with fpirituall things, for the .t>iimal man doth not perceive the th./!gs which are of theffir'n of God ; y.nto h.m it is faolijhnefs , arid he cannot under- ftanih ; Again i\tini\iiS.iperjtia hujus tnundifit t t':a ejl apnd Dc-ir/tyDeus enimnovh j ^^^j.^ , ,. cogitatianss fafknmm qaodfliiltd frnt. 'The r,'Jd!>we of i he world is fooiijhnefs with God, forG^d knoweth that the rogitations ofihe world'y wife itre foolijh. Whereby we may al- fo difcerne that there is a wifdome falfely fo called, which is cleane contrary in effect, unto the truefapience, and therefore it is termed of the ApoUlefoolifhnefs, and comequently the conceipts offuch wifemenasare the Ethnick philofophers and their adherents, ( though they think p.iiTing Wv.ll of themlelves, ) are indeed foolifli and fottilh before God. Of the which kind of philofophers, the prophet ut- Ifay. 5. *«. tereth thefe words ,Woanto them thatf^eak^good of evil and evil of good wh:ch put d.rrks- nefsfor iight a^d light for darkj^efs^wo ttrito them that are wife /« their own eyes and pru- dent in their own fight. Doth not St. James alfo , and that in open and plain terms, alfigne araolt palpable difference , betwixt thefe two kinds of wifdomes where he fayeth, Sapiemia contradicens veritatinon eji dcfarfum defcendens a patre luminumJed - terrena, animalis, diabolica: fapientla vera d: fnrfum, efi a Deo,That wifdomewhich con- ' ^' '' tradiilcth the truth, is nut frcm above , defcending down from the father of lights, but is earthly, animal, dlabolica.'l : cortrariwife the wijdome which defcendeth from above is of God. By this therefore it is made evident that as by the whole harmony of holy Writ, fapience or wifdome is taken after a two-fold manner , namely for a worldly and counterfot one which is earthly, mundane, and humane^ that is to fay which is of mans invention being framed out after the rudiments or elements of this world, fo alfo there is a true effentiall, and perfed wifdome which hath his root or begin- ning in ChriH, who is God according to that ofthe wifeman, Verbum dei altiffimi efi E«l. i. f . fapte/!ti£ foKS, T he wordof Godmoj} high is the fountain of wifdome. Which being fo, we ought not to imbrace withfuch fervency that falfe and baitard philofophy which hath her originall from pagan mens inventions,and negledt that which istrue and ef- fentiall,even that(I fay)which is from God the main foundation whereof.is the cor- ner Itone Jefus Chrift,which, as St.Paul tellerh us, doth fill and vivifyall things;for in fo doing we (hall imitate the befotted Ifraelites , of whom the prophet Baruch iAuhySapientiit fontem Jfr-aelrelitj»it,Ifracl hath forfaken the fountain of wifdome. And Baruch, 3.1* this hi faid, becaufe they forfook or negledled the true wifdom,and did fearch after ArtSjfciences and underftanding in forreine and gentile nations ;as did the Agarens, and they that were in Theman,which never attained unto theknowledg or perfecti- on of the true wifdome, becaufe they did not acknowledg the fountaine or giver thereof, which is God only ; Shall we not (I fay) in fo doing tranfgrefle the precept ofthe wifeprophet , who L\^t\.\\Vias genti'tm nolite At fccre , q :iia leges populo- u^^ ja_2, rumvan^funt , Learne not after the manner of^ the heathen, for their wajes are vaine. The Apoltle doth in another place fufficiently and that in thefe few words, fignifie unto us the variety and diilonancy of thefe two feverall forts of wifdome, and withall feemeth toexpreffea kindof by-forkednefsortwo fold difference , inthaCi cor. i.is. which is ihzwo^XdX^ \i:ir\c\\ ^Sapient'iamGrizciquareb.wt, Judiifigna, noi Chri^um crucifixum prxdicamu/y The Greeks (faith he) /^f^ wifdome, the Jewes defirefignes, but we preach Chrifl crucified , whereby he argueth the humane contemplative philofo- phy ofthe GroEcians,fuch as that ofthe Peripateticks, Stoicks, and Epicures were, the praiticall philofophy and the ocular demonftrations which the Jews didaffeft: and laftly he feemeth to exprefle the true and effentiall philofophy or ftudy of wif- dome which conlirteth in Jefus Chrilt crucified , which philofophy is only there- fore of God, becaufe the effentiall wifdome thereof did iffue from trie mouch ofthe Almighty,being that the fountain thereof is the word of God, /4^ erf ^/f'J7?w;/'>W/* (faith wifdome) I came »idt ofthe moith ofthe mofi higheft^inA therefore the Apoftle ^""'* *^" ^' fliewing a difference between the Greekilh philofophy , which was fpurious, and this which was truly eflentiall, giveth this caveat unto the eled, Ut confolentur cor- da ipforttm,inJ}rfilIi tn charitateet in omnet divnias ,} enitudlnis intdle^ui in agnitione myfleriidei pains Jefti Chriftijr. quo fint omnesThefaurifapientia et fclentid abfconditt Hoc dico ut nemo vos decipiat infub'.imitatefermaniinr. ftcut erao accepifiis Jefum Chrif- Cololt.i.p^. t»m domintim nofirum in ipfo ambulate, rad'.cati&abundantes in gratiarum alii one. l^idete ne quis vos diclpiat per Vhilofophiam O" inanem fallaciam fecundc.m traditionem homi- ttHm,fecHndum elementa mttndl, G" non fecundumChr'i(itim\q;'.ia In ipfo inhabitat omnis flemtudo divinitatis carporaliter, Et efiis in illo repleti, qui efi caput omnisprincipaius C^ pteftatis. That their hearts might be comforted , being infhu^ed or guided through

C 2 .chariijf

n Mofaicall Philofopby: Book z.

charity y into all the riches of ftilm (]e of under Jlanding , in the acknoivledgmentoftbemj- fiery of Godthr Father^ a^d ofjejtts Chrifi , ;» whom ae hid all the treafares efwifdom itf:dfcience. 1 his I fpenK^u/ztoyo^ , thai none may deceive youbj fitbdetj^ or per fw A five Speeches, As therefore yon have received tur Lord JefusChr'tfi,f9 walk^in him radicated- ly, abounding in than'^fgivift?. See that no man deceive you by Phi/efophy, and vainfal- lacis 0*- fophifiications , framed through the tradition of men , accordinfuyito the ele- ments of this world, andnot byChrifi,forafmuch as in him dtvells the plenitude orfulneffe of the Godhead corporeally, -rind ye are full in him^who is the headofa/l principa'ities and potefiates, Jcc. Out of which words, there are thefe notable things to b^ Teleded or gathered.

Fird, That all the plenitude of underftanding , confilleth in the revelation and

Colofs. 2.3. knowledge of the myftery of God, and his Son Jefus Chrilt ; becaufe in Chri/l one. ly y is all the tre.^.fnre of tvifdom and fcience hid. And therefore it.is but a folly to feek true and elfentiall fcicnce , underllanding, and wifdom , from them who had them not.

Secondly, That the fmooth-tonpu'd Oratojjrs, deceitful! Sophifters, and vain Philofophers of this world, are to be efchevved, and no way for the mod part to be believed ; forafmuch as they are but onely fuperficiall , and fcarce probable, bein" that, in effence-and verity, they are nothing elfe , in regard of their ground-work , but fiction, ormeer imagination.

Thirdly, That there is a Philofophy, and by ccnfequence a Wifdom , which is derived from the invention and tradition of men , and according unto the ele- ments of this world , and not according unto Chriil: which fpurious wifdom ought therefore to be forfaken, oratlealt-wifenotfoeKidUy to beobferved, by fiich as are followers of Chrift.

Clors.1.8.9. Fourthly, That there is a true Philofophy, and therefore a wifdom, which is ac- cording unto Chrift , forafmuch as in him one y confflath a' I the treafures ofp:rfe[l fcijnce, k^owledire, nn der flan din g^ and reifdom , which is framed outy net according un- to the traditions of men., and the elements of this war'd, which is terrene, animal, dlaboli-

James3.ij. call, and contraditteih the verity ; but according to that which dtfcendeth from God the Father of lights, as Sz.J.imes telleth us. Upon the foundation therefore of this human or mundan wifdom, was the Philofophy of the Grecians ereiled; and it ap- peareth, firll, bscaufe that the ApolUedeniech it to be the true Philofophy, being that it is not grounded on the corner-ftone Jefus Chrill: , as it appeareth by his be- haviour ami fpeech, which he made unto the Philofophers oiAthem ; for when the fed of the Epicures and Stoicks did difcourfe with him, after that by the reafons of divine Philofophy, he had exhorted them from their idolatry , and worfhipping of falfe and unknown gods, and had preached unto them the true wifdom, vvhich was Jefus Chrill, and the refurreilion of the dead, and confeqiiently inltruvSted chem in the foundation of the true and rcall Philofophy ; Some of them replyed, PVhat

AAs.17 18. "fill this verb Jl b.ibler fay } and others exclaiming againfthim, didaverre , that he WHS aproclaimer of new dcemons or devills. Thefaid divine Philofopher and holy Apodle, replyed thus. Ye men of Athens , I perceivo th.it in all things ye are toofuper-

Afts. 17.^1. fliiioHSifor Jfoundan altarywhereinwaswritien, lime the unknownGod; whomyethen ignorant ly worjhip, him fhaw I Unto yon, gcc. Note by the way, that he argueth by this fpeech, that they knew not the true ground'^ of Philofophy, being ignorant ofche true God, which is thetountain of the effentiall wifdom- Then he proceedeth thus,

Afls.iy.vcr. Cod that made the world, and alt things therein , feeing that he is Lord of heaven and

'*• earth, dwelleth notm Temples made with hand.<, neithrr is worshipped with mem hands,

as thor'gh he needed any things feeing he ^ivcth to ad life,and breath, and all things, icc, I would have you to mark the excellency of the true wife man , namely, how he fpeaketh unto the mundan Philofophers of Athens, the divine wifdom , and there- forethe folid and eflentiall Philofophy ; for he expi-effeth in the foref-iid Text, th.it the Spirit of God orChriil,whichis God, dwelleth not inartihciall Temples but maketh every naturall thing his Sanctuary) and above all creatures , and by fuper- excellency, he pointeth at Man,(as youfliall fee hereafter). And therefore he aflir- meth,that the fame divine fpirit of wifdom giveth to every creature (for his words are. He giveth to all) life, breath, and allthmfrs ■ and therefore if to all things, then there is not any thingthat is natnratedby it, but li'veth andbreatheth, or hath his exiftence from, and in, this wifdom ; the which is therefore rightly tearmed the Corner-flone, for-ifmuch as on him all creatures rely and exift. And therefore it is

lulmii.?- ^^ onely, who is that It fht of the world, in whom is that life whch doth vivifie all

■' ' ■ ' " things^

Seft. I. Mofakall Philofifby, 15

thirgs, as in another place the ApolUe doth teach us ; and who is all, and in aU, as i Tlm.^.i j.

we have kin another place ; where alfo it is faid, that <» bint is allt.hinpy and he in ' ^°p-'^-'''

everything^ as well vi/ii/e as ifivlfi^k. Andln conc\nC\ou , He fiUeth all things, and ir°' '' <*

tvoiketh all , a>;d in all. Doth not SoLmon feem to aflent unto all this,where he faith,

that (jods Spirit is in allthings. Then the faid ApoRle proceedeth thus , Andhe made jjp^ , ^ j

of one blocd all mankind, to dwell en the face of the earth, and hath ajjigned thefea-A&^if.ver.ii,

fons which were ordained before, and the bounds of their habitations , that they jhonldfeeli^

the Lord, if fa be they might have groped afer him, and found him, though donbtlejfe he

be not far from every one of us ; for in him we live^ we move, and have our being, lor we

are alfo his generatioiy &C.

Lohere the infinite and admirable vertue of this divine Corner-ftone which is Jefus ChriW, who is the eflentiall fubjeft and ground work of the true philofophy 1 meane, that facred wifdome which is fo extolled and inngnified by the old and new Teltamenr. And therefore the fame ApoiHefaid rightly in the forefaid pla^^j ■'^ coIof» t » ChriJloJtintomnesThefaHrifcicntiiectfapieniix abfconditi. In Chrift are allthe Irea- '

fures of Knowledge and Sapience hidden, whereby in the fi rft place it is made evident, that there is no true philofophy which hath not this fpirituall foundation, namely Chri(t Jefus, in whom is the plenitude of all divinity corporally , and who is the head as p^i j vvell of the Angelicall nature,as of all inferiour things elfc of what foever condition, ' '^*

all which being fo, we may fee how farre the Greekifli philofophy doth difter from the truth, and therefore me thinks it fhouldnot be foferiouflyfollowed,being that the Scriptures have delineated unto us amore compleat and perfeft pathway unto wifdome.

Againe it appsareth evidently that the Greekifli philofophers and 'confequentljr that kind ofhuniane or mundane wifdome whereon it is built or eftabliflied /V ter- jjnaes. 3. ij. rensy amnial, and diabolical, becaufe it contraditteth the true wifdome or philofo- phy, and therefore it is proved to be falfe, as fliall more at large be expreffed unco you in the chapters following.

CHAP. II.

yvhere'.n the original', or beginning of the true wrfdom , and confesfuently of the elfsntiall Philofophy, ts opened ; and then the nature and power of it, is really defcribed.

WE purpofe now in in thefirft place, to fearch out the originall fountain of the true wifdom, and therefore of the eflentiall Philofophy. And then in the fecond rank, I will expreffe the definition of it; after that, I will fhew you, that it is the foundation, not onely of the true externall Philofophy , withthe fciences which depend thereon, but alfo the difcoverer of all myfteries, and hidden fecrets, yea, and theonely revealer of things, as well part, as thofe which are to corae.

Concerning the originall or beginning of this facred wifdom, I will prove by the confent and harmony of the whole Bible, that it is in God, the Father of light; and Baruck. r, therefore it muft be clean contrary in nature unto the wifdom of this world, which Dan.a.ii. is terrene and animal, as the Apoltle harh it.Sapietstia dator & inventor, Beus ejl: The giver and inventor ofwijdom is God, as the Prophets do intimace unto us. Sapientia & fortitudo Dominifinty faith Daniel ; Sapience and fortitude be the Lord*s. Sapient ia in D»n-2'.io. *miquis eft ^ in multo tempore prudentia , (iizh fob ; IVifdom is of antiquity, and prU'-fQ\, iz &iz dency of a longjianding. h^i\r\,Sap'.e>!tiam dat Dominus^ex ore ejus prudentia& fcieniia, Pjo.1.6. iiitn Solomon ■ The Lord giveth wifdom , prudencyandfcience ijfue from his mouth. And ^ain, SapientiampoJJidet Deu 1 in principio vlarum fuarum , antequam quicquam faceretapyincipio, ab aterno ordinal a efi ; concept a erat cum nondum erant abyffi. God Pro v. 8 iz did pojjeffe wifdom in the beginning of his waies , before he made any thing, fromthebe- gmning, even from eternity p.'asjhe ordained ; floe was conceived when there was no abyjfe, E^cJ. 1.4, SapieptiaaDeoprofeilaefi &prior omnium creata , faith the fon oiSyrach y Wifdom came pomCod,and wastbefirfl created of allthings. And again,£A-orf Altifjimiprodi'- 1/i primogenita ante omnem creaturam,{'mh fhe in her own perfon; I came or ijfuedout ^"'"s *4-fj from the mouth of the mofl High, being born before any creature, Sf-Hentia calitus mil- \yifd a i©

ta-urdefannis ca;lis,utmecum ft & mecumlaboret,CsLkhSoleraoninar\oihQr vhcQ: Let wifdom befent from thy holy heavens to effifl me , and to labour with me.

And againe he expreffeth the time of her eleftion , the manner of her exaltation and way to feperate ber truth from falfehood in thefe few woids which are golden

ones.

14 MofaicallTbilofopbj/. Book 2.

Sapi*. »4. . ones, Sapietttiam del ab initio nativitatis inveftlgc.bo & ^otiam \>t lucem^nec prateribo re ■lta:em, I nvill jind out the wisdoms o^ God even from the beginning of her natrjiiy, and Irfilpttther'.yito light, neither rvillJ pajfe ever, or emit the truth. By all ihefe places and many more which 1 could produce, it is made manifclithac this excellent (pirit ofwhich we intend to treat in this place is the true wifdeme, and withal I it mull needs follow that the philofophy which dependethon it, is theeflentiall , perfe<f^ and only reall one , forafmuch as it is from the father of lights, acccording unto the Tenent of theforementioned Apoftle and divine philofopner. Now we proceed to fhew you briefly vvhat this wifdome is, and how it was produced, and that accor- ^.„ ding unto the mind of the wife Solomon, Saptentlci{{d\i\\ he) eft vapor virtutts Dei &

\ViW.7.25.a6- gy^f^^^^ig ^if^ i^fy, cUritaiU omftipotemps dei fincer/t , et candor Ittas uternA^ et fpeculum fine machU Dei ma;eftati.'fU imago bonitatis i.'lius. fi'ifdomeis the vapor of the vertfte of Cod,andacertaine fincere emanation of the brightnefs of the omnipotent G id , and the btanty of the eternall light , andthe immcc ilmed or unfpotied mirror of the majefy of Heb ? Cod, andthe image oj his goodnefs. And ths AYio({\e,Chrif{ is the br/ghtnejs of the glory andthe ingraved forme of his perfon which beareth ttp a'l things bj his m:gbty ■aoi-d. Wherebpt is an ealle thing for Tvifemen to difcern , what a main difference there is between the falfe Ethnick and mundane wifdome which is terrene, and that true and effenciall one which is from above, and hath his originallfrom the Father of light, forafmuch as the fountain thereof is the Word, or voice of the Lord. Sapientia fons (faith theText) verbum Dei in excelfsy & inaretfus iliius mandata <eter- »a : The fountain or beginning ofwifdom is the word of God from above, and her ent,ance Ecd.i.f. the eteruall Commandements. Having thenexprelfed unto you, whatthis onelytrue wifdom is, I will endeavour to open and difcover alfo her catholick vertues, in the whuhflieadethandoperateth, as well ingenerall, as in particular , over all the world: Nay verilvj what can ftie not do and effeft , when flie is all in all, and opera- teth all in every thing , as the Apoftle teacheth us- For this reafonalfois Chrift,the iCor. II. 6. true wifdom, faid,in theforementioned Text, tofnfialn and bear up all things by the word of his vertue. This omnipotent power of hers, in and over all things in this Heb. I. 3. world , is mofl excellently explained and fee down thus, by the divine Philofopher Paul: Chrifius efi imago Dei invif bills, ^rlmogemtus omnls creaturitjqHoy.iam in ipfo cor.- d'tafitnt umverfa in ccelts & terra, vifbilia & invipbilia, fiv^ throm,five dominailones, Colois. I.I J. yj^^ principatHS, jive poteftates, omnia per ipfnm & in ipfo creatafunt,& ipfe eft ante om- HCSy & omnia in ipfo confiant. Chrifi is the image of the invifbU God, the firfi begotten of even creattire,becaufe that in him , all things vifble atidinvifble , m the heavens and in the earth, were ^'ade, whether they be thrones, or dominions, or principalities ., or foteflates, all were created by him and t» him; and he is before all creatures , and all things con ft jl in him. This may feem very ftrange dodrine unto fuch Academick perfons, as are too confident in the Ethnick Philofophy , forafmuchasitdoth ac- knowledge no fuch wifdom from above , no fuch a Chrift, or facred Word, which wastheCreator ofheaven and earth , and who made the Angelicall Intelligences, and in whom, and by whom, all things were, and do yet exirt. Bur it telleth usof fubalternat efficient natures, namely, of Intelligences, of Stars, of Elements, and fuch like things , which operate or eft'ecl, of themfelves , all things above and beneath, and will have the world to be eternall, and without all beginning ; when contrariwife this true Philofophy telleth us, that God created all things in a>dby his word and wifdom : that he operate th all In all, and, that he is all, and in all. For the plain words of the precedent Text is,Omniai»ipfo conflant, Allconjijh In h.m. But to the purpofe. The forefaid Text feemeth to confirm this of the wife Solomon : Sapieniiampofjldcbat in principiovU fu£: ante Opera fn a, ante Hltumtempus, ante fecu- lum y cumnulU effcnt abyffi,editaerat ipfit ^ cam nulliejfentfantes abundantes aquis, Prov.8.11 . ante montes fnndati effem , cum nondumfecerat terram, cum aftaret ccelos ibl erat, cnm ftatueret ambitum infuperficieabijfi, ciimfortificaretfMpertaresHPibesfuperne,qna>:do robsrabat flutes abtjfi, quando pon'ebM mart jlatHtum ftium , cumflatHeretfundamenta tcrra,eratfapientia apud ipfitm cunUa componens. Jehovah did pojfejfe wifdom m the be- n-inninfrof his wales , before any of his work^s , and before there was any time, before the ■worU was made; fhe was brought forth before there was any abyffe , and before there was any fountains that did abound with yrater^ before the mountains hadtheir foundati- ons, when as yet he hadmadeno earth. IVhenhe did adapt and makj fit the heavens, {he tvasthereywhenhe did ordain acompaffe, or appoint margins for the furface of the Abylfe. yyhen he did for ti fie the hio^hefi clouds above , when he did corroborate the fountains of the deep J when he did fet bounds nnto thefea, when he dtdejfablifi) the foundations of

the

Seft. I- Mofaicall Philofifhy, isp

the earth, then was wifdom v>:th him, c->mpofr,jg or making all things. Whereby he ar- cueth, firft, the antiquity of the eternall wifdom; and then he proveth, that fhe was the compofcr and maker of Heaven ard Earth, and confequently of every thing, as well invilible, as vifible therein. And this agreeth in all things with that of our fa- cred and eflenriall Philofopher Mffes^ where he acknowledpeth firll an abyfle with- out form ; then that the informed matter of the abyffc was by the prefence ofGods emanating Spirit, univerfally informed and called waters. Then how by theadting of the divine or effential voice or word,f/W,\vhich wasutteredby the mouth of the G*"- •» Omnipotent, the light or created form was produced in the waters, and afterwards by the will of the Creator, the word was pronounced the fecond time, and the wa- ters above weredivided from the waters beneath by the firmament, and fo the hea- vens were made by the fecond/<«r ; as by the third, the divifion of the lower waters into elements, was effeded by the alfiltance of this one and the felf-fame word , or the Spagerick operation of this divine and catholick Spirit, EUhim, but in a various property. Doth not David in few words affirm fo much, faying, rerlfo Domini firma ■ rh\. ji. 6. tifunt Cueli & Spiritt* ah ore ems omnis virtus eorum : By the word, of the Lard the hea- ■veHS were made , andbythe f^i 'it of his mouth each vertne thereof. Again, Infapientia P&l. 103. a4^ omnia fecifti; Thou hajt created all things in wifdom. And St. Peter^ Cocli erantprius & terra de aqua, & per aquam exifiertes verba Dei : The heavens were fir fl , and the 2 Pet. j.J. earthofwateryandbjwaterjConftftinghythewordofGod. Anddothnoc St. JjhnCay, iPy it all things were made, Ofid without it nothing was made. The world was fa(hioned by J° '• this word or elfenttall fpirit, which was pure Itght, bnt the world did not know it. And So- lomcn,Sapieniia Deusfundavit calos,fiabilntc terram in prttdeniia; By wifdom Cod made '"^ ' ^* the heavens^ andby his prudency he laid the foundations of the earth. In Conclufion , the whole harmony of holy Writ , which is too long for me puniSlually in this place to rehearfe, doth telUtie thus much, that all things , of what nature or co;i- dition foever, were made, difpofed, andeffefled , in , Dy, and through this divine vertue or emanation, which is God himfelf, forafmuch as it is the divine adf , whofe root is the word. Ex ipfo (faith St. Paul^ per ipfum, & in ipfofunt omnia'.Ofhim, by him, and in him, are all tl ings. But becaufe fome of the learned of this worldmay reply, that though it is true, that God by his divine Spirit or Word, did create all things;yetit followethnot,that he doth ad immediately, andexifteffentially in everything. Bur after that this eternall Spirit of wifdom, hadbeftov/ed oneach creature a peculiar vertue in its creation , then the creature can aft of it felf by a free-will , which is abfolutely ; and dirtinguiflied , and divided from the immediate aft of God. I anfwer,that by our founded rules in Divinity, the true ertence oftheDeitieisindividuall , and therefore God dorh impart noeffentiall aft or vertue unto any creature which can'be difcontinued or fcperated from Him- felf. And forthis reafon, Chrift who is the eternall fpirit of wifdome is faid to fill all , I marry (will our learned fay) that is ve^rtually, but not fubrtantially or e.ffenti- jlly. I would fain know (laying all fuch fchool dirtinftionsapart,of which St. Pattl % tiin.M.' ^iddeth Timofhj to beware) if the vertue of God be not his eflence, or whether the one can be divided from the other? If they reply and fay, that this vertue of Godis no effence but an accidenr-.Verily they mult needs erre in faying fo , being that it is mo(i certainly known unro the very Jewes and Gentilesthemfelves that God hath not any accidents in him,feeing that he is abfolutely effentiall, and reall of himfelf, for where his divine aft is, there is alfo his vertue, and, where his vertue is, there is he truly faid to be eflentiall : for elfe the word or divine aft which doth vivlfie and quicken every creature, fliould feem to be but an Accident, and that dividedAom the divine effence: which, howabfurdit is, the immortality and root of it dot^ ar- gue : For David in his forfaid text iiytth, fpinttf ab ore ejus emnis virtus eorum, from the fpirit cfhismou:h doth ijfi'.e every vertue of the heavens. I imagine that there is no pftl, s».<. man of an upright fenfe that will efteem this vertue to be an Accident ; which be- ing fo, then mult it needs be eflentiall, and confequently in God, and of God, and therefore not divifible from his fpirit : But what needs morevvords when Scriptures do confirme this every where? St. /'^iw/fayethjin the text before mentioned, C>«o- Colof.i.x^. niam in ipfo eond tafant univerfa ,'h calls et in terra tarn vifibilia quam invifibilia, Tmnia in ipfo et per ipfum creata funt ; et omnia in ipfo confiant. Becaufe all things in heaven ^nd earth are made in him , as well vifble oi invtfitie, all things are created in-himand by him. all con ft ft ■« him; Ergo, nothing without him. Again, St. John faith. In verbo ,^^ ^ , , erat vita', Life was iff the H^oid. And therefore the creature is annexed unto him by a continuated tye of one and the felf-fame fpirit of life which is in the ere ature, with- out

i^ MofaicallPhiloJdphy. Book i.

plal. 104. i4. out the which it cannot exiftoneminute. And for this caufe the Pfalmiit faith, O - Lord, foow manifold are thy rporl^, in wifdom thou hafi made them all. The earth isfuU

,0 of thy riches ; fo is the wide fea^tvid the iamimerable creeping things therein both great

31,* a>idfmaU.Thoit giveft- UKtothem, andthey gather it ^ thou open ejitl.heha^id a^id they

are filled nlh good things , bnt if tbott hide thy face, they are troubled , ifthoHtalieJt away their breath they die, and return unto dujt. Again, ifthott fendefi out thy Spirit , they are re-created and revive, and thou renewcfi the face of the earth. Whereby we fee, that it is the immediate acl of the Spirit of wifdom, that vvorkeththefe things, by which God is faid tovivifie all things, and that by him we breaihe,and live, and have our being. And not onely we, but alfo all otherflefli whatfoever, as it appearethby Tob u 14. ^^^ forelaid Text; as alfo by this teftimony oijob. Si Dens apponensadhominem ani- ' m^imfHum,fpiritumfe.'ifl.ittimejttsadfe,reciperet,deficeret&e.vfp'trarctoffiniscarofi~ mnl, Q- homo in clnerem r evert eretur : If God fitting his heart or mind upon man, ihould receive or draw v.nio himfi'lfhis fpirit or breath of life , all fleih tvonIJ die toge- If A! < ther, and manii'ouldreturn unto dufi. And tht VtofhttiDetfs d^tflatftm populo ^ui efi fapcr terram& fpirithmcalcantibHseam. God q^iveth breath unto the people which u on the earthy and a fpirit unto the creMutes which tread on it. Now I befeech you , How is it polTible, that this fpirit of life fhould be prefent with, and in, all things, and therefore eirentiaily in every thing, and yet it fhould ceafe to 3.&. immediately, that i ^j in perfuKafna, when it is the molt fwift and mobil' in his aftive nature and agili- ty, of all things, as the wife man telleth us. That he is prefent in all things, it is apparent, becauft all things do aft and live in him, and by him ; for St. Paul's Text before mentioned faith , Omnia in ipfo conflant. All confijl m him. And again , Ipfe *• Peter 3< operatur omnia in orrfnibuSy Hcivorketh all in all. And St. Peter^The heavens and the Y/j(j , earth vhichwcreofv.^ater,exifi-bytheword. And Solomon^ Incorruptibilis Dei fpiritut Wifd. I 7.' i"<:fl omni ret, The incorruptible Spirit of God IS in all th:-! 'J s. And S^iin, Spiritus difci- Pfal. 139.7. vlihxfan^lus implet orbem terrarum. The fpirit of wifdom fiHeththe earth. And the 8. Prophet David, H-'hither jloall I go fromthy Spirit, or whither {hall I fleefromthy pre-

'• fence> If I afiend into heaven^ thou art there ■ if I lie down in hell ^thou art there. Let

^f'' me take the wings ofthemorning, and dwellin the uttermofi parts of the fea, yet thither

III jhall thine hand lead me, and thy right handhold me. If I fay-, yet the darknejjejhall hide mcy even the ni/rht jhall be light about me, yea the darknejfv htdeth not from thee; but the night jh'neth aT the day, the darhnejfe and night are both alfie. Therefore it is his reall Spirit that filleth all things , and not any accidentall vertue , as is falfly imagined Ifay. ^^.i. by fome. And the Prophet I faias , Coelum efi fedes mea, & terra fcabellum pedum me- or urn, faith the Lord , the heavens are myfeat,audthe earth my footflool. And Jeremy, Teicin. 1? . 14- ^ «'/*'» C/' \erram nuncjuid Impleo, Do not I fill the heaven and the earth ? Now that you may know more particularly how this is done , hearken unto D^iw^ , Infapientia, Plal 104.24. (^ii^h be.') omnia fecifii , repleta efi terra pojfeffionetua ; Thou madefi- all things in wif- dom, and the earth ii full of thy popjfion or riches-^ he meaneth with his Spirit, which replenillieth, inadeth J and informeth all things. And therefore faith thefonof Iccl. T. 10. Syrdch,Sapientiameffudit Deus fupe>^ omnia opera fua , ^fitperomncm camcm fecun- dum datum fium : Godtowrcd out his wifdom upon all hu creatures, and upon allflefhy according unto the meafi:re that he befloweth it : That is to fay. The Spirit of wifdom is more or lefl'e in all things, according as it pleafedGod to impart it unto this or ,'if(d. 8. J. '^^''"^ creature. And for this reafon, Solomon inanorher place. Sapiemia operatur om- nia, wifdom wori-^eth or atleth all things. Which agreeth with this Text of t he Apo- Coiinch.it. (Ue, Deus operatur omnia in omnibus. Why fliouldwe not infer then, that this fpiritr 6. is e{tntiaily ,and prefentially in every thing?To conclude therefore this general dif-

co *e of the true Philofcphy, Mofes tcacheth us , that after the foundation of the Heavens and Elements, every creature that was framed or compofed of them, and lived and moved in them, did exill and was preferved by the felf-fame fpirit ; namc- lyj the Sun, Moon, and other Starrs in heaven, the feeds, trees, herbs, and fuch like vegetables, and the creeping and four-footed bearts of the earth , and fiflies of the feas. And lalily, Man was created, by one and the felf-fame fpirif ; bufGod imparted unto him a greater proportion of his Spirit, that thereby he might excell in perfe£lion all other creatures. It were too infinite to cxprei'ie and fet down the main fcope of this bufineffe in writing , as Scriptures do at large recite it ; for look into the works oiMofes,iht books oijoihua and Judges, the hifiory of Kings or Chronicles, the reports of Job , the Pfalms of David , the Proverbs , Ecclefiafics, C antiques, znd Wifdom of Salomon , the monuments of the Pri'/'/^wJ, thefubjeftof Ecclefiafticus znd Maccabees ; andIaHly,the relations or flories ofC/jr«y?andhis

Afofiles,

Seftj i: = Mo^iM ^Mlfofby. 17

j4pofiles, and we fliall find, that this facred wifdom, with her eCfentiall vertues and afts, inthevalt cavity of this world", both above and beneath, is the ground and firm foundation of all their doftrineand fcience, as well concerning naturall, a« fuperriaturall bufineffes ; or rather'tpuching the afts of God in his naturall Taber- nacles, or watry and humid- mantles, Which he' affumeth or putteth off at his plea- fur*, as Scriptures do teftifie. And yet I would have no manfo far to miftake mc, as not to think, that as God is not excluded from the creatures, foheis not inclu- ded by any of them. 1 will now defcend unto particularities > and (hew you how thiseternall wifdom is the fountain or corner-ftone, firft, of the higher Arcs, r\imit\\, oiTheologj , P hyfick^^ot the art of Curing, Aftrommj^ Muftck^ Arithmc- tlck^fGeometry^Rhetorick^zndTiittx thar,hovvthe4/<?/fo>o-/<?^«V^//Science onely depen- deth on his aft; then how true Morali learning , and Politick^ government is derived from the inftruftions and directions of this onely wife Spirit. And laftly, how all myftkall and mlracHlottsArts and difcoveries, are effected and brought to light by it, confirming that place in Scripture , where itisfaid, CaterAfH-^tancilUhttjHSy All fctences are bm the handmaids mto this wifdom. Of each of thefe therefore, in order.

CHAP. III.

If> this Chapter it is proved ^ that the true Sdphia or tvifiom , is the ground cf all Arts :

and therefore it beingrevealed or d [covered unto man ^ he may be taught

and infiruiled hy it^ as by the onely wife and efjenttall School'

miftrefs, in all fcience and knowledge.

INChrifto (faith the Apoftle) fum omnes thefaitrifapiemii & fcientU abfcofiditi. All Colof. ». j. the treafures of wifdom and fcience are hid in Chrifi. And Solomon y Sapientiam dat Pro". 2,6. DominHS, ex ore ejus prudent ia & fcicntia: The Lord giveth wifdcm^ and from his mouth ts prttdency and knowledge. And Ecc/e/iafiicus^ Thefiura^itfupervtrHmfcientiam&^ccUs.J^.ii. intc'.leilumiufinia : Wifdom will treafure up in man fcience , and the underjfanding of jufiice. And again, Ego doHrinam cjuafi prophetiam efftmdam & relinquam illam qua- Ecclui. 14.45. rentibusfapienuam: I will powre forth doiirine or learning as prophefie, and I will leav it upon fuch as feekj^ifdom. Andthe incarnated Word, or Chrilt Jefus, faid, Spiritus fanSlusvosdocebitomn'ia; 1 he holy Spirit will teach you allthings. And again, Cumvene- j^^ j. jg_ rtt il'e Sptntus veritatis doccbit vos omnem veritatem : fvhcn that Spirit of truth /?'^//]ohn. i6,iz. come, it will teach jou all truth. Efdras talted of that materiall wifdom, in the form of afierydrink ; andhewas fofull offapience , that he indited books of fcience 4nfdr. 14. jj. and wifdom, for the fpace of forty daies together, which his Scribes did regifter , as he uttered it by word of mouth. And5o 'omon faith, Sapientiam optav!,& data eji mi- ..., hi y invocavi & venit in ntefpiritus fapientis : I wi[hed for wifdom^ and under flan- ' ' '/• ding -was givenme; I invocated, and thefpirit of wifdom came into me. But left the cap- tious of this world fhould fay , that thefe words oiSo'omo^ were meant in another fcnfe, than in the conceiving of fuch{ciences,a5are comprehended under Philofo- phy, called Naturall;! wifh them for their better direction, to lilien unto Solomof-, who doth in this cafe fufticiently interpret himfelf, and that tothefimplelt man? capacity in this fenfe ; Spiritusfapientis mihi dawii efi , ut cognofcerem conflitKtionem miindi O" vim elementorum,principium, f;nfm,mediumquetemportim,folf}itiorKm muta- WiU. 7,17. tiones^dr varietates temporum fen tempeflaium, anni circKitMS, & ftellayum ftus, r.atu- ras arilmantiumy (^ animos feu iras befliarum, vtntorumfeufpirituum v'm, CT cogitat- ones hominum, differentias playitarum C^ rad'.cum facultates , etiam cognovi (j;i£C$^He flint occulta CT manifefla; omnium enim a tifex me docttit Sapientia : By the [pi 'it of wif- dom I came to k/'o'"' certainly , how the world was made, andthe power of the elements , and the beginnings end, and middle of times , the changing of the Solflices, the variety of times and tempefls , the compaffe or revolution of the year, thefcitttation of the Starrs, the natures of livinq^ creatures , the dlfpofitions and angry conditions ofbeafls the flrength of thewindsor fpirits , the agitations of mer., the differences of plants , andthe faculties of roots, jilfo I knew both what was hid and manifefl, for wifdom, the worksmifheffe of all things, did teach me. Out ofwhith words we gather , that by the revelation of this divine fpirit , he attained to the knowledge of all things;. Forfince wifdom is zhs. center, root, orcorner-floneof ,iU things , how fliouldthe center be known, and not the circumference ? being the circumference of all things is nothing dfe, but what it pleafeth the center to make ir. Ardforrhi'; teafon, this divine fpirit is ter-

D med

iS Mtfaicall Philofo^by. fiook. i.

^ med rightly of the wife Philofopher Hcrmcj , The center of every thin§, whofc cir-

cumference is no vvhvire, but yet it comprehenderh all circumferences that are.Wc may therefore colledt out of the forefaid Ipeech of So/onm/^ that wifdom difcovered Unto him ; Firft, all the ablhufe myllerios , which do concern the making of the world, as (bedidunto Mofes. Secondly, the nature and power of the Elements, with the hidden aft, and miraculous generation of the Meteors , framed out of an elementary iiuffe,and of their wondrous properties. Thirdly, the reafon and man- ner how the winds are produced, with the Altronomicalldivilionof the year, the fcicuation oftheftarrs in heaven , and their Alholcgicall natures. Fourthly, the neceffariesbdonging unco the art of Phy lick ; for he faith, xhuveifdum taught him I he nature ofa.'l living creatures, the cond- tions of beafis , the differences of flants^ and tbefacuhies of roots, &c. Fifthly, the fecrets of all thmgs occult > and therefore of the Angels, yea, and of God bimfelf, by confequence ; and in this is the myltery of Teuchite the T^^^o^'^J comprehended. But 1 wil prove this progrelfion more particularly, begin- (fcrr^.rtiernJJlning with Theology. . . . ,

valid. Touching 7/;c9/o?/,whii h is derived of Qvss, Deus,ot Cod ; and Aoyo$-, that is ,

or Thioltfy. f$rnic, orfpeech • cjuaji fermo de Deo, ihefpeech or teachtna of God i Solomon faith, that wild, 7.17. ^^iritusfafiefiU4i tra-'isfert fe ipfum tn antmits fanCtas, & amicoSff)ei, & pfophetas con- Jiituit, NtmtKem enim dil git Dens nlfi eum <jtt't cumjaptentia habitat ; Thefp'rrit ofwif- dom doth transfer it f-fone holy mens fpirits , and mak^th them friends ofGody and pro- phets. For Go.: loveth no man that dwel eth Hot vith wijdom. And again, Sapient iamfuis Vila. 9.10. (ffiktir Deus e fniit's ca'is, a tl rono {in^uam') gloria fua mntit Hlam homini, tttpr<efens verfeiur fecum tn Lahore ut cognofcat quidgratum ft apud ipfum ; ilia enim mvit omnia. G dfenueth wifd^m out ofhn hoy heavens , from the throne ( I faj ) of his g.ory doth he Jcnd her unto man, that tt may be converfaat Andprefent with h.m in his /aPour^ that he may l^nowyvha. is acceptable unto him; for Jhe underjl-andeth all things. And in another "' • 9'i7' Tp\act, Except God had given wifdom,a»dhad fent hishoh Spirit ftomthe hii^ht^lplaces, n hat man couid have known the counfell ofGod'i After- thismanner were the waiesof Juch as lived on the earth correded, and men were taught the things which were pleafng unto God. For this reafon therefore Wifdom faith. Ego illumtnabo omnes f per antes in Ecd. t4.4f • Domtno, I will illuminate all thattrufl in the Lcri, Ego fum liber vita, tejl amentum al- tfftmi, & agnitioVirnatis : Ian>thebookj>flife,theteflamentofthemo^}high, andtht Fcclef. lA.l ». 'Acknowledgment of the truth. And Solomon, Sapienti* ccncupifcentla conduclc adrtg- Wifd.tf.*!' numperpctuum • 1 he def re of wifdom doth conduct unto the etemall Kingdom. And WiW. 8.4. again , Sapientia dollr.x efl difciplms Dei, & e/eilrix operum illim : fV/fdom is the mi'- Jirefs of the difci^line of God , andjhe that m^keth choice of his werkj. And in another Wifd. 8.13. place he faith , Per fapientiam habebo immortalitatem, I p^all obtain immortaltty bj wif- dom. It would be tedious to reckon up the confirmation of theTheologicalldo- ftrine, which is declared and made manifelt by this Spirit ; for verily, it was this ?V1<*^ CA^fc! very Spirit in theflefhly Chrill and his ApofUes , which made their corporall or bodily org.ins, 1 mean their tongues , tofpeak, and their hands and pens to indite, all that Theologicall wifdom and dodrine which the new Teltment hath regirtred. And it wasthis Spirit thacfpakein theoldTeftament , by the mouths of the Patri- arks and Prophets, the efltntiall marrow of Di vinuy;and Therefore let us look back upon them, as being the literall fountain of Theology , under whofe typicallor graphicall inRruction, the hidden fpirit doth lurk, and may by the mytticall Theo- logy ealily be extrafted. 1 will proceed unto the next, which belongeth unto the iEviall world. Tbt/lntelkia In tpjo (faith the forementioned place of St. Paul) conditafunt univer fain coslis, tr EvitUwiild f've^Jjtoni, five Dominationes, Jive p'-incipatuf, five potejiates : In him are all things in hetnfnimme , whether they be Thrones , Dominations , or Principalities , or Poteftates, Colof.i.io. j\n£J3oain elfewhere, InChriftoinhabi.atomnis plenitudo divinitatts corporaliter , qui ' ^'^' efl caput omnts Principal fis & Potefiatis : In Chnjt doth inhabit all the plenitude of the divinity CO porully , who is the headof all Prncipalit'tes aid PoteJliUes , and in another place, ( h ijliis confliiniiur ad dextram Dei in coslefl ,bus Cr fupraomnem Privcipatum Epli.i.tc. ' ^ Poieftntim & Vircittem & Dominaticnem , &c. Chrifl is placed at the ri^ht handof Cod, in he.iven -^.ibuve all Princ'palitj ^ Pcteflates, yirtties, and Dominations , SiC- By which pl.ice<; , JndmAny other authorities out of holy Writ, (whichfor brevity f.ikc weomit >u thi'; time ,) it is proved that there is no fecret myltery compre- hended amongthe Society of Angels, either touching their creation, eifence, pro- perties or denoiiii nations , but will be lively expreffed by th's fup;rexcellenc Spi- rit , which only is .ible to difdofe all in all , becaufe he is all in all , and that in

every

Sed. I. MopncaliPhiloJbpbys ip

every thing , I defcend unto the next Seep , which is Altronomy.

Touching the elfential nature of Ajtronamj^ ic leemeth t o conlift on the Bafis or '" '*< lemperM Foundation of this eternal Spirit , and therefore the wife fon oiSyrach faid: Sdfi- ■/*'"> '*'«fW- entU in coelis fecit ut orlretHr Umen i'ui.pcle/js ; IV.fdome madeanevei-failino ligbtto EccleTxT* arifem [he heavens : And it Oiould appear, according unto this Kingly Prophet's phrafe, that this Spirit did pu*^ his rabernacle in the Sun: howfoever feme men are pleafedby the corruption et the Text, to interpret that place in another fenfe, and that little to the purpofc ; for the faid Spirit fpeaking in her own pjrfon faith: Eijofaplentiagyrumcoelicircuivijola: I wifdome did comfafs ahom the heavens alone, - , •- » tfiatis, in her funny-Tabernacle ; and again Davidimh, God i»h,s ''^'fdomedoch p^ij^^V ntimber and count thefiars , and calleth them by ther names , whofe wifdome is innu- merable. Whereby it is apparent, that if in his wifdome or by this Spirit, the ftars were numbred and had their proper names ; it foUoweth that their vertues, courfes and properties, mult be beft known unto him, who hath created , ordain- ed and doth maintain them in the eliatethey are in: For Dav'td affirmerh , that^ every venue of heaven doth proceed from the Spirit of the Lord : and Efdras^ StelU funm ^ ' '*• datitfunt inVerboDei , qui & novit numeram Jlellarum : The Jtars have their foun- _.f. dation'inthelVordofGod, rphoknoweth the number of them : In this refpeft alfo, the gjjufjj j II Vio^hct Paruch hith It, SteU<e dederunt/utKen in cujhdiisf^is , (i;-Utatafuntadjnf- fum Dei: The ftars gave light t» their watches , and d'd rejoice at the Commandement of God: Hereupon it came to pafs , that when this Spirit did fight for Jofuah , Ife joC lOi ij. made the Sun ffandfti/l at his pleaf^re : He turned the Sun from It^ht unto dirknefs at Matih.s7. 4^ thefujfion ofChriJi : By it thenars in troops were ftirred up to fight in their order by J""^- $• »o« their inpiences againft Sifera : So that it is eafy to difcern , that as the heavens ana ftars were firrt framed , andanimatedby this Spirit to ferve as Organs, toadmini- fter unto the natural Fabrick of this world, fo alfo beyond the common courfe of the macrocofmicall nature , they may by the felf-fame Spirit that conamandeth them , and adeth in them as the foul doth within the body, operate, what, when, and how it lirts; andbedivertedfrom the ufual order to etteft his will, as well by altering the motion of his body, as aftion of his light and influentiall Spirit. Again tnuchingthefixt ftars, Js^fpeaketh thus in the perfon of this Spirit , Canfl t . ,« thourejtrainthe fweetinfltiences of the Pleiades^ or loofethe bands of Orion} Canft- thou^ J o • 'hring forth ATaz^itroth m their time ? Canfl thou guide Artlurus with his Sons ? Knoweji thou the cofirfedf t he heavens y or canfl thou fet the rule thereof upon the Earth ? Jcc. • As who fhouidfay, that no man is able to know the courfesof the ftars, or to difcern the powers or vertue of theirinfluences , fave only this divine Spirit, and that man unto whom it fhall reveal the true Art and fules oi Ajhonomy or -^Jirolo- gy : And therefore Salomon doth glory , in that he knew the courfe of the year, and difpolitions of the ftars, and the change of the Solftices by wifdome. /V5^p/i;«-,„.r. „ ,, ttam ^ (laitn he) novtSo/Jtawrummutatjones,(y an»i curjum, CT dilpofitMnes ftella-'; .1^^.^" y:,^^ rj- rum , &c. If thereforethe Artronomerwanteththistrue Artrologicall foundati- Otx^ikckcr^ a^,~^ on, all will be faulty and fabulous , asby the vulgar Afhonomy , which is for the ^^.s: mort part erronious and uncertain it appeareth : ] proceed now downwards unto the Meteora logical I Ko\ot\ , to fee how this Omnipotent Spirit worketh in the ca- tholick fjiblunary Element , for the producing of Meteors in divers fhapes and natures.

As for the Ait of this Eternal Ador or Operator in the ayre, water, and eSrch, ^^theUm^uU for the produ6tion of ATeteors , it is moft evidently expreffed in plain terms by ho- ,poJS,^"''"' ly Writ. Saith Job : Deusfapientiajua aptat pondus aert & appendit aquasin menfura, Meteorokgii jMcit pluvix flatuta , & viam fulgetro tonitruum : God by his fVifdome doth adapt a ]ohiS.2i., waight or ponderofny unto the ayre , andhangeth up the waters in meafure , and fiveth bounds or maket h a Law for the ram , andprepareth a way for the lightings of theThun- ders : In which words, he fheweth that this one Spirit of Wifdome , in whom is the poweras well of contraction orcondenfation, as of dilatation or rarifadtion, can, at his pleafure , make the aire more thick and ponderous , by condenfation , and fo reduce it into a cloud; or by rarifying it into a more thin and fubtile conli- ftence, render it in the form of lightning; and evermore the aire fo altered , recei- vcth his fhape or figure from the Alterer, according to the will of him who ordain- eth all things. And thus the clouds, the lightenings, the thunder, the comets, thefroft, hayl, fnow, and ice are created daily by this operating Spirit: But we have all this confirmed and acknowledged by many places of Scriptures: Sapientia ^ Dei eruperunt abyffi & nubes rare concrefcunt, faith Salomon ; By the Wifdome of ^° • 3'**^

D % God,

Mofaicall Philofopby. Book 1,

. Jyhe A^yjfe rv-"-! brvk,e openy and the clouds were turned into dew er raine : Agailij Ego

Eccief. t4. 6, jaj( nafictn nebula text vmnem lerram'. I H^fdome lik^ a mifl did covirihs vpho.e

emti., faith the fon of ^y-'^c/j J in theperfonot this Spirit, And again; Egoinal-

Eccfcf. 24. 7. t:J]imis hab'.u-.vi & Thronits measeft couimaatiubis : I ( faith Wildome ) ^/^ <^«'f//

intht hi" heft places y andmy ihroneivAS a ptllar of c/ondi. Dem »ubes ejf'scit fapUu-

Job iS. 21.. ti.iy faith Job: God made the clouds by his fVifdome. ThisSp.nt maketb the clouds to af- fce>:d, it ca:.'feih the lightHitigs with the ra,» , a»d it bringech forth the wind out ef his

Pfal. 135.7- ireaftry, faith D^w^: And again: VeibojHo<^uamcelerrime exciirrente^&fermone fno in terra cmi(fo, edit Dens nivem ftcut Li»am, er pruinam ftcm cineres difperglt: co-

Pfal. 147.15. ramfri'ioree-juscjUiSConftftcit'i G^db) his Word paffmgmuft [a'i\tly , and by hlsFoicC', beinv fcntouthpontheEivnh, dothbringfonhfnuw like wool , and fpreadcth abroad the frofUike a'ikes : who ts Me to con ft ft before his coU.} There are many thoufands of other places , which I can produce out of the book of Verity , to prove that all Meteo'alogy is founded on this Spirit. But becaufe I will fpeak of this point more at large in my lalt Book of this prefent Treatife , where I doexprefs the trucHi- liory of the Meteors , and open the errors andfalfities of the Ariflotelian Meteoro- logy, I will only conclude with this confefilon, of the wifeft Philofopher Salo- mon: Novt (faith he) virtmes elemcmorttm^ & vtirietates tempornm five tempefla- ttinty & ven$orum, feit fpirlttitim vires , nam omntHm Artifex me docfttt fapientia. I

Wfd 7 ^''^ ^^^^ power of the Elements^ and the varieties of timss and tenipejts , and jlreagthof

8c to ' ' '^^ winds^ for Wifdome the work^mijhefs , of all things taught them Me, Whereby ic

is evident, that lliee who was the marxr of the Meteor s, and was by Confequence

the moil skilfull and belt acquainted with their natures , did inftrud him in them.

I will now fpeak a word or two of Phypck^

Phffick, Concerningtheexcellent/^rtof Phy cl; , or Medecine, the Wifeman faith:

■^ Deo cfl ornnismedeUy FromGed connthtvery kind of healing or curing ^ which

Ecclcf gS. i. being fo, it is certaine thattheonly A£tor in healing and curing, is immediatly

Pfal. 107. 10. from this all-working Spirit, and therefore the Kingly Prophet haih it, Hefendeth ' his f'Ford and healeth ti.^em , and deliverctb them from iheir graves. And Salomon \ But

Wifd. itf. 10. the teeth of the venemoHsdagonscoHld not overcome thy child.ren^ fjr thy Word came to help them, and he.iled them y cve-'J thy fVoyd,0 Lord, which healeth a' I things: for thou haft thep-)wer of life and death , 3ic. Mark wellj Even thy Word (faith the Text) which healeth all things : Now this divine Word , is the root and fountain of this eternal Spirit of Wildome : and therefore the Bafis or foundation of healing is in him, and coniequently from him all the mylkry of healing doth proceed,

I Cor.ii.4.9. vvhich alio agreeth with this of the ApoiUe, There are divers gifts , bmone andthe fame Spirit ; there are divers oPeraiions^ tfnt God is the fame , whi.h worl^eth all in till', but unto one is iriven by the Spirit the word of tVifdoaie , and y.nto an other the eft of healing: Now that this Omnipotent and all-operating Spirit is that Wifdom which giveth life and health to every creati;re , it is made manifeilby many places of the

Prov. 2.7. book of Verity , faith the Wifeman : Sapientta caftcdiei fa'itrem : m/Uowe will pre- ferve hea 'th : In Sapientis. dtxtra eft longitudo dierum : In the right-hand of wifdame

^'°^-^'^^' isthelen(rthofdaies: Eft linni^m vit£ Qmnibfts ^rft apprehef<derunt earn: Shee is the

rov. 9. jj. ^^^^ of Life , tinto allthent wh'ch cm pofff he' : where it u meant as well of body

as ot foul, asirdidappear, by thofe cures which Chrilt and the ApoHles did effeft,

by the means of this Spint , upon x\\iZ3.x\\i:Sapientiam ^uiifiveneruynvenietvitam di'

. 10. 9. hauriet fahttem .■: D' mino: Hi that hath found wifdomc, l^all find life, and jhalldrait' or

Wifd. 9. 1?, "trratl health fromthe Lord. And in another place , If fa hos c]i*ife obfervant a dolo- rJ>ui liber AVit '. wfdomeprefeivcdfuchfomdolours^uobfervedhtr. And again, Sa- piemia fanati funt cjnicunqi'e placucrtnt tibi, o Domine, a priKCrpio •' They were healed^ O LorW whrf'/evey havep'eaffd'hee , fom the bcginiing: Yea verily, each prudent Reader ought feriouHy to underfland that there is not an animal , vegetable, or mlnerall, bur hath and receiveth immediarly his curative aft from this Spirit. And

Ecc!cl.j8. 4. therefore rhe forefaid Son Sjr.'.ch fiirh: AltiftimHs de terra creavit medednan*, dr vlr - ' pruiens non abhorrebit ilLim : 7 he ma^} h'nk h.tth created medicine of the ea th, andthe

fVfs man r.ill not defpife it ■ whereby we may difcern, fird that the trees, herbs, roots and miner.ills , being of fprings of the earth, were ordained by Go<^ to be the means of curing and healing of men, and then th.it th: gift or aft vvhich is imparted untothem, is from this Spirit of wifdome, forafmuch as it is faid , to be in all thmgs, and to operate all in all in them, though after a divers manner, as the Apof-.lcdothaffirme , confirming in this the Wifemans faying, before recited:

WilJ. itf- I ' ^'erbumtuumfoKans omnia: Thy word which healeth all things: And therefore he

inferred

Seft. I. Mofaicall Fhilofopby, . at

inftrred, Nonherbanec ma'eqn)a:e , fedvo-botno fniKanie omma: not In herb or p! ai- fl-er , bat by thy word which healctb all thinis; If the Word therefore heal all thinc^s then nothing can cure bur the Word or the ipirk of wifdome, whofe Fountahi is the Word , as is proved before : But feeing rhis incorrufttble Spirit of God us m <?// wifd. i». i. things , and lince it is the fmft ncuvc a>:d movable thing in this worlds ayidfnwc by his Wifd." 7, \\i pir.ty he fey:etrateth through all , and alieth in all -^ W^hat fhould hinder me or any good ChrilHan elfe to fay, that he acteih all in all , in and by this word of himself, ^" andbyhimfelf, and that immedijtly ; and therefore not any Creature of it felf, orby itfelf, as the Penpaietickr'odrine doth molt erronioufly , and, to the fe- duiing of true Chrillian hearts from their Creatour , publifli unto the World, al- luring them thereby to derogate from God \A?ho is all in all , by arrogating abfolute authority unto the Creature, in making and ordaining fo many effentiall diftindl fubiltertiate agents, which muit (forfooth) operate per fe : as the Sun, the Starsj rhe winds, the Elements, and the compounded creatures , as well imperfectly as perfectly mixed? Verily in fo doing, they make the world believe, that the Or- gan doth adi perfe , effentially , and not this hidden and centrall word , or incor- ruptible Spirit , exifting in every thing , which is the fountaine or foundation of the true (rocpM or wifdome, and the main mark or StimmumbonMm , which the true Philofopher or Lover ofwifdome doth ayme at: Therefore doxhSalomou^ thzPro- phcts and Chr'ft, with his fandified followers, exhort all men to be -^imatores vera Sapientia, Lovers of chiswifedome ; in whom is all AcV , as well intelleiiluall con- defcending unto the fublimation of mans knowledg, as more materiaii, namely operating to vivification, vegetation, and multiplicar ion. But of rhis more at la^^e in another place. I will return unto my purpofe, and conclude this brief dif- courfe upon the truePhyiick , with SfMmons confelTlon , who fayeth : Per fnpier.- iiar>* novi na tura-i animalitim , & trM befliarum , & differentias vir<rfiltorn?nf O" v!r- Wild. 7* ifei tutesradicum-^ irtio tjuafunt occulta et m.twfe]la,mihi pate fecit omnium art'fex Sapientia; By wifdoffre lkj^:ew the natures of living creatures , the ^i-'iging cond'tions ofBeafls , the differences of plants , andthevenues of roots ; yea^ all the my fieri es of creatures , as ■well occult as manifefl- , were revealed unvo me by wifdome , which is the worker of all things: Whereby neargueth that wifdome , even that heavenly Spirit, which did beHow on heibs , animals , and minerals , their virtues as well hidden and fecret, as apparent and evident, even that eternall Word which is all in all, and opera"" tethor aclethallin all, and therefore can only teach and inftruiSt by an externali revelation , what he internally dorh , and by what vertue he operateth in each creature; and although Ethnick Philofophers and Phyfitian^ , have by prafticall effefts, orfenfuall obfervations , and demonllrations a poflerieri, found out the occult properties in plants, as for example,ofthePiony to cure the falling-ficknefs, oi Herniir a t^ refpect the rupture, o{T»JJilago to be proper for the Lungs, ofE«- fhrAg:a tobegocdfortheeie-fight , oi^hectiea and V'ljcfts ejHercinus to prevaile againll the falling-ficknefs, &c. In animals, of the Toad to Ranch blood ; of the Jilfarshooi , and alfotheFrcg, to cure the falling-ficknefs ; of the Scorpion, chiefly to cure the bitings of the Scorpion, &c. yetbecaufe they are ignorant cf the centrall grounds of i/wp^f A/ and ^wnf^f/y , which confifteth in the Volanty OK Noliimy oi one and the fame Spirit , they can give no other reafon for fuch hid- den things , but only that they are ab occulta proprietate, of a hidden property. And in fine, can fay no more but that they are m//^, (juiatalia: and fo we receive from thefe learned Doi3:ours , nothing elfe but Ignotum per ignotlus , A thirig unknown by a more rirknown : To conclude, it is Certain that Salomon\tv:x!6. fo much of the nature of Planets and other creatures, by thedifcovery of this Spirit , that It wasfaidof him , that hewasinliru<ftedby this his Schoolmiftrifs , in thever- tues of all vegetables . beginning even from the lowly Hyfop, and fo mounting unto the lofty Cedars of L/^^»w. Having then in few words exprefled unto you the power of this Spirit, in her documents of Phyfick or Medicine, and proved that fliee is the Bafis or ground of every fanative property in the world, I will fliew you Ln the next rank , her aft and vertue in the eflentiall Mufic\.

Touching the harmony of this world , and how every fublunary element , and Mrt^th fuperlunary fphear, are difpofed by an effentiall kind of fymphoniacall accord, the whole file of Scripture doth confirm, that it is effected by this vvifdom. Again, the wife-man exprefleth the wondrous effects of this Spirit , in thefe words , Infeele- mer.ta dam convertHKtf^ r, ficut in organo cjftalitatis fonus immtitatur & omnia fuumfo- Wifdj if. If, nttmctifiod'-Mnt, gic. iVbilJl the elements Are converted in themfelves-^ as the fonnd is con- verted

11 MofaicallPbilofopbji. Book z*

. J- ■ vertedinA»Orr^*» of quality, and all do keep and ohferv: their frofsr foKnd, gjc. But

""is." thiApo(tledoth more excellentlyexpreffe this, in thefewords , InChriftoccnd'ta 19. funt univerfa m coelis & in terra , & umnU vljibtlia & invifihilia per ipfntu & in ipfo

*•• creata funt, Ipfeej} ante omnes & omnia in ipfo con/f ant. Jnipfo comp/acuit omnemp/e-

MitudinerH divinitatis inhabitart , & per eumreconctliare omnia in ipfo ^ pacif cans per fanguineni crncis ejus five (jud imatis fve quiz interns funt : ^11 things are made in ChriQ-yin heaven and in earth, and all are created bj him , and inhim.,aswtllvifible as invi fb'e, he is before all, and all . '0 confifi in him, and it pleafed all the plenitude of di- vinity to dwell in him, and to reconcile by him in him f elf , pacifying by the blood of his crofs, all things bath in heaven and earth. Lo here the perfect anacatholick fountain of all harmony, the taker away of difcordboih from heaven and earth, and the pure clfentiall, and formall love and fympathy of this world; and therefore by the wifeft and moll mydicall Philofophers he is faid to be , Vinculum fat Ugamentum elemento- r«w,the band or tie, whereby the difcording elements are compelled unto an harmo- nious accord : After the imitation of whofe melodious tunes and concords, all the accords of our externall mufu k, as well vocall, as inrtrumentall, are typically fra- med, which are in refpe£t of the true and eflentiall fymphony of this fpirit, even as alludowis unto atruefubje<S;t, or an image unto a reality. Icome now unto A- rithnietickand Geometry.

Asforthefetwo Arts J the wife-man doth include them hi thefe few words, Ow-

■ Artthmmckf ;,,^ menfura nnmeroctue & ponders difpofnijii feu temperafii ; Thou hafl difpofed or pre^

Qtometry. pmtionedall things in meafttre , number, and weight. In which words, by wtf<»/«r* is

( meant, the progrcfie into longitude, latitude, and profundity , which this Spirit

' — j — made in his emanation, from the point unto the line, and from the line or root un-

.' to the fquare, and from the fquare unto the cube. By number is meanr, thofe A-

^\ rithmeticall dimenfions in progrelfion, whereby this Spirit iffued out of unity in-

\ 1 ■ to multitude, as from i unto 10, and from i ounto a 1 00, and from a hundred un-

;_— ! toaiooo; namely, from God, who is the eternall point or unity , unto the firft

articulated number, which is 10, and it reprefents the ceviallor angelicall world,

which is the tir*^ degree of compofuion ; and from i o unto a lOo, which argueth

the compolition of the temporall world ; and from a 100 to a 1 000, which point-

eth at tlie compoutid creature of the Elements. So that hereby each Chrlftian may

fee, how God is all , and in all , and yet without all ; and, as the Text hath it, in

hsaveny in the feas^ in the abyffe, andin hell. And for this reafon, the Pythagoreans

did include all things under thefe three principles,-! , 2, 5. whereby they attributed

I unto God, in his abftrufe being ; 2 unco matter; and 3 unto form, under which,

all arecontainad.

Butofthisl will declare my minde more copioudy, whenlfpeakof the eflen- tiall principles, of Sympathy and Antipathy; namely, in the firrt Book of the fe- condSeftion of this prefentTreatife.And therefore the patient man,in iheperfon of lob. }8. 4. jEHOVAHjfaith ih\i$,Ubinameras quando fundebamterram} A t.nuntia,fi nofti inteH!- gentiam. Qjiis difpofnitmenfuyas ejus, aut quis extendit fuper earn lineamf fuper qua %afes ejus defixttjunt > aut quit jecit lapidem ejut angular em : where wafl thou rrhtn I did l/iy thefoundatons of the earth ? tell me, if thou hafi underflanding, Who difpsfedof the mcafures thereof ? or who didjhetch forth upon it a line> upon what were her founda- tions faflned} or who laid her corner-flonc} Whereby he argueth, that by this Spirit, which is the corner-rtone , or foundation of every thing, ( for without it, nothing J, , ismadejOrcanexill,as St. yo/'wdoth te(iifie') not onely the earth had his Geome- trical! diinenfion, fcituation, andp')fition ; butalfothe Sun, the Moon, the Stars, and each thing elfe , both inhenvenand in earth, havea'Tigned them their weight , proportion, magnitude, and limited feat in the world : Yea verily, by it, the aire , ov proportion and weight , is carried and framed out into the ftiapes of Meteors ; for the fac red Text hath it , Deusfapientia aptat pondus aeri & appendit aquas in men- fura : God by his wifdom doth adapt a we ght unto the air ,and imparts a menfura^ V pro^ lob.1S.r5. jiojrtjonuntothe vatersor clouds. Iwill Aiew now her power in the fcienceof ^A«o» rick,\r\d Oratory, and prove in few words , how (lie is alfo the exacle(t Miftris in thofe Arts , as alfo the onely effenri all mover in the fpirits of men, to makethetn truly eloquent and perfwafive; andwichall, flieisthe elfentiall Magnet in the O- ratours vmce , which can draw and attraft the auditors minds to lilten and afFe6l the organ, by whom flie is intended to plead by. Exod. 4. !©.-> Saith Mofes in his conference with this divine Spirit, Nonfum virfacundus, neqi Rhetorici, unquam anfeafui , tif qtiidem ex quo locutus es cumferve [uo ; fedimpedito ore, & im~

f"

Sea.u MojaicdlPhilofofby. ij

fediti lingua, [urn. Tunc dixit Jehovah ad ilium, Quis jlatuu os hominunty ttttt quit (la- iHtre fottfi furdum a-jt mHtum ? Nonne Ego ejii ftm Jehovah ? N»nc itaqme ito & eg* adero eri tuo & docebo tequd te loqm convemt. 1 am not an eloquent man , neither havt ever been fa, no verily y riot from the time that thou hajt fpokf mth thj/firvant: But I have an impediment in my mouthy and am defeElive in my tongue. Then fat J Jehovah un- to him, fVho hath made the mouth of mani or who can makj deaf or dumb} Is it not Iwht am Jehovah} Nov therefore go thy rvayyandlvillbervtth thy mouth^and Iwillteach thee what is fit for thee to fay, &c. In which file of fpeech, God teacheth us, that elo- quence, and apt difpofition of words', fentences,and fpeech, both in the Rhetorician and Orator are from God; who can give it or take it away at his pleafure. And therefore the Evangel ilt fayeth in another place , Erunt omnes docibiles Dei ; or, doHi 1°''*' *•♦?• ^ Deo ; All ^hall be taught of God, And the Prophet hath it Univerfi fiiii tui funt if^^rj^^^t doRi a Jehovah ; All thy fons are infhutled by Jehovah. But Chrift exprefleth this in fuller terms thus ; Spiritus fanElus quemmittet Pater, tile vos doceblt omnia (S" John. I4.i<. fuggeret vobii omnia ejuxcuncj; dixero vobii : The holy Spirit which my Father fen- deth, even he fljall teach you all things , whatfoever I jkiill fay unto you. Now that this fpirit is that eternall wifdome which cffedeth and excitcth this Rhetoricall and Oratoricall fun6tion,the fcriptures teliifie in other places, SapienJa (faith So- Wifd. lo.ir. iomon) aperuit os mutorum, & linguas infantum fecit difertas ; Wifdome hath open- ed the mouth of the dumb, and hath made the tongues of children eloquent : And the Sonne of Sy rach, Sapiens apenet osfuum in oratiene^ 1 he wifeman willopen his mouth £^i _^ in 4K oration. And again, Tanquam imbres mtttet eloquia Sapiemia Sapientts, et in orati- ene confitebii ur Domuo. The iviflome of the w.feman will fend forth her eloquence likj (t fhowre, and in his oration or fpeech will cjufejfe to the Lord. I could exprefle many oth :r examples out of holy Writ, to confirme this more amply ; namely that all Rnetori- call eloquence is from this good fpirit of wifdome : but for brevities caufe I will -■ paffe them over that I may proceed unto the Mechanick Arts, and prove unto you that their inventions did originally proceed from the doArine of this good Spirit, thoughfouly commaculatedby the fuccelltonoftime through the fcarrs of Envy and Ignorance.

As concerning Mechanick arts , we find that the invention and fhaping forth or Mechtntck. making of Garments was derived from the inftruftion of this fpirit. Loqueriscun- Arts. His Sapientibui corde (faith Jehovah to A^ofes') quos replevi fpiritu Sapientis : ut faciant Exod. i8. |, veftes Aaron, in qHtbui Santlificatus mmijlret mihi,Thon jhalt fpeak^untoali the wife in hearty whom I have filled with the fpirit of wifdome , ti makj h,ibi/ement.'for Aaron^ in thewh'ich he being fanill fed may minifler unto me : Alfo all the inventions ofGold- fmiths works, and ofthe Jewellers artifice, and Carpenters with the Sculprersof wood, did proceedfrom thisfountaine of knowledge ;and therefore Jehova faith unto Mofes, Ecce vocavi Befeleel & implevi eum Cumfpiritu Dei, fapientta, intclUgen- tia et Scientia in omniopere, ad excogitandum q.nicquid fabrefiert potefl ex auro & or- £,i,d, jj^ i, gento & artymarmore et Gemmis & diver fnate Lignorum-.Dedique ei fociumOoliab & in corde omms eruditt pofui Sapientiam ut faciant CHnEtaqu£ pracep'i tibi. Behold I have called Befeleel, and I have filled him with the fpirit of God, -with wifiome ur.de'-fianding and Science in every work^^ to invent and find out every thma that may bt fajhioned out of Gold, S Iver, and Braffe^ of Marble, fretiousflones , andv.iricty of woods, and I have gi^ ven him ft^ a companion Ooliab : and in the heart of every wifemanj I have infufed wif- dome, that they may effeB , what I have commanded them. By which words it is evi- dent that the beginning of every true Mechanick Arr, is this fpirit of God, in whofe only power it is to teach a man all things : but this isconfirmed elfe where more plainly. Mofes faid unco the children of Ifrael , £cce vocaveric dominut Befelee ', im- pkvitque eum fpiritu Dii, Sapientia^ et intelltgentia, et Scientta, etomni DoHrtna, ad excogttandum & fac'endum opHsin auro & argento , & £>'e, &ferrOy fculpendifque la- j^xqA.H, pidibus dr Of ere Carpentaria : Quicquidfabre adtnveniri potefl, drdit in corde ejus; Osliab quoqi'^mbos erudivit fapientia ut faciant opera Abietarii Polymitarii ,ac Plumarii de hy- ac, nt ha i^ purpura, coccoqnebis tin^odr byffj CT texant omnia, ice. Behold the Lord hath called Befeleel, and hath filled him with the Spirit ofGtd, with wifdom, with under- flanding, and with fcitnce or knowledge, and with all mjnner ofdoilriKe or skjll , to lu- vent and mak.e wor^ in gold, in fiver, in braffcy and iron , and in graving offioneSy and in the carpenters werk^of carvin f . whatfoever can be invented in workmar.^ip^ hath he put intfi his hear.'y and into that ofOol tab hi-s companion. He hath infiruBed both of them by ■wifdom. to do the workj belonging unto the Carpenters art, and unto embroidery, and wea- ving,and needle-work^^ inblewjtlk^ and in purple, and tn fcarlct , and in fine Unnex^ even

tt

Z4 ,^rvMofaicall Thihfofby: Book z.

to do all manmr sf workj 3 and fubtle inventions, ^c. Moreoyecby wifdom Noa fuit in ArcajlritnuritinJlrHilHS : Noah was infii ttthd in the building of the yirke i And ' * " therefore the text hath it : Sanavit Sapientia termm, per contemptihlle itgnum }.tiflum. gubernans : Wifd^m rejhred the earth , gutdifig the jufi man by a, contemptible peece of wod. By it the Art otMufick was revealed unto 7«i^<i//: For the words are» JubM

Gen. ai. y^/^ Fater Canentium Cithara & Organo, He was the Father or beginner of play in* on the Harpe , and Organ : And l hbaUCain was the Inventor of iron and brafs works', Foritisfaid, Ipfe fun malUator & faber ^ incHnilappera <t,u & fern: He was a Smith or hammerman-, being cunning in all works of brafs and Iron. Again, Ada Ju- bal was Father of them who dwelled in Tents, and Prince of Shepheards. To conclude, there is no true Mechanick work, but had its originall from this Spirit, in whom only, and in nothing elfe, is the gift of teaching all things. I come now to the moral! and politick Arts , which doarife from this radicall Spirit.

Mordl Fbiklo' All Morall Difciplinealfo, hath her root and beginning from this holy Spirit

J*/. of Difcipline, as bythe whole file of Scriptures vveare taught. And it was the

effentiall voice of this Spirit , which did teach the Chriftian world, by the mouth of Chrilt Jefus , to embrace and follow goodnefle , and to efchew evill. I will not fay much therefore touchingthis point , but will only in few words fpeak un-

Prov. 1. 7. to our purpofe, with the Wifemans mouth: Sapiemiafervat femitas ju^nite, vias faniforumcMftudiens : W.fdome doth cbferve the paths of Jnjlice ^ keeping the ways of

Frov. .9.^ the Saints. Per earn intelligesjujtitiam, & judicium, <tq!^itatem^& omnem femitAm bo-

■v»'S'»- nam; Jiintraverit cor tuHm , conftlium cuftodiet te , Prudentia fervablt te. fer earn

eruerls aviamaU: Te cufiodiet amttliere ex tranea. By w'fdome ( Saith Salomon^

Prov. 7. ? theujhalt ttriderjland lujttce r.nd judgement, equity , and every good and flraight way. If jhs ihall enter into thy hen; t , fhe will fave and preferve thee with prudency : By her thoufhah be drawn from the evill way y jhe willpreferve thee from the flrange woman. Alfo, Sapienti'adocettemperantia'n , prudentiam, juflitiamf & fortiiuili'iem , quibus^

Wirj. 8. 7. utilius nihilin vita hominibt/s : IVifdometeacheth temperance, prudence , jujhice , forii- tudfi than the which nothing is more profitable unto the lifeof man. In another place,

Prov. 8. 14* Sapientia e(l, confil!um,itquttas,prudentia, & forinudo: Counfel},juffice,prudencs, and fortidtue, is of wifdome. Where is exprefled the four Cardinall-vertues , which are the pillars of Morall Phylofophy; For in Counfell, Temperance is confider- ed , and then there is Juftice,Wifdome, and Fortitude. Again, theSonof i)r4c/;:

fcclus. *. Ji. In S:tpiemia, eft Decor vit£ , & qui operatttur in ea non peccabiint: In wifdome is the comlinefs of life , andwhofo operateth in her ^ will not ^n. Now you know that fin is the breach of the Law , and the Mofaicall Law is grounded as well upon the Mo- ral 1 rules of behaviour , between man and man , as in mans duty unto God. And

Wifd. 7. II. Salomon, in another place, CumSapientia venerunt mihi omnia bona , & innum.'ra' bids hotfejlas per manus illius : IVith wifdome came unto me all good things , and inn U' merab ehoneft) f-om her han^s. To conclude , this isexpreffedunto us more really and to the quick, in the Text above mentioned , Sapientix labor a mannas habc»t'

WJIo. 8. 7. virtutes; fobrietatem emm & fipientiam , jufiitiam CT virttitem docett quibus in vita hemitttbHS nihil cfl utiliin : 7 he labours or work.s of wifdome have great venues : Fer jhe teacheth fabriety and wifd'.me , fu/lice and vertue, than the which there is nothing more prof table or commodious in this life. By which places , and many more, which I coold p-oduce , it is plain, that the InRruclrix and foundation of all Morall or Ethicall doftrine , is the Spirit of true wifdome , which defcendeth from the Fa- ther of Light.

Volicy. As for the true and fincerc Politick Government, which belongeth unto King<;,

Princes , and Mngift.ates of this earrh , we finde ir warranted by Scriptures , chat wifdome is the root from whenceit fpringeth , if it begood : For we find in one

aChron.i.io. place, that Sapientia facit Rcgim, ut digne reqnet in populum: PVifdomc makjth a Kino to govern or raigne over hispeiple worthily. And Salomin , Sapientia Re;es ren^-

Prov. 8. 15- nint & i'eaum-condhoYes]ui}adfcernHni: By wifdome Kings dor a' gne, and the Lav- makers do difcerne jhJI th.'n'TS, Again, Sapienti.iPrinCipesimper.tnt, & Poiemesde- cernunt Juffitians : B' wifdome Princes dogovern or command, and powerfull men d? d?-

Bcdus. 9. ti-cern jujlie-'. And elf;where, Sapiemia f»elior efi quam arma bellica: Wifdome is

Ecclus. »,. \6. i,^iigy ify^„ armor of war. And Eccleftaflicus : Saplcntiam qui audit, judicakii Gentes: He whirh hc^reth n if lime 'hall fudce N.iiions. Sapientia r.nniflrabit in medio ma^naro- rum& mconfpelt'! Prxfudis app.nebit : tVifdome fhall aiminifier in the middle of the

Wifd. 8.10. Nobility y ard Ihall arpear in the ft^ht of the Pre/ident or Judre. And Salo?non, nfter the manner of a confelFion, f^.iih : ObS.tpicntlam babebayn cUritatem apiid turb '/, e^ ho-

norem

Sed. I. MofaicaltPhilofofby. zj

riorem apnd feniores : juvenk acuttts Inventar jttdich, in confpeEitt potent inm admlrA^ilis ero. For my jvijd^m i didjhne among the people , and v>as honoured among the Elders ^ beinq buiajoung man I ^all be fonnd^xrp in jtid^ment^ Mdi" the eyesofthe potem I Jhalfappear admir/ible. Again, Per fapienciam d/fponampupu/os, & nationes mihl erunt wifj_ g ,^^ fubdiitt: By wijdom I will order the peop'e, andnations will befnbjeil unto me. Sapien- Wifd. g.iy! itmtimebuni andientcsregeihorrendi. Obfapientiam ma'titudini videbitur bonus y& /« Wifd, p.ia. beih fjreis: faptentia ded:tcit mem dijponam popttlum tUHmjufie. Fear full a»d dreadftsU potentates hearing a wije man, will be afraid. He will appea-, b/reajon of his wifdom, good in the eyes of the multitude, and vali.im tn war, fflfdom direfteth me to difpofe of tije people iupy, &c. By which, and many other places, it appeareth, that the divine wifdom is the ondy guide of true government in every Common-wealth; and where her rules are not refpefted or followed , that government mutt needs pro- ceed of worldly wifdom, which is terrene, animal, and diabolicall.

Lartly, I will conclude and fini{h this Chapter , with the miraculous and fuper- MirtcHlous $f naturall eflfeds itproduceth , and the admirable afls which it bringeth to pafle, \>e- fuferiuturtM yond the capacity of mans imagination ; fo that the man which is partaker of this '^*- divine ^genc , and can firmly unite it unto his own fpirit, may do wonders : Sapi- entiatmrav:tinAnimamferviD:i(J^[oJis; & Jtetit coram reges horrendos in portentis ^-rt g & fignis-.Tranftuiit Ifraelempermarerubrttm (^ Inimicos d'lmerfit. IVfdomentredinto ' ' ' the foul ofMofes , the fervant of God ; and he ftood before mighty Kings in prodigies an i fgnes. He carriesl Ifrael through the redfea, and drowned their enemies. Sapient fa mu/tiplicemexperientiam docet,namfcit illaprteteriea, de finuris aftimat, fcit verfutias^-r, „g fermjn'tm,& folutiones Angmatum} fgna& monflraanteq'.am fant pri£fagit,eventtu tjHoque temporttm Qrfeculorjim, IVifdom teacheth manifold experience, {he is actjaainted With thin « s that are paft, andju igtih of things that are to come. She underflandeth the witineffe of faeech, the folntions of xniam t's or riddles, and knoweth/ignes and prodigies before they appeare, (he is alfo famtliar with the Events of times a.nd ages ; And the A'do- x Cor. ».io. lilt, Spnuus omnia fcrHtatur,etiam profunda Dei: The fpirit fearcheth out all things^ even the projund & infcrutable things ufGod;h was that by the power ofwhich,Tr/«f was John. 1.8.9. made of water, five thoufand perfons were fuflained by five loaves of bread , by it Chrfi Jo* <5. 10. did wa.k^fafely upon the waiers , did cure one that was blindf em his nativity: didraift ^*^^- ^^.JJ. Lax-sirusfrom the deady d^d enter into the Chamber where his difciples were (etiam claufis l°i!"' '* '*_ ^anuks,) hsdoores being fhut; did caufe an infinity of fifhes to be taken ; compelled the wind iQ^^n^^o'ig] andjtormeatfea toceafe, and be obedient unti his command , didcafiout d'vellsfrom Job. 21.9. fuehaswerepojfefid , So alfoit \y3&ii'jzA,figna&prodgiainvirtutefpiritutfanEli Luc. 8. 14. effecit Chriflui per Paulum, Chrifi did effeii fignes and prodigies by the vert tie of the holy ^"^" *• *7- fpirit by Pant. By this Spirit, y^dambid virttftem co>ttine»di omnia^ the vertue to com- ^^^' 'J-'*- prehendall things : AndSo/omon d'dbyit underflandthethoHghtsofmen , andknew all wifd. 10 i. fhingswhich wereoccultand hid ievi. To Conclude, Ai^fes^ jofhtah, Gideon, SamuelyVfiid, 7. I'o, Daniel^ EliM, E/ijht , with the other Prophets ; Judas AlMcabxits , Chrii and his Apo'Ues, which were all the obfervant difciples unto the true wifdo n, did by her fecret art and operation , bring to pafle all thofe miracles , which are mentioned intheholy Teftament, both New and Old, as each man may find to be true, if ha willbepleafedtomakeadueenquiry into that holy (lory. But all this ismoftapt- Dan. a.it. ly exprefled by the Prophet Daniel, in thefe words ; fpfs revclat profun la & ahfcan- dita, & Hivit in tenebris confiituta, & lux cum eo eft : He is the reveaer of thin as that are profound and hidden, an i under (iandeth the things which lurkjn darl(j!ejfe,for light dwelleth with him. All which being fo, it is molt app.irenr, thatrhereis no art or fcience, whether it be abftrufe and myfticall, or manifeltly known , be it fpecula- tive or prafticall, but had his root and beginning from this true wifdom, without the aft and vertue whereof, no true and effentiall learning and knowledge can be gorteti in this world , but all will prove baitardly or fpurioudy begotten , having their foundation not upon Chrilt, the true ground, firm rock , and (table corner- Hone, on which all verity is erected, forafmuch as onely in him is the plenitude of divinity ; but placing the bafis or foundation of their knowledge, upon the pre- ftigious fands of imagination ; namely, after the inventions or traditions of men , and according unto the elements of this world, from whence they gather the fruits of their worldly or human wifdom , that is quite oppofite in effeit unto the true wirdom;namely, rh ^ eternall one,vvhich hath his root and originall from God, and nor from man. And therefore touching this kind of worldly wife men, or Eth- ijick Phitofophers, we may fay with the h'^oMQjEvanuerunt in imaginationibusfuis , Rozn. 1. 11, 7 hey vanijhed and came to nought in their 1 ma a- /'nations.

^E CHAP.

z6 M&fiicallPhihfofby. Book. i.

n;

CHAP. IV.

Of the falfe jvifdom, fpunous Philofofhy And Phi/ofopher', with (heir marks or char alters.

rOw that I have fufficiently expreffed and difcovered unto you, the nature and leffence of the true vvifdom, and confequently oftheeflemiallPhilolophy , and Philofopher: it will be moft convenient and neceflary, that I defcribe unto you the falfe wifdom of this world , with the frail Philofophy which isgrounded upon It; andwithall I will delineate the characters and marks, not onely of this kind of wifdom, but alfo of the Philofopher, which is hatched and nourifhed from that fpurious brood, or misbegotten offspring. The ApoftleSt. Jamesimh Thatasihe truevpifd-.m wh.chnjrom ahovcyis jirjlfHie , iheif peaceful J ^ gentle ^ fwafible,fullof JamcJ. 5" 7« ^^^^^ and good frnit^ not ]ndfing, ana without emulation cr hypucrifj: So contrariwife. Tarn. ?.l4.iy- ^ ^^f wtfdom which n not from above ^ ii eart'dj , animAl, or fenfuall , diabolically and contradiiteth the truth, and confequently is litigious, immodelt, unfwafiblt, void of fruit,full of emulation and difpute. Now as the foundation of the firit i^ Jefus Chrilt, forafmuch as he is the true wifdom ; fo that of the other, the traditions or inventions ofman;animat^;d and introduced by the devill, which made the divine Philofopher fay, in putting a difference between thefe two oppofltes,/« Chrijiofunt Colof. 2.7.8. omnes thefawi ifupievtiie O" fcientix abfconditi. Hoc diet, ut nen)0 vos decipiat tnfubtili- tatefeujuapbil.tate j>? monum &c. V'idete »e quu vot decipiat per Ph'.lofephiam & ina- rtem fal/aciam fecu/di* m traditwnem hom'numjccuuaum eiemema m,-indi, & noit fecun- dum Chrillftm-, ^ lia in ipfo habitat umnii plenitudo dlvinit^tu c.rporaliter. All the trea^ fures of wifdom and fcience are hid ,n Chrifl. This I fay untoyou^ that no man deceive you by phiiofophy^ and vain foph':ftication or fallacy , after the tradiiiom of men-, accof ding unto the elements ofthi> world, and not according unto Chrifiy becanfe that in htm ■ d'velUth the plenitude of the Divinity corporady. In whichfpeech, hefeemethto ju- llifie, that all wifdom and knowledge, and confequently the true Philofophy, and all the fciences comprehended under it, do abide and are to be fought for in Chrirt, that erernall wifdom, and onely angular ftone , which fiUeth, informeth , andanimateth all things; and are no way to be found in the falfe Philofophy, which isfuUoffophifiication , and beareth fcarcdy a face or fhape of probability with it, feeing that it is masked over with worldly human inventions, framed out according unto the rules and orders, of this obfcure and erroneous world, and not according unto the precepts of Chrill, the eternall wifdom , who ( as the Scriptures do tell us) is,omnitim mrabiliitm operator, zhz worker of all marvellous condufions, as well ' jiaturallas fupernaturall. Andforthiscaufe,the ApoftlecondemnethPhilofophy

jn generall rearms , not but that the love of the true wifdom is good , and confe- quently the lover of it is no leffe to be honoured and edeemed ; but he meaneth, the love of the worldly and human wifdom is vain : andhe tearmeth it fo,becaufe that the EthnickPhilofophers added cpiXos- unto their falfe ffO$i« ; fothattheword Philofophy being a term after the Ethnicks invention, is, in regard of the errone- ous and jarring rules thereof, to be reje6led, being that it is onely framed and made after pagan mens traditions ; forafmuch as it leadeth even Chrirtians them- felves, much more the Gentiles, rather to errours, and feduceth them more from the knowledge of God, than it doth induce or dire£t them , into thetruepathof finding him out ; and for that reafon, it became the occalion ofa manifold idolatry in this world, in that ir perfwadedthe ignorant worldling unto the worfhipping of the creatuies, inUc.id of the Creator. For this caufe therefore (I fay) it was forbid- den to be embraced of ChriRians, and hereupon the ApofUeadmonifhethus , to beware of philofophy , and vamfalLicy, gcc. Of fuch kind of Philofophers therefore, which do not buildupon the truth , hefpeaketbelfe-where thus, Eevelaturira Dei de coelo fuper omnern impietatcm cr imtijlitiam heminr-meorumejui veritatemDel Kom. 1.1 . in 'mjitflitia detment ^ cjuiacjiioAnotHmeft DeimanifefiumefiinHlis \Deus enim iltisre- velavit. Ir.vifbVi-^- emm ipfm a crec.tnra 7-/iund'i per ea qud faUaffsnt, intelleEla, confpi- ciuntur. Semp'itnna quocjue ems verita-i (^ divinitas , itaut fintinexcufabtles. Oiti<* cum cojrnovijfint Deiim , nan fcut Dcum glorifcaverunt ant gratias e^ertim^fed eva- mterunt in cogitation hti ftii, & obfturaittm efl infpiens cor torttm : d.centei au-mfe efTe fapienrcf, /htlti faEfi funt ; c^ rftf.aver/int glo'iamincorruptibil.s Dei , :n fmihtud-nem corruptib.li^ homi>iu,& Vilficrum, & cjuaJr/tpedam, & ferpcntHm^ &c, Tfx anger of

God

e

Seft. u Mofaicall Philofipby. 17

Godn revealed from he. ven, ufon all the imp'ety audunjujlnejje ofthofe men, which do detain the verity of God in Hun'ghtiOHfnejfe , bcdiufeibativhacii known of Gody ii made mar.ifefl unte them , for God bath revealed it unto ihem. For the invifihle things ofhim^ and alfo hit everlajiing vertne ar-d divini.jf, being undeyjhodby fach creat:tres as were mad! from the worlds creation, are beheld i,r mad: manifefl. So that they are tntxcnfable, becattfe ibar when they knew God, theydidnot glorife him j or g've him tba^kj, but did fade awajy or vanijh in their own imaginations, and their foolijh heart was dark/'ed. Ay:ji therefore in faying that they were wife , the)/ became fools , and changed the glory of the incorruptible God y into the Jimilitudeof cor> uptible man , and of birds, and four-footed beafls , andofferpents , &c. Again , Salomon fpeaketh unco the felf-fame fenfe, in thefe words : l^ani funt homines omnes namrd ^ in quibus inefi ignorantia -Of ' •. dr YVifJ, j a j qui ex lis, qux fpe^amnr,binis, ey^m,ejHieJ{-,intelligere nonpotnerunt, nequi exoperi' husctnfideratis y ipfttm tpijicem agnoverant '. oilmen are vaim by nature ^ who are ignorant of God , and cannot underfiandhimy that truly is ^ by fuch good creatures of his which they behold, nor yet can acknowledge the Workman by the cenfiderationof his workj. It well behoveth therefore each Chrillian, to be wary in his reading the Ethnick Philofophy, and to confider ferioufly before he wade too far in it , or give too much credit unco it , the fayings of the two forefaid Sacred Philofophers, which followed the rules of the true Wifdome. And again, let him call to minde the precepts , which the firlt of them ( I mean St. Paul ) did impart unto the worldy Philofophers of -r4r/>e«/, when he efpied that they did adore and worfhip ftrange and unknown Gods , and how he taught them a new Philofophy , and new Wifdome, namely Jefus Chriil, which was rtrange doctrine unco chem. And therefore they faid. Let us heave what this babler willfay, that bringeth in this flran^e doitrine of Chrifi. Whereby it appeareth that the true Wifdome never founded in- to their eares, or dived into their hearts .• Let him (1 fay) obferve that it was at this kindofbalhrdPhilofophers,v\ith theirPhilofophy,thatthe Apoftlepointeth,where; he faith in the place above cited : Let no man deceive you m fubtility anifivaftbtllty of fpeech : Beware of Philofophy and vaine Va&acy , which are according unto the tradi- tions of men , and accordinguntotheLlementsor rudiments of this world ^ and not af- ter Chrifi, &c. In which vvordshe diftinguifheth the falfe Philofophy or wif- dome, iiomihrnviS. Sapience , and he feemeth to intimate that the falfe Philofo- phy is but yaine Fallacy , framed after the manner of men of this world , flamely as at Athens it was taught ; that is to fay j with vain Fallacie, fubtilties and feem- ing more in appearance and probabilicy , then it was indeed. And for that reafori it filled men fuller of doubts, by inquiries made through mifty and foggy paffages, then if they had gone the plain and hmple way of teaching, towit, after the true image of the reall and ertentiall Philofophy or rather 5'«»/)/)«i or Wifdome , which as the Wifeman telleth uS) is, Spiritus intelUgentiit San^lns, unicus, /implex , mode- fitiSy difertus , faavts , perfpicuus, amans bonum, btimanus , benignus, fiabilis, cer- tus , omnem habeas virtntem , amicos Dei conflitnens , (^ in animas fanElas fe tranfm ferens : The holy fpirtt of IVifdome , is tfniejue a>fd/imple in his ejfence,modefi, eloquent, ' fweett plaine , and openwithout ambiguity : Loving that which is ^ood y humane y be-^'^^^'^' '*•' ttigne , flahle , fure , comprehending in 1 1 felfe all vertue , and an intreduUor of man unto the friendship of God , by tramferr.ing it felf into the fouls of pious and godly men. Lo here we fee, that, in condition, thisdefcripcion of the good and true Wif- dome , doth exaftly agree with that Wifdome, whofe chara£l-er is defcribed by St. lames, as is faid before: For he termeih it, modefl , benigne , peacejull, juaftble , without envy , or emulation. Again, (as St. James faitn,) that it isJ*"""^' from above, namely, from the Father of Light. So alfo doth Salomon ex-wjfj _ ^,. prefs her pedigree thus , Sapientia ( faith he ) <?/? vapor virtutis Dei & emanatio quadtm feu flhxus claritatis omnipotentis Dei fmceri , & candor feu fplendor lu- cis<tternit,& fpeculum fine macula MajeflatisDety cr imago bonitatis illius : PVifdome is the vapor of the vertue of God y and a cert aine emanation , or flux of the fincere (hi~ nmg forth of the Omnipotent God, and the brightnefs of the eter nail light, and a mirrour ■without fpet of the t^fajefly of God , and the image of his goodnefSy By the which definition it is evidently difcerned : Firft, that it is that Wifdome which is from above ; next that it is not the vaine wifdome of this world , which is nothing elfe bat a plaine fidlion or empty fhadow, in regard of this which is only truth: lart- ly, this wifdome bringeth good fruit with it ; for it imparteth unco men , eflen- tiall vertue and power , to aft as well naturally as miraculoufly : and therefore the Apoftle faith , Signa ^pojiolatus meifaUafunt fuper vos in omm potemid , in Jig'

E % mif

iS MofaicallPhilofofbyl Book z.

\ Cot. I i. la. nlsfrediglls & virtf.tii'us : The fignes of mine Apefile(hip^ are tifoKyoti m a 7 patience, infurnes, prodigies^ a»d virtues. And again. Qui tribute vobn Spiritam & operator CaUt. 3-T. virtutes,fefirriiracit!a,i»vobis: fVho hejioneth upon yon the Spirit, who worksth alfo vlnttes , or miracles amoagyoH. Lo here our Chrii-tianPhilorophers may iee , how this Wifdomsbringech forth power and vertue , which St. James, in the before- cited place doth call good fruits : for he Cuth, . that Wifdome which is from above, is full of good fruits: But Paul feemeth to call the Ethnick Philofophy vaine falla- cy, and therefore if it be vaine , then it is void of good fruit, and confequently there is no true fruftifying Philofophy, nor truly frudtifyed Philofopher, but that which is grounded on that true and eternal Wifdome,] efus. Behdes all this, the true WifJom is peaceable, not ambiguous , nor apt to be cavilled with, or contentioufly tobe difputedof, neither needeth it an infinity of dilHn>i^ions and quiddities, framed out of mansbraine, which rather leadeth the difciple by the multiplicity thereof into ignorance , then it doth elucidate tke brightnefs of na- ked truth: Bucthefalfe Philofophy, is fo full of diitinitions , fubtil and fo- phiHicallevafioh^ , fofubjeft to cavills and difputations , and fo contentioufly compofed,and,infine, foditficill, and in efFeftfo fruit lefs , tliBt,inftead of the true and elTentiall graine, we find but chaff ; inlteadof truths we gather but words ; inflead of elVentiall reality , wecoUsiftfcarce atypeor fhadow of Verity; in lieu of tincerity we find but vanity; and, in condufion, is more in appearance overmasked over, for the moft part, with a feeming probability , then indeed rer iCor. ». 4. ally tobedifcerned; and for this caufe, the Apoltle faith, Predicatio mea »one[i in perfftafivis hnrnanit fapieniix verbis , fed in often fwne fpiritfts & virtutis : My f reaching is not in the ferfivafive words of hnmarie wifdome , but by the manifeftatio» of the Spirit andof power. For this reafon therefore we find , in the one of the two kinds of wifdome, the fruits of power, vertue, and miracles, fuchas the true and divine Philofophers did produce by the Omnipotent Corner-done , (I mean .the true Wifdome ) in times paft , and made them manifelt unto the world : Whereas the other can do nothing indeed , but produce cavillings, difpute , con- tentions, and fallacies , the fruits whereof, in the concluhon, is naught elfe but . vanity : It is not I, but the Spirit of truth , that aflureth you thus mach. And yet now, even in this later age of the world, in which Satan , the prince of this world which is darknefs , hath the upper hand ; this terrene wifdome or vaine Phi^^ lofcphy , which is dawbed over with dark ignorance, hath the dominion or upper hand, and fo by that means Chrift, which is the true Wifdome , is daily crucifi- ed among fome Chriftian Philofophers , and buried in darknefs, through the my- ity and ambiguous clouds of that cavilling , brabling , heathenifh Philofophy, which they fo adore and follow, with their Matter Arijiotle , as if he were another Jefus rained down from heaven, to open unto mankind the treafures of the true wifdome : But mark awhile (Ibefeech you) how the Apollle doth defcribethefc wrangling Philofophers, with their SophilHcall Philofophy, and with what chara- cters and colours he doth juflly defcribe them : Si tjuis allterdocet , & mn act^mefcit funis fermonibHS Domini fiofir'ijefuChr'ifit (faith he) (^ ei ejaa feettndum pietatim ef Do^riMS , fiiferbtti f /? , nihil fcitns , fed languens circa ^ueftiones, O" pttgnas verbc- rum\ ex ijuibui oriuntur iuvidi£, contentiones , bUfphemix , fufpicionesmalt, confliSam I Tim. 6, 3. tiones hominum mente corruptornm , & cjiii veritate privatl fant, exiflimarttium tjua- fiura effe pinatfm : // any man teach otherwlfe , and confenteth not unto the wholfome ■words ofeur Lord Jefm Chrifj- , and unto the doBrine which is according unto Godli- neffe , he is p-iffed up and knoweth nothing , but doteth about tjue/fions , and contention cf words ^whereof cotneth envy , flrife^ rayling , evil furmifes, frowarddifpmations of men of corrupt minds , dnd deftitute of the truth t which thiuk^that gajne is Godlineffe:. Fromfuch , {tmhSt. Paul imio Timothy) Seperatethy felf.l could hartily wilh, that each Chrirtian Peripatetick , who fpendeth his time in difputes and cavills, after the Ariflote'ian manner, and atcempteth to draw out the endlefs bottome of truth, or dive into the bowells or labyrinths of verity , by fubtle evafions, I meaneby an infinity of diftinilions, which doe rather diltraft then attraft man un- to the true wifdome, ( which is but plaine and fimple unity); IcouldwilTi them (I fay) to ponder this with patience, and ferioufly to call to mind, that in the Church of God, and habitations or kingdoms of the true Sophia, or, if they I Cor, 8. pieafe, Philofopkia, there is no fuch cnltome as the Apoftle teacheth us: foe this mixtion of multiform humane wifdome, with the wifdome of God, hath beentheoccafionof fo many diffentions and difcords, ashavefprung up among ■i the

Sed. K MofdcaUVbiloJofty. z^

the Pbilofophers of this world, vvhsreupon every kind of this falfe Philofophy, hath, by liiffe cavillations ^ and difputations , maintained her Se£t. This alfo hath been theoccafion of errours in the Church of God , as well among ChrilU- ans , as Turkes , and Jevves -. For smonglt us Chriliidns it hath been the root of many SchiCnas and Herefies , which have rifen upin there-fearch of one onely true Cjod , which is the eternall Unity. And hereupon, Co«z'tf««V«f/^«/ ■z/o- hs hiEcciefut, ( faith St. A?"/ ) fi ^nisvidemr ejfeconieniiofns, nos talem canfttetudi- 1 Cor, it.itf, tt(minEcclefiaH0>ihabim'4S: If anynianfcem to he contentious , we have no fiich cu- Jtsme in the Church of God, To conclude,rhere are fo many waies of deception in this our ChriiHan world, by reafon of thefe Ariffotelicalt evalions , and Protean Peripa- ' titicall diftin6tions , and fophiftications , that the felt-fame thing , may by them, likeanofeofwaxe, be turned, and changed, or altered, in outward appearance, which way a man lilt; and fo plain limple truth is abured,and the filly man feduced. The Aportle doth notably decypher or paint forth , this kind of i£nigmaticall Pbi- lofophers of our Age, (which, like glorious 7 /jr<j/of.r, are putfed up in their own conceipts, and think very well of themfelves , though they approach not neare the mark or Summum honum , which wife men do ayme at) in thefe colours , ^« _. novijjims diebtts (faith he) infiabunt tempora pericnlofa , &C. Eritnt homines feipjhs ^ I'M. J.t. amAntes, cupidi , elaii , f:<perbi^ &C. Semper a fcentes & >utnqnamad fclemiamvem ritatis pervememei , quemadmoditm autem J^mnes , & Mambres refliternnt Moyft^ ita & hi refifinM>it veritati , homines corrnpti mente , & reprobl circa jidem , & ultra. »o>t proficient • infipientla enim eorum erit m4uife^ii omHibni -, ficut & illorum fm. Ttt antcm affeqitttrttus es meant Docirinam. In the la^ dates , ^all comeferilom times : for men fhall be lovers of their own felves ^ covetous^ boajiersf high-minded, and proud, ICC, alrvaies learning, and never attaining unto the knowledge of the truth. And as jamnes and Mambres did refifl Aiofes^ fo do thefe withfland the tritthf being men corrupt in mindcy and reprobne concerning the faith. But thefe fjoall prevail no longer, for their foolifhneffs jha/l be made mamfefi unto all men , as theirs alfo was. But thoa hafi fully known my doiirine, &C.

Nowhisdoftrine was concerning the true Philofophy , whofe foundation was JefusChrijtyOr thetrue wifdom and corner -flone ^ which fufi-aineth all, and is all in all , andfilleth all, and aHeth or opetateth all tn all ; which is Contrary unto the tenour of the Ethnick doctrine , feeing that it maketh an infinity of eflentiall Agents in this world, as Daemons, Stars, Elements, Meteors, Fire, Water, Cold, Heat, Man^ Beaft , Plant , Minerall, and fuch like ; the which they will hive as fubalternate ef- fentiall Agents, to a6t and operate of themfelves, not underftanding, that there is but one catholick and indivilible Agent in many manfions, which doth operate by, and in, an infinity of organicall vehicles, all in all, and over all. And this doctrine oftheirs hath foinfe£ted our ChriltianPhilofophers , which are of their fe6t , that they diftinguifh ofGods Beeing , faying. That he is prefent t-frrw^i/zV^r, and not fubfiantialiter, or ejfentialiter,S.s who Ihould fay , that Gods vertue can be withouc his effence, or divided from his divinity, which is indivihble; and fo they dream of fome accidents to be in God, which are diftinguilhed from hi^ eflience. Or eUe they dilUnguifh and fay, t hat he operateth M princip'aliter ^nd mediate , as he isthefirti caufe. But, fay they, there are an infinity of fecundary caufes, which aft and ope- rate of themfelves. But I wonder, if that were true, how God can be faid to fill all things, and operate 3llinall;ifhebeonely the firft efficient caufe , and not the ge- nerall caufe of all adion in this world, by his blefled Spirit , which he fent out into the world, to do the will of him that fent it , as well in heaven as in earth. What needs more words , when the ApolHe in plain tearms decideth this controverfie in the Text before mentioned ? Etfifunt {(zith he ) ^«i dicuntur Dij five in coelo, five in terra , ( ficjitidemfunt dij multi & domini multi ) fwbis tamen eft unus Defti Pater, ex | q^^ • -> i]fio omnia, & nos in iHo ; & umtt Dominus Jefus Chrifliu , per ejuem omnia, & nos per

' ipfinm, Sed non in omnibus eft hacfcientia. Though there be that are called Gods, as jvell in heaven as on earth, ( as there are many gods, and many lords ) yet unto m there is but one Gody mhich is the father, of whom are all things, and we in him, and one Lord Jefus

I Chrifiy by whom are all things, and we by him. Butevery man hath not that knowledge. By which words each Chrirtian may difcern , how adverfe the divine Philofopher Paul is, unto the imaginary vertue , and immediateaft, of either the Peripatetick's Demons and Intelligences, or of the rtarry bodies andinfluences, orof thequali- *ies ofhis four Elements, or of the Winds and other Meteors, mentioned by their Matter Arifiotle,

I • And

30 Mofaicall Philofo^hy} Book z.

And although they appear in outward fliew, that they aft or work of themfelves in this world ; yet our truePhilofopher /'«»»</tea(.hethus, thatby hisPhilofophy , (whofe balls or ground is the truevvifdom JefusChrilt) he can difcern no other Agent but one primary, of whom are all things; and the other fecundary) by whom are all things, both which he acknowledgeth to be but one in effence ; for the one being anemanation out of theother, doth onely,andofhimfelf operate allinall. This is the perfed tenent oftheelTentiall Philolophy : And therefore whatfoever themundanand Ethnick Philofophy doth tell, and by iniinuating fubcletyper- fwadeus unto, which is apparently contrary unto the true Philofophy, weoughc not in any cafe to believe. And unto this , the faid divine Philofopher feenieth to

G*Ia. i.t. COnfcnr, in thefe words. Though an angel from heazen doth preach unto you othervcife then that wb.ch we have f re ached unta yoUj let him be accurfed. //'*«/ man preach other- wife then that ye have received, let him he accurfed. And therefore feeing that the Arirtotelian learning, is contradictory in diverfe main points, unto the pofitions of the eflentiallwildom or philofophy , atrueChrillian ought not in the main points to believe it , feeing that (as St. ^<twfj hath it) the grounds and tenour of ic are oppofite unto the holy Bible, which is the onely cabinet of truth; and therefore ispronouncedby him to be terrene, animal , and diabolical!. Hereupon St. /"(««/ writeth unto his fthoUar Timothy, '\n this {.\'^\t,Timothji, keep that rvhichu committed

I Tim. d.ioi unto thee , and avoid profane and vain bablin^s,(ind oppojnivns offciences faljlyfo called^ whici: v.'hilefjme profejje^they have erred concerning the faith. In which words, he lee- meth to forewarn hisDifciples, that they be not entangled with the fophiHicall allurements of the worldly Philofophy, which contradidteth the truth, and is noc pacitick, but troublefome, and full of vaindifputes atid oppofition , pronouncing fuch kind of Philofophy, to be not truly but falfly called afcience ; as alfo all thofe fciences which depend on it- : And moreover infmuates unto his difciples,that fuch ChriHians as profefs it, with too too vehement a devotion and confidence have by the meanes of it been fubtilly induced into errors concerningthe faith , which is grounded upon the Anchor-hold ofthisinvifiblewifdome , which is the fpirituall Chrilf Jefus ;Again J in this fenfe he giveth this Caveat before fpecified unto his Cololfian difciples. Beware that no man do deceive jou by Philofophy and vaine fallacy °°' " ■ according unto the tradition of men, according^ unto the Elements of this rt>orld,andnot ac- cording to Chrifl, &c. Whereby he admonifheth us Chrillians , toefchew the falfe philofophy of the Ethnicks , and to fikk firmly unto the rules and doftrine of the true wifdome, and therefore he faith in the fame Text , /« Chrijto ambulate radicatl et tidtficati in ipfo&c. walk^yee firmly rooted in Chrifl, &c. whereby he intendeth thatChrid is the only corner-ftone and ground work of the true Philofophy, being that all creatures jyea and the whole world is founded on it ; and confequently thac the foundation of Paganifli philofophy is fandy and of no validity ; whereupon the

I Corln ? 10 ^foikli. {3.[ih,Fundamentumaliud nemofoteft ponere prater id tjuedpofitumefl^cjuodefi

' Chrifttu jefn^^No man can lay any other true foundation , but that which is luid, which is

JefpuChrijl. Now that this is clean contrary unto the falfe groundsof the Eth-

Ephcf. 4.17, nicks, thefaid ApoRlefeemeth to intimate in thefe words, Hocdico ut no» ambuletis ,

' *• ficut et gemes ar>;biilant i» vanttate fetifus fui, tenebris obfcuratum habentes intelleElum,

alienati in vita Dei per ignorantiam cju£ eft in tllis propter cxcitatem cordis eorumcfrc. I fay this, that you fhould not walk, as the gentiles do, in the vanity of their fenfes^ having- their under (landings obfcured with darknefs , bein ^ alienated from the life of God byia- norance which is in them by reafon of their blindnejfe of heart. I muft now Come to par- ticularize upon the erroneous and falfe doftrine of the Peripatetick or Ariftotelian philolophy, rhat thereby I may the better lay it open unto the world, by comparing the vanity thereof with the goodnefle and perfection of the divine and facred Sophia or wifdome.

CHAP. V.

Here the erroneous doElrine of the Gentiles Philofophy isfet down^ bemq; proved for cer-

taine reafons herein exprejfedto be founded upon the wifdome of this world,

Aiad not upon that which defcendeth from God.

N

Ow me thinks, I heare fome (barp-witted Arifloteliari reply and fay , How cSn he prove that the peripatetick Philofophy is not defcended from above? And

why

Sed. I . MopncallTbilofofby} j i

why fliould not thej'foundation thereof be the true wifdome, which came from God?

But before I come to the anfwering of this objeftion,! befeech thee (gentle Rea- der) giveme liberty, firft to apologize a little for my felf ; Be thou therefore pleafM in the hrtl place to underlland from my juft and upright fpirir, that I acknovvledc'e andconfefs this Prince of the Peripatetick Philolophy to beaperfonage of a pro- found fpeculation ; and that he had as deep an inlight into the light of nature as any of the common ranck of Philofophers in his time : Yea verily, he had fo (harp an ingeny, and fo fubtill and refined a fpirit , that he not only allured by his worldly craft and humane invention, the Gencilifli Greeks ( whereupon he was termed by them, Cacoda:mon,oradeceitfull fpirit, or feducing from the truth, ) but alfo Chriftians themfelves of every left, even unto this prefent : Infomuchthat they are fo wedded unto his worldly wifdome, that they admire each new proficient in Philofophy, of their Univerfities to maintaine his aftions, and not to decline from his dodrine. As for my felf, though I may be rancked in that number , yet now I have collected my fpirits , and have by Gods grace attained unto that lignt of holy Scriptures, whereby I am made able to diftinguifh and difcerne their effenciall col- lours, from this pra:Itigious one of Pagans ; I muft fay with Cicero, that Q^iadam promi(fa funt fervanda mmlrhn* iicita , and on the other fide , Quadam pramijfa »on funt fervMd:i^nempe (ju£ ptnt illicita^Latvfull fromifes are to heohfervedy bmfuch a$ are uncan^cLonub'e are to be violated : Now God forbid, good Chriltians fliould imagine that any oath which is made to derogate from the verity of the holy Bible, fliould be perpetually confirmed; for that were to rebell againft the truth. Wherefore my eflentiall Motto, in this my old age (notwithitanding any alleageance which I have by aceremoniall rite vowed unto Ariflotle in my youth) (h3.\hSf y^mlcfu Plato, amicus Anftoteles, fed magis arnica verhai • though Plato , and Anftotle^be my friends; jet truth a more my friend, and therefore ought mo ft to frevailevfithme.

And now to anfwer direftly unto the forefaid objedion, we muft compare toge- ther, the two wifdomes propounded by the forefaid h^oiWts, Firfi St. Pau/fauh, iC«r. i,»o. that God hath made the wifdome of this vforldfooli(hnefs : And again, Sapientia hujus mundiftuhitiaeflapttdDeHm y Deusenim »ovit cogitationes fapientumquodft:dta fum, x Cor. j.19. The wifdome ofthis world is foolifhnefs before God , for Godknoweth that the caq^nations of the wifemen or Philofophers of this world arefoolifh : And for this caufe, tne fame Apoftle in another place, Nos nonfpiritum hujtn mundi accepimui,fed fpiritum qut ex Deo ejt, & qua a Deo donatafunt nobis loqutmur , non in do[iis humane fapientia verbis i Cor, i.ii. fedtn do^rina SpiritttiyfpiritKaliafpiritualibM compar antes : Anlmalis emm hnmonon fercipiteaqu(& fuutfpiritusDeiyftultttia enimeji illi & non pote/l intelli/ere. IVehave not received the fpirit of this world but the fpirit which is frorrt God, and we fpeakjhofe things which are given unto us ef God, not in the learned words of hxrimne w,fdome,but in the doctrine of the fpirit, comparing fpin'tuall things with fpirituall thi>7gs : Fir the Animal man per ceiveth not the things which are of the Spir:t of God, for it is footii^nefs unto him, and he cannot underflandir. By which words we ought firft to examine, whether -^* //?«/* were an Animal man or no; if fo , then what (hould we expeft fromhim,butmundanwifdom and Philofophy, which St. f»:mes termeth animal and terrene,which indeed is nothing in it felf but meet fooUfl-merfe, as St. Paul tel- lethus, being that the animal man perceiveth not the things which are of God , be- caufe heefteemeth them fooliflinefle. Of this kind of philofophy and wifdom, the fame Apoftle biddeth us to beware, being (faith he) it is (rounded upon the traditions ofcolof. i.^.f, riteN,and the elements of the world,and not upon Chnft.But he pointeth at thi ^ Gncani- call wifdom more direftly in thefe words, in which he diftinguiflieth both it and the Jewifti wifdom, from that of God , whofe foundation is Jefus Chrilt ; Sapientiam Graciqudrunt, Judat figna, nos Chrlflum crucifix itm pritdicamus; The G''eekj feck. tvifdomcythe Jewesftgnes, weprearh Chrlft Crucified^ arguingby thefe words that the i ^gf, j, jj; Greeks fearch after the wifdom of the world, which conlifteth chiefly in fpeculation or contemplation , as the wifdome of the Jevves is more converfant in fignes and ocular demonftrations ; for without it. they will not believe. Laftly, the third wif- ' dome, which is that true fapience, which boththe Greeks and Jewes did rejeft and fcoffe at, was fefus Chrifi, in whom was the plenitude of divinity Corporally : and this is Qq\q^ i.a, that reall and elfentiall wifdom which Chriftians ought ro fearch after, and whereon they ought to ground their Philofophy which is divine and not humane. But if they reply that perchance Arifittle had an infight into the Chriftian doclrine,or did apprehend Chriftinfome manner, or at leaft had an eyeintothe wifdome ofMofes

and

James 3- IT-

}2, MofaicaUPbilofoibji. Book z-

and the Prophets. Firft,Ianfwer , That as Arlfiotle was before the incarnated Word, foalfo is it evident, that he knew little of the Mofaick learning, which con- filieth upon the Creation , tffefted by the fpagerick ait of the divine Word, when he would have the world to be eternall. I confeffe, that his Malkr/'/<»fo was more effentially grounded on the true wifdom ; but ^n/w/e being puffed up with felf- conceit, would, in derogation from the Stoicall doftrine ot his Maftcr, arrogate all wifdom unto himfelf , by framing out or fafhioninga new worldly wifdom or phi- lofophy, which was afterward rearmed Ptripateticait ; and fo by his vain glory , he added unto fometruths many of his own inventions, making as it were a Gallinio- fry of good and bad, of true and falfe , of wifdom and folly together , which is far from the nature of the perfe«ft Chrillian wifdom, which mult needs be therefore wholly truth it felt, becaufeit isdefcribed by the Spirit ofGod, in the which there is nothing but truth. Again, if the Peripatetitk, Stoick , or Epicureall do^lrine , had been pirfeiSt, and according unto the true wifdom Jefus Chrilt, why fliould the lAthenian Philofophers fo perfecute the right and exadPhilofopherP^iw/, for tea- ching the true wifdom JelusChriil, in whom onely is the plenitude of divinity, as the fame ApolUe teacheth in divers places? By this therefore we may perceive moft plainly, ^hat the wifdom is , on whi.h^ry?ot/f hath built his Phil ofophy. But I will come a lirtleneerer unto the point , or main mark, and compare the double wifdom expieffed by St. James , an other true Chrilfian Philofopher, or Apoftle of Chritf, who rcUeth u; in the place above mentiqned , that thswtfdum which contra- d.Cleih [he n mh isKJt f om abuvs^ t bat is to fay , from the facbcr of li^ht^ neither is it pa* cifica'l a»iimodef},l)' t te>re'ie,.mi»)rt', and diabolical I. Now that this philofophy or wifdom of the P>iripareticks is fuch , it appeareth, firil, becaufe it is litigious, full ofdifputes, fallacies, brables , andcontroveriies, which is contrary unto the rules of the true Wifdome, and therefore the Apoftle /'^w/ advifeth T;wof^^, to 1 Tim. 6. 4. f^pjcjjg himfelf from fuch as teach other doi-trine, than that of the true Wifdome, faying , that thiy which d" fo ate pujfed up an.i k»ow nothing , but dote About cjpteftlons a.id (Irifeof werds , thatistofay, about verballdiftinftions , wrefting each word unroamukjpli-ity of f:nfes , whereof commeth envy , Itrife, and rayling, evill furmizes, from diiputations of men of corrupt minds, anddeilitute of the truth. a Tim. i. is. And again , ScnUoi O' fine difcipl'maqimfliones devita (faith he) ; fcieyjs ejHia gene- r amines: Efi:hen>(^:teJlio»s that are foohjh and wirhoHt difcipline , for as mtfch as they beget flrife, Andfuch is the Philofophy of our Chriftian Ariftotelians ; Poraf- niuch as their order and faOiion is, to be ever con verfant about queftions and cavilling difputations in their Schools , and that is the occafion of equivocations, andof the infinity of diftinfti'ons , whichgive way unto the maintenance of fa I f- hood as well as of truth, and is the foundation of fo many oppolit Sefts as well in thecomnion Philofophy as religion,vvhereuponarifeth difputations, ft'-ifCjConten- tion , and malice, not only inthe Schools, between contrary faftion>, butal- fo among the common fort of people, that are of fundry religions; whereas if their Philofophy or wifdome were founded on the true Sophia, which is Chrilt Jcfus ( whi.h as he is all in all , fo is he but one fimple effence ) they would all agree in the unity of him, who is but one and the fame in us all; for in him andbyhim, we are. ill made brethren, and coheirs vvith him, of eternity. And Aftsi7. again ,fv;tiini^[ hat in him we live , move, a-id have onr bei»i7y (^sP^hI faith) we

riiould by confcqucnce, (and that withotit all queftion , difpute, orbrabling- quarrels, ) kno'.v , and underhand in ourfelves, x.\mi fummum bonum y which t ruly-wife men feek after, andjwith rantalni his appitite,do fo fervently afFeft.Doth not the Philofophy of Chrift teach us,that Rcgnum Dei fit intra nos: The Kmgdomeof Luc. 17.11. God is within as.Ei quod fit in mbts omnium'mirab ilium operator: And that the novi^r of I Cor. 6.19. atlmarvails i<T"ithin us, Et qttidftimas Temp'aDei,& Sfiritus SanUi:And that we are X Cor. 6. If. the Temples ofG-^d and the H'lj Ci hofl, and that tve are the members of Chr!fl,icc.V^h\c)^ beingfo, why 'Ivuld we be at ftrife , difputes,and brables, about difficulties, or ambiguities of queftions > or, why ftiould our riper fenfes be battered in peeces by foolifti diltincfions in which are the inventions of humane or diabolicall wifdome , on fct purpofe to immerge and drown us deeper in the abyfle of mul- titude,or prclundity of ignor.^nce, when the only indeavour of truth is,to conduft us througn thofe clouds of errors , (in which thefoolitli wifdome of this world, h.uh involved our underftandings ) unto the fountain of Unity and Concord, which is the eternall Wifdome , the fpirituall,Ciirift Jefus ? Thus we fee how ; ontrary the Greekilh wifdome is, unt> that of the Apoftle's ; for as much as the

GreekiOi

Sedi.u MofaicaWPhilofofhy. 33

Greekifli Philofophy is contentious , litigious , full of dilputes , brables, and emulations; for which realon it is pronounced by St. James ^ zobc terrene , ani^ mall, dhibolicall^ and not fro 'n above ; whereas contrary wile, that Philofophy which James j. is grounded on the true wildome, which is from above, mujl he firji pure, then feacenble , gentle, eafy to be intreated, fall cfmerc^ and good fruits , ivithont judging, envjorhypocrify. For this caufe therefore * our Chriltian Philofopher Paul ^ ad- moniflie'-h his Schollar TVwo//?/ to efchew all profa-ie , andvaine bahllng, andoppu- i Tira. tf. lo. fitionof Sciences , fajlj fa failed y wi?tch tvhi'fi fome profefs y they have erred concern- ing theBakh. All fuchChrilhans, as have their Anchor -hold too firmly fanned on v^n/cr/tf^ Philofophy, fhouldferioufly ponder this, that our eminent Mafter St. Paul feemeth to advertifc them with fuch fervency, that the obfervation of this Ethnick Philofophy, which conhlteth in contentions, quell ions , vaine bablings, and oppofition of Sciences, which feeme fuch, but are not fo indeed, though they are called fofalfely, istheoccafion , that well-intending Chrillians have been de- ceived , ana have erred concerningthe Faith in the true Wifdome, and only verity Jefus Chrift. Again, faith the Apollle James, The rvifdome which contradifleth the- Truth , is »ot from above , but terrene, animal ■, d abelicall. Now I am aflu- J*"""?' red , that all good Chriftians will maintain , that the fountain of Truth , and Verity, is the holy Bible. What will our Chriftian followers of ^"//?«/e fay , if I will prove evidently, that Artftotle's doctrine doth erre from the maine grounds of holyWrit, which isthetreafureof Verity, and confequently from that wif- dome which is the Father of Light ? It is a common phrale among our lip-learn- ed Sophiders, to fay, whenanycontradiftion is found between fome axioms of Greekitli Philofophy, and the facred Aflertion, Oh, this is true in Philofophy, but in Scripture it is found otherwife : I fay, to rhefe, that if there be found any contradiftionbetween the points of the one , and that of the other, there is a foul error , and falfhood , or contradiAion in the one or other , and therefore the one of the two, mufl needs ilTue from a terrene, anddiabolicall, or mundan and human wifdome. Now judge, each good Chriliian , whether we fliould rather ttick unto Gods Wo'-d, whichis the only Truth , or the affirmation oi Arijlette, which deriveth his wifdome , from the father of lyes, I mean the mundan wifdom, which is for that reafon termed of the Apoftle diabolicall or devilifh. Others fay, thu men are fo deeply converfant in the fecrets of nature , or natural 1 Phi- lolofophy , that they are become Athierts, and will arknowledgnoGod : They muft needs underftand of the Ethnick Philofophy, and not point at that of Jefus Chritt ; for that hadeth and direiteth the underUanding fpiritof man, even unto the Throne and Majefty of the true God : and perfwades him to forfakethe mul- titude of this n.iughf y world , to betake and contradl it felf unto that blefled uni- on, from whence his bright Spirit was originally derived. A third fort of men feem to repine and ftorm , that any man fliould prefume to mingle naturall Phi- lofophy with Diviniry , or fhould dare or attempt to draw any axioms or Aurho- ritiesoutof Scriptures > to prove or maintain the Principles or caufes of Philo- fophy : averring boldly but erronioudy ,' that the Bible doth onely reach unto man , what belongerh unto Salvation , that is to fay , how we fhould feare God, and behave our felvesuntoour neighbours: As who fliouldfiy , that the holy Scriptures had indited any thing in vain. And yet k is plainly found in them , th.it Co\o^. z. all the trefifure of wifdome and fclence doth lie hid in Chr'ijl. And it is faid in another lohu 14. 26. place, A me difcetis omnia: Te(halllearM all things of me. And again, Spiritus Santlus vosdoceb-t omnia: The holy Spirit will teach you all things. Are we not likewife wifd taught) that all men are vain , that ^0 not know the Creator by the creatures which heKoai'i^' '' hath made : and the invifible God by the vjiirlethings^which he hath created. Befides all this, mantliall find therein molt lively defcribed, the three principles whereby God made all things, namely the dark Abyffe or Chaos, which they call firft-matter, the fecond matter which they term water, and the firlt Act or light which they call their form : Alfo the true manner of generation of Meteors , of condenfatiori and rarefaftion, of generation and corruption , of adion and padion , and of all things elfe , which ran be imagined in that kind of learning, which the Ariftotelians call naturall , is rightly , and not Sop4iifi:ically, expreffed in this true Philofophy : as alfo every other kind either Morall or Politick, with all ocher Sciences , both li- berallandMechanick, as is already prooved : What? was all this (Ifay) vainly fetdown, and expreffed 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

F excufe

j^ Mofaicall Philofofby. Book, z

excufe thefe zealous accufers without true undetftanding , and fay, that they meant of intermingling thefalfe Arillotelian wifdom, with that of the Spi- rit of God J which is onely truth ; tor, would thefe perfonsbut rightly under- ftand, that Fhilofophiay in his originall fenfe, importethycp/:?/<!»» , or wtfdom , they would acknowledge and confeffe, that the true and effentiail philofophy, or Jophia, is nothing elfe , but the facred vvifdoni , or holy fpirit of difcipline , which is the ground of not cnelythat, whichanimalmenof this world tearniNaturall Philofo- phy ; but alfo of the whole fubject of Theology. So that if weconfider the cafe rightly , we iT-iall plainly perceive, that facred Philofophy is nothing elfe , but the ground-work of Divinity , or an exprellion of God and his ads in his creatures ; or, if you will have it fo, in things as well fupernaturall, as naturall. Neither can any man finde, that God was ever mentioned or fpecifiedin Scriptures , bur as he wasconhderedin this world which he framed, and the creatures thereof : So is he pr I lot i iiid, to be endued with light as rvUh a veftmem. To he a cotifuming fire. To fill theheam Deut o.\'. vens , atidtomnkj the earth his foot-flool. lofuthistahtrtraclelntheftirt. "lo make the Hcb. ii.ii. dark^clonds his dweliingor tAhernacle. lo fpeak^inthundir from heaven.To far lejyvith ■ Kay. (5tf. I. JohoHtofthewhirie-wmd. To blow omof the north and fomh. To be everywhere. Alfo Eph. 4.8. j^jg Spirit is faid w aefce»dfrom heaven like a dove , and in the form of cloven tengaes T b 11 ?* "ffi''^-) ^"^ '" fi^^ '^■'^ ennhf and to make man his temple, and to he In all things. To c on- Pfai.103.7. elude, all Scriptures are full of nothing elfe , but of his effentiail operation in all 3 Reg. 11.8. created things, by his infinite organs. Wherefore I may julUy fay, that truePhilo- Job. z8. fophy, ( forafmuch as the foundation thereof is the Spirit of wifdom ? which de-

pf'i '^''' e ^^^"derh from the Father of light) is nothing elfe in effed but Theology; onely we v\^\\%9.T. "^^y for fafl-iions- fake make this dillindion , that effentiail Philofophy paffeth or Aft.'a. 3. * maketh his enquiry after the fammum bonum'y moving fromthe creatures circumfe- Sap.i.7. renceorexternall , unto his center or internall, for the finding out or defcribing X Cor.3. 1(5. of that eternall eflcnce, who is onely good, andis thefoleaclourinall things, and Sap. 1 1. 1. £^ proceedeth (as it were) demon ftranone a pofiet iori^ that is, from the vifihle creature unto the invifibb Creator, according unto St. Pauls rules, and Solomons precepts, in WiH. 13.1. the places above cited. And the Theologian or Divine, feemeth to move anorher way, to wit, from the radicall center , or invifibility of God, and fo proceedeth ^uafi demonflratione a prior iy that is, moving from the divine internall ad, or center unto the viiible circumference, or externall creature : whereby we may perceive, in the conclnfion , that both Sciences do attain unto one point in the end, that is to fay, unto one and the felf-fame thing, or highelt goodnefle in cfFed. And yet it fo failethout, that many an Academilt in this world,is foextradted beyond the li- mits of the creature in their refearches, that they, forfooth, fesk him out be- yond the Moon, nay, beyond the margins of the vaulted world, and fo divide him abfolutely from his creatures ; in which proceedings , they do bu": at- tempt or prefume to clamber up a ladder, without Iteps or degrees. They will (I fay) foar up unto the higheft pitch , without any confideration had unto the lower degrees , in that they attempt to find out God , without any refped h?.d unto his creatures, when as the Scriptures warrant us, that heis not far off from a^.y of us. And Aft. 17, therefore it will be but needlefle to feek or exped him , beyond the fphearof the fire, or above the Harry heavens, when he is neerer unto us, than we are aware of.

But it is no marvcll ; for fome of them, being altogether addided, for the firll fe- ven years, unto the Periparetick philofophy, are fo corrupted thereby, and under- Iland by that dodrine fo little newes of Gods being in his creatures, tnat when they come unto their higher fundion , they are fiat enemies to fuch as fhall tell them any fuch thing; and though they find Scriptures in plain tearms to verifie, that the Word and Spiritis in alljand over all, yet by thofefophiiiicall School-ditiindions, which they have learned, or gathered out of their Ethnick;- mailer's documents, or his obfequious Commentators, they do fo involve and bewrapthe plainly -meaning places of Scriptures, in the equivocating clouds of obfcurity, that they make them ambiguous, or of little or noeffed : Aswhenitis faid, and by the whole harmony of the facred Text affirmed ■ that God is in all, and over all , and that the holy Spirit is in all things^ they lire-ght-waies dillinguilli and fay, It is true, that he is vi-tnalltery or vcrtuall^- hut not fubf}a>?tialtter, or efemialh ^ver all; as who fliould fay, his ver- tue can be divided or feparated from his effen . And again, when the Text faith, that God operateth all in all : Verum efi (fay they) cjHatenus efi cai^fa principalis, as he is the prime or principA'.l cattfe ; but there are many fecondary , or fubalternate A- gentSj fay they, whi>.hdoad in Nature by themfelves, as the Intelligences, the

Starrs,

Sed:. I. Mofakall Phitofofhy. 3^

Starrs, the Elements, the Meteors , the compounded crewures , as well animal, as vegetable, and mineral ; and loth^y vvould by rhefe Ariltotelicall fophiltications , dilgracethe truth of him, who faithin plain rearms, Dens operatur omnia in omnibus, Godrvorketh all in all. Forit'we lookrighcly intothe matter, we fliall find , that as God Hllcth all by his eflentiall Spirit ofwifdom, fo that Spirit worketh ail in every thing which it tiUeth, and chat without any helper: For how can the created organ, ,

V3b)p(r» Dvmnfis faciens om;ili [olus, cr nn!lHs mecm. lam the Lord who make do all things alone, and not anyone w:th me. Neither fhould it feem itrange, being chat the Scriptures do verifie , tnat he isaliia ail. And aoain, 7 he incorruptible Spirit ofm-ct Gudts in ail things. And again, theApottle, ZsisiiidbQioxQ, In Chrijio omnia fant '"•**•*• ccfndita,per Chrifii*m eJ" in C hrifto omnia funt creata , omnu in ipfo confiant, Ipfe efl in Colof. i. itf. omnibus prlmatumtenens . InChrift all chinas are made , byChrijl and in Chrijt all thingt are crca.ed , all things confijl in him, andhe is in all things , bearing in themthe principality . Which being fo, it followeth, that the dilUndion muli needs be falfe, which is, that I>t'/<J doth <?ftrfwe(iwf, and not immediate ; and confequently that the cteacure can iA per fe fine aSlu tmmediato De . As who fhould fay, that the di- vine elfence or vertue isdivihble, or that Gods effencemuil therefore be partible or feparable, becaufek is in divers organs.

I may therefore boldly con lude and fay , that if Chriftian SchoUars would be- ftow t hat feven years, whi.h they employ in their Ariitotelian Itudy, in the true, effentiall , andfacred Philofophy , they would not fo erre after the manner of the Gentiles bur embrace without any rebellion or contradiction, the precepts of the truewifdom, fo firmly, thatthey wouldat theendof the faidtime , becompleat in that eflentiall doctrine ^ and made fit members to proceed in the Itreighr way of enquiry into, and atquiry of,the myHicall wifdom, which God hath ordained to be revealed unto his Ekft : and fo after the exampleof the ApolHes, they might as wellbecome potent in vertue and power, as they appear now onely puilFant in words, being hindred from the good fruit which accpippanieth truewifdom, by the erroneous doftrine of their feducing Mafter. I know, that this good perfwafion of mine, will make the followers of worldly wifdom to Aorm, and to fay of me, as the Stoicali and Epicurean Philofophers did to Paul in Athens , What will this babler have, or what doth he tell us of a new way of learning? lanfvver, That it is not I, but the word which they follow , that teachech them , if they will be pleafed to mark it well, and fequeller themfelves, in the mean time , from the rules or documents of their Erhnick Mailer,.

But I will come unto my nearer proofs, whereby I will moft evidently fhevv, that the doftrine of .V?//?«/f is amanife(tenemy , andoppofite or contradiclory unto the truth; which beint^fo. It is bytheApolHe jF»j»^ej condemned, for a branch of that wifdom or philofophy, which ts terrene', animal, and diabolic-ill. James. J.

Itappeareth, and (liall be hereafter proved out of the Book of verity, that the vertue whereby God doth manifeftly operate in this world , u exprefled either by attraftion,from the circumference unto the center; or expulfion, from the center imto the circumference ; namely, Concraftion, or Dilatation. For after this man- ner is produced Condenfation and Rarification , whereby the heavens, and the earth, and elements, with compound creacu'es, as well Meteorologicall ,orun- perfeil! Y mixed , as fuch as are com.pleac in rheir compoficion , were created and made. And again, by it he operateth in this world, either fymparherically, that is , by a concupifcible attraction , or antipatheti.ally, that is, by an odible expulfion. Since therefore that all things are effected in this world, by att radtion or expulfion, let us fee what is y^)«//»r/fV opinion touching the caule of attra<5tion, and then af- terward examine, whether it accordeth with rhetenour oftrurh.

The Peripaceticks being perfwaded thereunto by their Maiter -^''/yrt'//.', do ac- cord in this, namely, That the Winds, the Thunder, the Comets, the Clouds, and other fuc h like Meteors, are made and caufed by the attractive heat of the Sun, and other Stars, whichdraw up vapours andexhalation out of the water and earth, and elevateth them into the regions of the aire. And therefore, Prout (faith Velcury, ac- cording unto the mind of Ari^otW) magis minusve calidi fum vapores, ita ahists, ant hftmilitts eUvantur furfum a foils calore atiorumcjue aflrcrMrn : ficut videmus in Cole bi- }"t^' 'j!^!^' bcnic ^ dttrahenteatjuam, -As vapours are more or lejfi hot, fo are thej elevated hi?her '

or lower by the heat of the Sun , andether Starrs : as we fee that the Sun doth drink^ttp,

F 3 anX

P-

j6 MofaicaUPhilofifby. Book i.

and mra^l water unto it. Hence therefore hath that palpable errour been introduced into this world , namely, that fire and heat do fuck and draw unto it vapours and fumes , when it may be made moft palpable and evident unto the fimplelt, fo that he have but human fenfe about him, that the heat of the Sun and fire doth rather difcuffe and expell from it, by dilatation, than allure unto it by the way of attrafti- on: As for example, ifthe fire did draw vapours unto it , then would it not per- mit any fntoak to go from it, but the contrary is feen, w^-. that it difcuffeth by difTolution, and expelleth and feperateth by rarefaftion the fubtill from thegroUe, not with a defireto draw or attrad the vapours , made by rarefaftion unto it ; but to expell and difjoynt it from the whole groffe body it worketh upon , for which caufe we fee the fumes and fmoaks to fly away, andtobe inforcedto avoid the action of the fire , without any inclination of the fire to retaine them ;alfo if we apply a wet handkercher unto the-fire, wefhall feethatthe watry fubdance in it will be fubtiliated by the heat into a reaking vapour : but as for the fire it is fo farre from attradingof it , that the reaking fmoakwill be feen to rife up in the houfe at randome without any evident attraftion of the fire. In like cafe it happeneth with the Sun's operative faculty, for it fubtiliates or rarifieth the water or humid fub- ftances by his heat, and confequently it draweth nothing at all unto it : but dif- cuffeth rather that which was thick , into thinner portions. Now the reafon that water or groffe humid fubllances , being rarified, do afcend upward, is not any at- tractive faculty in the Sun or Starrs, butanaturall inclination in the thing it felfe : for it is a common axiome that omne /eve etfubtile, doth by a naturall fympa- thy or appetite, tendere ^itrfntn ; and therefore it is, of his own inclination , being fo fubtiliared , that it foareth upward toward his naturall and dellinated region, or place, as we fee in Fumes, Smokes, and fuch like : Contrariwife , omne grave y<iox\x in like manner, tendere deorfum, all that is -ponder ok s doth defcend bj a Katurall defire to- wards the Centre . But that I may more exaflly and affuredly difplay this errour of the peripateiicall attradion , of exhalations and vapours by the Sun, Starrs, and fire; I pray you that you will but obferve our Weather- glafle, or experimental! Machine? and we fhall there finde by pradice, that all attraftion from the circum- ference unto the center, is cau'fed of cold, and not of heat ; forby cold, the water is drawn or attraiied up into the neck of the Glaffe , and that is effefted by the in- fpiffation of the aire , and reduftion of it into a ftraiter room •• when contrariwife we note, that ifthe Siin do heat the head or boulof the Mattras , or ifthe warmth of the hand do but touch it, the included aire dilateth it felf, and forthwith flyeth away from the heat, and is fo far from being anaiafted by it, that it precipitateth and deprcffeth the water downwards. Which being thus , as ocular experience, the mother of fools, hath taught us, let our Chriftian Peripateticks but duely obferve, the fubtle wifdom of their Mafter,whom they have hitherto followed, and let them fee and confider how grofly he hath erred, in the main argument , pillar, or prop of hisMet eorology ;which being fo,what c an be more expeded,then that the whole fa- brick of the fame fliouldfall before theeyesofeach wife contemplator. To be brief,thefe & fuchlike errours of his,have forced divers of his difcreetelldifciples & naturalills, to diffent and [tart from his doftrine , as well touching \:\9. opinion of the Winds and the Thunder, as of the originall of Fountains .being perfwaded and alluredunto this their relinquencyby atiuerfpirit : Vox Johannes Fregias , avery learned Naturalift, and a man who hath taken great pains in fcarthing out the truth Fieg. Lib. 25. of naturall myfterie<;, accordingunto the documents of Ari(lotle, ( as it well appea- JncMJa x'cnta- rerhby th.it hi«; large volume, encituled, Ouxfiw»es Phj/fic a) huth this , Ojfa-Kjnam rum. totad'fpntatie de Tentis Jiciit de aliu meteoris, plena efi admlabihunt operttm Del , quo-

rum m'dle firmt, Q' fajficientes in natura ca/ifa proferri pojfi'it^ tamen prodcfi videre (jHO~ fifque htimana ratio progredi pcjfit. Sacr£ qiildem l'ncr& dicunt Dettm vcntos producere de thefauris fuis , unde ipforum jlatus audmus , fed ttnde venUtnt ant cjho vadunt nefcim ptus : Although the whole difptttation concerning the PFhids , at alfo touch -ng the other A'fLteors , be fetllofthemarvells ofGody of the caufe whereof there cat berend^edno fuffic'ent reajon in nature; yet it viilt be necejfary to enqui; e Into the caufe of them, fo far as mans re. -fan rvil/ perm.'t. The holy Scriptures fay, that God doth produce the winds out of his tre-tfury^from whence we hear the noife of their breath, but a-e ignorant of the place from -whence they ccme ^ and whither thcr will. Again, on the other fide, /l-farganta Philtfophia , ( a work, I fay, th.u hath been highly elleemed of the Peripateticks rhaf^di Ful themfelves, by reafon of theAriftotelicall fuck orfapthat it containeth,befidesan ^Toniiru. epitomy of many other Arts) after aft riit fcarch made into the nature of Thunder,

in

Sed. I. Mofdcall Pbilojbfbji. jj

m the Phyficks of her Mafter ArlftotUi and being put as it were to znoHflut^ through

the want of skill which it obferved in her Malkr, to reveal fuch a fecret , which

none is able really to effect but by the true wil^om, ( for by it Solornsn confcffed , wifd, f.

That he knew the force or p0Wer of the winds, and mmattons of the eltmems . And joby Job, a8.

That it is the divide wifdom which givsih weight unto the aire ^ and orda:fieih Jiatntes

nnto the rain, andmaktth way unto the /ightmngs of the thunders. That Philofophy

(I fay) fo much refpsited of the Peripatcticks, is found in conclufion to utter thefe

wordsj Oftidaw ph./ofophorum (faith it) confidcrautes mirabilem fiilminis oferationern^ Mir^. fbil.

ipfumHon opus nature, fed fHmml DcteffetlHmimmed'iacHm arb'itrati fuKt ', Someof the t.'b. 9. cap.

phi/of. phers cu»fder»g the marvelloHS operation of the lightning and thunder , <//^ »».rff ^ •'•"""•

imagine it to be no work^of nature ^ but the immediate ejfeih of the highefl God. Again,

touching the beginning and originall of Fountains , Johannes Velcurius, who hath

fpent muchtime and labour in the Peripatetick doftrine , and writ a Commentary

upon Anftotles phyficks, groweth fomewhac cold in his confidence , which he had

in his Malter's doitrine, concerning thetrue caufe of fountaines which iflue out of

the earth, I^on confemiunt plane (faith he) Sacra liter a cum Phyfteis de ortu fontium et .. nj,.r

fluminum quat, ex mari per vanos alveos meatufque Jiuere, ac ad fuosfontes refluere, lji,' a, cap .tf.

Ecclefi.tfles, i . tefiatur, dccens. Omnia flumina intrant in mare & marenon redundat, ad

Itcum unde exeunt fLnmlna revertuntur^ ut iterumflitant. Cater urn Ariftoteles et Phyfici

Peripateticidicunt materiam ijiorum ejfe panter vaporem refolutum in aquam & Uaue-

f Ail urn afrigore (jf calore fimul, intra terram : The hol^ fcriptures do not con fen t with the

Naturaliflsy concerning the originall of fountains and rivers which do come out of the Sea^

through divers Channells or paffages , and flow or runne againe into their fountaines oi

Ecci'eJiaJleSfi, d/th tejlife, faying, all Rivers do go into the Sea , andthe Sea isnotthe

fuller : And they return again unto the place from whence they came , that they m:ght

flow from thence again. But Arillotle and his Peripatetick^Schollars ajfirm , that the

matter orfubftance of them is a t/apour , refolved into water , and melted or liquified by

cold and heat together, wthin the earth.

Thus (judicious Reader) you may difcern , out ofthecoiifelTionof ^^v/?<?//f'f own pupills , how contradiftory and oppofite is the mind of their Matter , in his philofophy, unto th i wifdom of holy Writ ; and therefore mark the fentence that the ApolUe pronounccth againft it , The wtfdom (faith he) which contrad.ileth the T,n,^ 4 truth M not from above , namely, from the Father of light, put terrene, animal^ and dia- Gal, i, #.' bollcall. And the other Apotlle fpeaketh thus. If any man preach other wife then that ye have received, let him be accurfed. Now that this Prince of Peripatcticks is moft erroneous and averfe unto the opinion of the holy Scriptures , touching the gene- ration , or primary caufe of Meteors , I will molt lively andat large demonltrate unro you , in the lalt Book of this prefent Treatife , where I will prove him a de- ceiver of the Chriftian world , by fuch preftigtous things as feem probable , but in verity, and by effed, will prove nothing elfe, in refpeft of the fruits which the true wifdom doth bring forth , but deceit, vain fallacy, and an apparent kind of jug- ling, which being rightly pondered , it may feem very ftrange to fuch judicious perfonsasare unpartiall, that the Chriftian world fhould be deluded thus long, yea, and in thefe latter daies , with fuch Peripateticall figments and fables, and be fo addicted unto ^?-//?iif/e's idle (had owes, hnce that in conclufion they appear without true fubftxnceand reality. Nay, i: may feem llrange indeed, unto every wife or underttandingman, that fuch as are devoted unto ChrilVian zeal, fliould all , this while forfake the main fountain of wifdom and verity , to feek of Pagans and Gentiles, arts, fcience, and underltanding, as did the Agarens, (of whom the Pro- Earuch, j, phet maketh mention) and thofe which were in Theman, whoforthat errourof theirs, never attained unto the knowledge of true wifdom. Ofthis main folly of Chiiftians in future ages, and ofthefe our latter ages , me-thinks the ApofUe doth feem to prophefy, in thefe words , Erit tempus cumfanam do^lriaam nonfuflinebitnt, ^ Xutla x fed adfua defidsria coacervahunt fibi magifiros, prnrientes auribus , (^ a veritate quin dem audit um aver tent, ad fibulas autem convertentur. The time will come, that they will not endure wholfome dotirine, but having their ears itching after their own lafls, get them a company of teachers or maflers, andjhall turn their ears from the truth, gndfl^alt be given unto fables. Where he underftandech by a company of matters, all errone- ous teachers, andefpeciallythefpuriousPhilofophers, namely, of theEpicureall, Stoicall, and Peripateticall doftrine, which as they are framed out after the ima« ginations, tradition?, and inventions of men, and according unto the elements of this vYorldj and not after the true wifdom, which is Chritt Jefus , are efteemed as «"' foohfh-

jg Mofaicall Phihfopby. Book z,

foolifhnefle, vanity, and fabulous before God and his Saints : And therefore the Apoitle in the forefaid fpeech, doth point at fuch Chriltians in future ages, as will leave the true vvifdom or doitrineofChrilt, the Prophets, and the ApolUes , and betake themfelves to falfe Matters, and fuch Philofophy which contradiiAeth the truth.

Again,thefaid excellent and facrcd Philofopher foretelleth, that there will be many in future ages fo puffed up in their own conceipts , that they will contemn and fcorn all counfell , be it never fo good , if it be any way diffonanc from their grounded opinion. His words are thefe, Iti nov jfimn diebus {iii\}a\\€) i»fiabunt tem- torafericnlofa, & erHm homines fciffos Htnames, c^ipidi, elaii, fuperifi, &c, femper dif- cente5&mtnqua,m advcritAtem pervenientes. Quemadmodum Atitem]amnes& tJA'Lambres * Tim. 3. I. fgjlitifi.yii CMoyli, ita&hi refiflunt veritati ; homines corrupti memc &reprobl circa fdem, & ft/tra»on proficieKt. In the /afi daies jhiill come perilous times, for men will be lovers of their own fehes , covetous, boajtcrs, proud, &c. ever learning, and never at- taining unto the truth. Ar,d as famnes and Mamb, es withfiocd Afofes,Jo do thefe reftfi the verity, men of a corrupt mi^d , and reprobates concerning the faith. Out of which words we gather , firtt. That fome men in thefe latter daies will be fo wedded unto their own learning, and conceipted in the worldly philofophy or fcience which they have been brought up in, that whatfoever train it felf fhall proffer unto them, that is oppofite unto their intentions, it will be fcornfuUy rejected. SecondIy,he feemechto exprefle the infufficiency of that learning or philofophy , whichthey embrace, in faying , th.it they ucjcmperd'fcentes^ fed nunquam aa ver:tatem velper- feElionem pervenientes ; Ever learning, but never attaining unto that high vertue and power, ai which the truly wife have aimed, by Ethnick philofophy. Thirdly, it ap- peareth, that he meaneth the mundane philofophiils, by the example which he ma- keth of Jamnes and Mambres , who being worldly Sages , or bred up in the human wifdom, did relift that truth which Mefes , being irillruded in the divine Philofo- phy, did fo lioutly maintain. And laHly, he feemeth to intimate, that fuch as ad- nere fo much unto the fpurious wifdom, are thereby corrupted in their imaginati- ons, and allured to erre concerning the faith , and profit nothing. And therefore it will be no niarvell , though 1 fhall find this mine admonition rejedled , and re- pined at by many , though perchance moreacceptable unto fuch as are vertuoufly ' inclined unto the truth, and are apt, yea, and fufficient in their purer difcretions , todiflinguifli andfeparate theerrours of ^ny?^/^ , frcwn the infallible verity offa- cred Writ, and to carry their judgments fo juftly andfincerely, that the' All-hal- lowed honour of the one do not futfer any detriutient or indignity, by the paganiQi and unfanftificd axioms oraffertions of the other.

CHAP. VI.

Here, One great God J E HO FA H feemeth to call the falfe wifdome , or ff'ife-

men and Philofopher s of this world unto an Account for their erroneous

Do[ir;ne , touching the ca.'ifes and manner of the Creation of the

world , aud the Generation of the Meteors thereof.

I Have exprefled unto you in th° precedent Chapter , that the great Mailer of the Periparetick doftrine, i<; not for nought termed by the Greeks themfelves Caco- d^mon , or an evill fpirit , being that by his inventions he hath deceived the world, andfeduced it from the right parh of Wifdome, and directed it unto that way which leadeth and guideth unto aflured error and ignorance , and that by rhe pain- ted mask of fophiiUcared reafons, befmeired over with afalfeand outward fhew of probability only , fainingthofe things to be accidentall, and caufed at hap-haz- iard, which in verity are fiom above , that is to fay, effentially produced by the increared Spirit's power, which operateth all in all : For according unto his dodrin^ , the Earth, the Staf^ , the Elements were eternall and not created :and he covercth this his falfe a(fertion,with appearing natura 11 inventions,framed out of his own brain,fayinq, ex N hi'm, nihil fit : Of nothing, nothing is made. He giveth alfo a humane reafon of life, mot ion, and limits or borders the Seas ; and fainerh caufes after his fancieof the generation and corrnprion of things : And fpeaketh of a firtt muter , and a form, after his manner ; though he knoweth not eflentially what they are : He telleth us unreafonably the reafon of the fnow, froll, and ice, hail, rain,

cloud;;,

Sedt, I . Mofaicall Thilofofby. j j

clouds, and mifts faying that they are advemitioufly caufedof 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 condenfed into thofefubHances, byrhe accidental! coldnefs of the place. He inventeth and bringeth forth fomefleighr proofs to maintain his imaginations , averting, that the wind is made or caufed by chance, namely through the exalting or fubliming of hot and dry exhalations cut of the earth, by vertue of the forementioned Agents ; the which exhalations, after they approach the middle region of the Aire, are reperculfed and beaten down again. And then in their motions downward, they meeting with other exhala- tions which afcend , are forced to move collaterally. Heprefumeth to know the hidden caufes of the Lightnings and Thunders, making them to proceed alfo acci- dentally, namely from a concourfe of vapours mixed with exhalations; and an in- finite of fuch like frivolou; inventions he hath ereded. All which he hath vailed overwith his fmooth words and fubtill fhews , of externall or fuperficiall pro- babilities only , inftead of the reall and central! vifage of Truth. But the God of Heaven and Earth , which is the Author of all thefe things , and doth mylHcally fafhion them by his cternall power, and calleth them out of his Treafury , when and where he lirt , feemeth to deride this inventor of lies , with his obfequious followers in thefe very words , which he fpake unto Jo^. H^ho is this (faith J EHO- Jcb 3?. 1. V A out of the whirl-wind , unto this bold abufer of his Works) that dark^eth the 3-

counfell of my Words rvithopit kriowledg , Gird up now thy loines like a mxn , / ivii de- mand of thee , and declare thou unto me : where ivafl thost when I laid the foundations 4. of the Earth"? declare If thou haflnnderltandtng: who hath laid the meafures thereof, f. or rvho hath firetched the line over it, thereupon are the foundations of thcmfet, or who ^* lajftdthecorner-fionc thereof? (Whit ^wsTt they eternall and without all beginning as thou vainly furmifeft ?) who {hut up the Seawlth doores , when ttijfued and came 8. foorth Mout of a womhe} Have the gates of death been opened umo theet And hafi 17. thoufeen the gates of the fhadow af death } ( that thou alfigneft a reafon fo confident- ly of corruption and generation , according unto thine imagination : ) Ha(l thou entred into the Treafury of the Snow > or haft thoufeen the Trcafuries of the Hail which J have hid a?ainji the time of trouble} (that thou after thy fancy darefl: to forge, fain, or alTIgne unto them fuch accidental! principles ?) Bj what way is the Lioht parted , which fcattereth theEafl wind uponthe Earth > ( what ? is it by a hot and dry 2^. exhalation attra£ted on high by the Son and Stars, and afterward repelled down- ward laterally, as thou haft publiQied ?) who hath divided the fpouts of the ra'ne ? iJ. or the way for the lightnings of the Thunders } jindwhoi-sthefnheroftheraine} or *"■ ■who hath begotten the drops of deivf. (mu!-! the created Sun and Stars be the Aitors and'Authors in this bufinefs , as thou doft erronioufly imagine ?) Out of whofe wombe rar?K the Ice"* whohathengendred the frof} of the heaven i ( Is it the coldnefs *?• of the middle region of the Aire , as thou feemeft to averre ? ) Canfi thou rejtrain the fweet influences of the Pleiades , or loofe the band: of Or.'on> Canfl thou bring forth 3i. J]4az,z,aroth in his time , canfi thou a'fo guide ArElurtu with his fons} Knowe/l thou ' • the coKrfe of heaven > or canfl thou fit the rule thereof upon the earth} (And why not, ? Forthouprofeffeft by thy PeripatetickPhilofophy tounderftand the cau- fes of everything : and he that truly knoweth the myfteries of things can do won- ders : For by that means wj/tfAt/i^ar Jofuah made the Sun to Jlandflill. And for the , , ^^ religious Hezelijas hisfake^ my Spirit did caufe the Sun to move backward. Canfl f ^»» i fai, 2 8 . 8. ' lift up thj voice to the clouds , that the abundance of water may cover thee ? Can ft thou job. 18.34. fend the Lightnings , that they maj walk^ and fay unto thee , Lo here we are} If the JS* grounds and principles which thou haft invented be elfential! and fubftantinll , all this and more maift thou effedl : For fuch of the Eled , into whom my Spirit of Wifdome ( who hath alTigned true principles unto the elTentially wife) hath infpi- red thisknowledg , are able to effeil all thefe things : ^ my fervam Elias , after Exod. 9. tt. alongdrought, caufed the clouds to mo/Jlen the dry earth : andmy Proplms, Mofes and 2King.1Z.4s. Samuel, dd, by the power which I did affi^ne them, produce Thunder and Lightn'ngs, unto the terror of their enemies. Doft thotikjiow who hath put wfdome in the reits? or f° 3 S* ■who hath alvcn the heart underft-.mdinq^ } And darelt thou , being led by the frivo- lous effeft? of thy inventions which are grounded on the Elements of this world, and not upon my Spirit, which is the true Wifdome, afcribe my works, who am the fole Creator of all thmgs, unto the creatures > Is this to learn } to firive Job I9'i'>' with the Almiahty: hethatrepyovethGod,lethifKaufiveru-ntoit, Thus feemeth our great God to fpeak unto Ariflot'e, and fuch like Philofophers of this world , who

being

40 MofaicallPbilofofbj. Book 3;

being too much elated in their own conceits, prefume thus over-boldly on their terrene and animal vvifdom , and would check and conrradift the vertuous aftions of God by their phintatUcall furmii'es. 1 could wifli therefore, that thefe mundane Philofopners would turn from this their worldly wifdom , and humiliate them- Tob ?9. 37. fslves before the onely Creator of heaven and earth , and anfwer with the patienc &. 41. ' Jo^ iti this manner, B'-haid, I am vile, -rvhatjhalll anfwer thee} I v^iUlay mj hand up-

2.

cH my mauth. I kiww thac thuX c^n(t do all things. I have fpokcn the things 1 under flood

3- fiot^even thi^irs too wenderfullfor me, 1 have heardofthee by report y b^t now mine eyes

'• ^f/7tf/c^f/ifein thy creatures, ^tndfvrthucai'.felabhormyfelf, andrepeat lndnfl and

' ajhes , acknowledgingthat rhereis no truewifdom, but that which is from thee,

1 Car. 3.19. who art the Father ofliaht^hy the vertue whereof, thou workefl all thefe wonders. And therefore we confellej that the wif cm of this world is meer fosUjhwjfe-, and fuch as wholly addict themfelves unto it are deceived , forafnmch as they do negled the

Colof. I, J. divine wifdom Chriif Jefus , i» r^hum all the treafures of fcunce and fapience c,x hid. Thus have you briefly underltood the duplicity of wifdom , andby conlequence, the bi-forked, or contrary nature of philofophy, that is in this world ; andhowall good Chrillians (contrary unto th; cuitom of this our age) ought to leave andfor- fakethe one, and with fervency and zeal, to love and embrace the other. And now in this Book following, I purpofe tofet down thofe Mofaicall principles, on whuh our facred Philofophy hath ereded the whole bulk or fubtlance of her fabrick.

The third Boo\ ofthefirHSeBion, touching the effentiall

Principles of the Mofaicall Philofophy.

The Argument of this third Book,

IN this prefect Book^ the Author teacheth in a generality ^ the true and effentiall principles of the divine Philofophy: and in particular he exprejj'eth, how various and differing the Ethnick Philofophers haie been in their opinions j concerning the heginninss of all thi/'os ^ where he prevetb , that the ivi felt amonoft thofe Pa- gan Naluralifis-) did jleai and derive their main grounds or principles , from the true and facred Phdcfpher MofeSj whofe Philofophy was originally delineated ky the finger of God ^ \^r ifmuch as the fiery charaBers thereof^ waeyamped out or engraijen in tht dark H'^ie^ by the eternallfVifdomi or divine fVord, Anlt fheweth^ that although the fore fai.. pagan phlofopherSi did nfurpthe Mofaicall principles unto themfelves , anc/, u:e better to maske their theft , did af[igne unto them new Titles 3 jet becaufe ihey were not able to dive into the central! underfianding of themy nor conceive or apprehend rightly J themyfiery oftheeverlaftingt^ordj they ereBedupon their principles or foundations but a vain and worldly vpifdom , car- ved out, not from the effentiall Rock of truth , nor relying on Chfifiy the onely cor- ner-fione^ hut framed after a human invention^ andfhapedout according unto the elements of this world 'j much like a Cafileofflraw or fiubble , which though it be planted on a Rock^yet tsfubjeei ro mutation, andis eafilyfhaken ^ and tottered at e'jeryblafl of winde. InCorclufion,here our Author doth fet down, what the true Oiivfaicall princifles are, namely , Darkneffe,fVater, and Light : Then, that all plenitude and vacuity in the world, doth csnfifl in the pre fence or ahfence of the formall principle^ which is Light. And laftly , he fbetveth how the tivo apparent aBive properties , nsm^ly. Cold and Heat , do ijfue from the two fore'faid foun- tainei of 'Darkneffe a/.d Light., as the two paffi ve natures, Moyflure and Drought, do challenge thetrorigi nail from the faidaBixe.

CHAP.

Seft. u Mofaicall Vhilofifhy. 4i

CHAP. I.

tVheresn is fet d"'^''* the uncerttihity of the antient Grecian and ArAbian Phllofofhers , l/»

thar opinions, teaching the pri»cipiei or beginmng^s of all things.

^T is an evident Argument that the Ethnick philofophers were not well let led upon the grounds of their philofophy, but did waver in their imaginations touching the true principles of nature , being that among each fed ot them there was main- tained and upheld a variety, yea and fometimes a plainecon- trarietyjOf opinions concerning them : as for example»7 W« Milefm^ who wasinrowled amongttthe number of the wife men of Greece,had his opinion that Wat erwas the beginning of all thin"!?. But Anaximenes and his difciples affirmed, that an infinite aire was the firftcaufeor oiiginallofevery exiltence. And for this reafon alfo, A»a.vimander did erteem this cathoUck aire to be God. Again, on the other fide, Zoroafter will have all things to take their beginning from Fire ard light; i'ii\toihc Pythagore- ans fay, that there is one univerfall Fire in and over all things in this world. And verily , each of thefe opinion-; , if they be duely confidered , will be found ro ap- proach, and have a near relation unto the Mofaicall truth; for a divine fire or light ilTuing forth ofdarknefle, orrhedarkabyffe, did fuddainly by its bright prefence reveal and make manifelf, the hidden and invifible waters, the fubtiler part whereof is the vaft fpirit of the aire ; arnl for this reafon , hoi\\Thales and Anax^menes, do feem in fome fort to agree in one fubjeil : And yet,if we penetrate more profound- ly into the bufinefle, we ftiall perceive , that thefe two did infift but upon the nia- teriall or palTlve principle , forafmuch as from it, the fubRance of heaven and earth, and every thing therein, hath his exigence or materiall beeing. On the o- ther fide, Tjoroajhr did not without reafon make choice of fire , for the primary be- ginning of all things, in that it did proceed and appear in a£l , befordthe waters or humid nature were made manifeft , no otherwife then atlion go'^h before paffion, orthecaufc precedeth theeffeft. And yet nevertheleffe, he erred in this his afferti- nn, bccaufe the a£^ive principle can in no wife rightly be confidered, but as it hath his relation unto a pamve originall. The Stoick Zem, therefore, being more wary than the' relt, elfabliflieth his opinion concerning the firtt Principle, by a firmer tye or obligation, faying. That the fubftance of the fire being by the aire converted into water^is the beginning of all things. But Empedoc'es would be furetolay his grounds more fu rely (as he vainly imagined) than Zfw; and for that caufe did or- dain the four Elements, to be the radicall principles of all things, whereof two of themareagents, and two patients.

Now the main errour of thefe philofophers in their judgments concerning the principles, vvas,that they did not mark or confider , that the divine puiffance or fa- ired word, was more ancient, and ofa greater Antiquity , then were any of their forefaid principles; the which, if by a riper contemplation they had underftood they woHld have confefled, being inlfruited and direfted by reafons produced from the eternal! unity, or effentiall point and beginning of all things, that the divine light, or (acred emanation ( which Scriptures entitleby the name of the holy Spi- rit of wifdom ) was the ailuall beginning of all tilings , as nevertheleffe before it , there was another property in one and the fame facred effence, which was termed ihedivinepuilfance , oxp'otemiadiv.na , which did precede his aft or emanation, no otherwife than the Father in time, order, and being, is juftly faid toexiltbe- forethe Son, or the Creator before the creature: And thereupon the wife man hath Ecclefiiftictti it. Omnium pri r cratta e 'I faplentia, Wifdom was created before all things . And yet it i. 4. is mol} apparent, that fome of the Greekifh and jEgyptian Philofophers , namely, Plato, Pythagoras, Socrates, Hermet, ?ic. did fo inltruft their underftandings, part- ly by the obfervstion of their predeceflors doftrine , and partly through the ex- perience, which in their long travails and peregrinations they had gathered, among the .Ethiopians, jEgyptians, Hebrews, Armenians, Arabians, Babylonians, ana Indians, ( for, over all or molt of thefe Countries did Plato, Pythagoras, f/z/ifarr^f- ffj, and or hers of them travell , for the augmentation and increafe of their know- ledge, as Hilioriographers, thatareworthy of credit, have related) that without doubt they did difcern, though afar.ofl, and as it were in a cloud, the true light in

G the

^z MofaicallPbilofofby. BooL 5^

the humid nature. And among the reft ic is reported, as alfo it appeareth by his works, that PUto hadthe knowledge of the Word, and had readthe Books oiMom fa ; and for that reafon he was called, T>i'iJ'»i*s Plato, the divine Plato. In like man- ner, the excellent Philofopher Hermes, otherwife termed MercmiHsTrifmeqiftuSy expreffeth plain! y, that he was not onely acquainted with Mo[es his books. But al - fo was made partaker of his myfticall and fecret praftife , as by his Sermons, which he calleth Pymander, a man may plainly difcern , where he doth mention the three Perfons in Trinity, and fheweth the manner of the worlds creation , with the ele- ments thereof, by the Word. Andthereforeofallother antient Philofophers,! may juttly afciibe divinity unto thefe two : But in this I cannot much commend lhem,w;*.in that they having had a view of Alofes his labours ,v\hich were indited by the Spirit of God, did gather out , and confefle the truth of his doftrine , touching the principles of all thmgs , and yet would not inopentearms acknowledge their Mailer, but altered the names of them; but as /'/<«« ferved his Mafter /^e/e/, even fo was he dealt with by his fc hollar Ariftotle , who knowing that his Mailers three MoTak^ill Principles ofalUhings, masked under ftrange titles , werebut truth, would neverthelefl'e arrogate his dottrjne unto himfelf, andfor that caufedid alter the aflumcd names oi Plato's principles ,- gilding them over with new denominati- ons, and did afcerward rear up upon them, a fpurious philofophicall ftrufture, car- ved and framed out after his own inventipns , which may be thereforerightly com- pared untoa houfe of llraw or Hubble, whichthough it be erefted upon a firm rock or foundation , yet becaufe their llutf is Heterog:niall unto the truth , and evilly compaded, it will not endure a ftorm, no, not the lead blaft of truth, but will ealily be dellroyed and caft down. Thus may every good Chriftian difcern , how each of the Ethnick Philofophers havellolen their principles from yI-/o/f/ his. grounds , ftolen I fay, becaufe they expreffe them under covert names , without any acknowledgment of their Mafter, which did arrogate his doftrine and learn- ing unto the Spirit of God which did teach him it, anddidpra(f;iically exprefs the grounds thereof , in the apparition which God made upon the Mourn Swa : For upon the grounds of thefe three Principles, the true mylllcall Philofophers or Thcofophers did pronounce, that as well theexternall Lawof Mofes, as the in- ternal! of Jefus Chrift was erefted ; which was not difcovered ordifcernedby Arilhtle-, how Cunning foever he maketh himfelf , which if it had been f o , he would not(without all doubt)have founded or built, upon the true Corner-ftone, I mean the eternal! Wifdome, aballard Philofophy which did differ in fhape and ' effence from the true Foundation. And although he was taught infome fort by hisdivincr Mailer , yet was he, as it doth, appeare , allrogether ignorant of the centrall truth thereof: whereforeit wasbutafoUy inhim, who is fo vainly mag- nified for the Prince of Philofophers , to make a privation where there was no precedent polition , or information , being there was a Chaos before any thing elfe was created. Bur it was no marvel , being that he furmifed, the world, and all things or Species thereof, to be eternal! ,thar is to fay , without beginning and end; which if it had been true indeed, he then had faid but rightly, that the dark Abyffe or Chaos, in refpeft of its beeing without form , was a Privation of fome A6t or form in an aftuall pre-exillent matter. But that this is falfe, the whole (., jg concurrent of the Scriptures do confirm , being that it is faid , that God created the ' ' worldtf m.utcrtvithoMt form^and that the heavens and the earth were fiyf}»f waters, and » Pet. ?• y- by yra:ers,a)}d conftj^'infT by the wordofGod. And that the Original! or primary womb, froTi whence the waters were exrrafted ( which were the materiall fluff, whereof Gen. I. all things were framed ) was this darkand deformed ^byfje or Chaos, and therefore

had the beginning of their formal! being , from the Father of all- informing and vivifying light andeffence. Butthatwcmaydiredlly fliew unto you the egregious theft of theforefaid Philofophers from Mofes his Principles;That Principle which Afefes ztrmcd darl:Helfe , ihedarke Abvjfe or potential! Principle, Anftotle dorh call his A-fateria pri»ia,or firfl matter ^\^\\\i.\\ he averrerh to befomething in puifTance or porentially only , becaufe it is not as yet reduced into adt. Again , he feemeth to term it privation , but fallly , being that nopofuion did precede it. On the other fide P/^ro calleth it i///^ , which is efteemedtob: nothing , forafmuch as ic is invilible and without form. Alfo he compareth it to a dark body, in refpeft of the foul and fpirit. As for H-rmes, he intitleth ic by the name of umbra horrenda, or fear full (hadorv. Pjitha?ioras m3.\izxh \t his Symbolic all Unity : Fromin thisits efiate, it hath relation unto noching elfe but ic f«lf,wluch is mere Unity, and confe-

quently

Sed. I. Mofakall Pbilofofby; 4j

quenily it acquireth not fo much as the name of a Father, becaufelt doth not by an emanation relped or attempt the production ot a Son, Hfjtpocraics will have ic named a deformed Chaos , or anuniverfally troubled mafs , without form or fliape. Again, as touching the fir(Hna>itedpiliive Principle, or the primary paf- five matter , out of which all things were carved. That which Mofgs called wa- ters, ^r/,/o;/(fdoth incicleby the name of Second matter; forafmuch as it was begotten and derived cue of the bowels of the firll- matter , or Chaos , or dark abyrfe: which alfo P/^w termeth the Spirit , and Herstes the humid nature. Hippocraies with ^naximenfs ihc vail and univerfall aire of this world. Trthaao- rM pointeth at it Symbolically , by the number ot duality , which is the mark of imperfection; fork argueth thereby , theimperfed eliate of matter being defti- tuteof theformall characterof Unity, which maketh three, and therefore the ter- nary number is eikemedamonglt the wifeliPhilofophers, for the root of all per- feti numbers. To conclude; that vivifying and animating Principle , which AIo- fes called light, proceeding from the Spirit of the Lord, AytjiotU maketh his formall beginning ; Plat-:, the ad or foul of the world ; Pythagoras delineates it by the number of three , and Hipfocrtttes calleth it that immortall heat , the which when all thing-: were troubled in the beginning by contention, didforeup unto that upp;r region, which the Ancients do call the ^ther or Heaven. Is not this the-cfoie a notable kind of Robbery amongft the choifeft Ethnick Philo- phers , thus fally to afcribe and attribute the Principles and Dodrine unto themfelves , which were revealed by Go :,'s Spirit, unto the wife Prophet Mofci y and that of pupofe to make themfelves great and eminent, not only in the eie^ of the Cjenciles, but alfo by fubtill allurements, or falfeand fa- ding fugge ;ions , laid on thofe foundations , toditlraCt Chriltian men from the Ttu;h> And yet as for /'/^w and //frwfi , 1 mult excufcthem, being that they doboth of them acknowledg in exprefs terms with Mofes^ that the matter o\ fub- ftance wherof the heavens and the earth were made, was a humid nature, and the internall form or acl, which did difpofe of it into diverfuy of figures or forms, was thedivine Word , as you may find mod plainly expreffed in /'/ijro's works, and in the Pima»d:r of Hernns or Mercurita Trifmeg^fim. But amonglt all the relt, Ari- pj„^„ ftot'e harh fored higheft upon the wings of his own conceited imaginations , and built the Itructure of his worldly wiidome upon the typicall form of the Mofai- call grounds, thinking thereby to affume and purchafe unto himfelf, in the re- gard of this world , the name of an ablblutely wifeman, though in the conclufion he appeareth far o:her\vife in the eyes of God j for as much as he doth alfigne par- ticular effentiall actions , which appertain really unto God , unto the creatures, with more oblHnacy then the relt , affirming that they operate elfentially of and by themfelves , when in Verity '\x.\sox\\.s ^odih^ioperatech alliiKd in all ^ and that iinmediatly , ( as the Apoltle Paul doth intimate unto u=;) And this is the reafon that they give not unto God the only Creator, the glorj of every aClion in this world, (as they ought to do) but rather ro a created natu-e , and unto Angels, and Stars, and Elements , and compounded creatures, which were made, and are Itillfultained and maintained by the all-creating Spirit or word of the Almighty. And this is the originall occalion of the multiplicity of Idolatry , which hath and dothhithertorai^nein this world, namely, of theworfhippingof the Sun, Moon andltarres, of facrihces offered unto Idols or falfeGods , and deceiving Devils, of the Veneration of Ifi-' AndOfru, of the adoration of S.tusrncy Jitpirer, Mars, Kenmy zxiA Me.curj ^ of the immolations or offerings unto Cilnm, Vefia, Ceres^ Pr-oprpma, VHicap. , Pinto, ind I^'eptMne, with many Other errours and abfurdities, whereby ignorant men are rather feduced from the knowledg of the true God, than any way induced unto the underltanding of him rightly. And this very fame Do- ftrine relying on the invention of man, hath been the occafion that the world hath erred concerning the divine Word , and through blindnefs have not perceived the operations and properties of the holy Spirit, in the creatures; yea verily, ic hath been the occalion , why fome of our Chrillian PhUofophers themfelves , have neglected the refearch of Gods Actions in his creatures , as well vifible as invifi- ble: they are ( I fay ) fo wedded unto the iKrirtotelian Philofophy, that they do voluntarily avert their eies from the true and certain Science of the Meteorologi- cal! Science , revealed by the Scriptures , which are the fountains of Wifdome; to follow the uncertain', and fcarce-probable doctrine of their Ethnick-Mafter, touching that admirable fubjeit. And this is the reafon that they will not ac-

' G 2 knowledg

44 M(f(ricaU Vlnkjofby: Book j,

knowledg any true Meteorologicall Philofophy to be taught by the Spirit of Wif- dome, in the faid holy Book, but only matters belonging to the health and falva- tionof man , when indeed it is moft evident , that whole pages or leaves as well of the books of Alofes^ Job, PfMms ^ and the Prophets , as many places of the NewTeftament , are full of that fubjeit. All which is exprefled in the book of the true Wifdome , that thereby we may admire the wonderous works which the Creator hath from the beginning etfefted, and dail y doth produce in this lower world, to wltnefs his eternall power in his creatures. But leaving all allaterall difcourfes , I will proceed now unto our main Subjeift , which concerneth the true Mofaicall Principles , with their effect.

Gen. I.

CHAP. II.

H^hat were the A^ofalcall Principles or beginnings in gentrall : How they were pro- duced and extraUedoHtof Nothing. Then what is meant by that word Nothing. And laflly , the firft Principle , which is the dark^ Abyjfe or Chaos without form, is parttcnlarly defcribed.

THe Mofaicall Principles are very plain and evident , unto all fuch as do wifely contemplate, and obferve the words of the molt excellent Philofopher Mc- fes J in his firlt Chapter oiGeneps : For before there is made any mention of that Spagiricall reparation , which by the Word of God, or divine Spirit Ehhim was enedted in the fix daies work of the Creation , mentioned and exprefled there , Ic is faid that darkneffe was upon the face of the Abyfle ; and that Terra erat inanis &vac:ia: the Earth was without jh^e and form. Where it appeares , that the Hea- vens and the Earth , were not as yet inafted or informed, but were one deformed, rude, and indigetted made , and confequently all werecomplicitly comprehen- ded in one dark" AbylTe , but explicitly they were as yet nothing: as for example, we fee that a great tree , with his body , branches, bark, leaves, andfruir, is com- plicitly comprehended, in a grain or keinell j but explicitly it is no fuch thing, but only fomewhat inimaginatione. ^z.Angujlm compareth this Nothing unto Speech, which whillt it is in the mind of the fpeaker , is as nothing unto him that it isfpokenunto, that is to fay, fomewhat in puilVance , and nothing in effence; but when it is uttered or fpoken , then is that which was before compUcitly , in tinimo loquentis i now explicitly apprehended by the hearer. P/^w compareth it in this efta:e of its Nullity, untoa vifioninadreame, whichwhenaman awakerh, provethnorhingfavinga mere imagination: But becaufe this fpeech, to wit (God created all things of nothing ) hath pufled the minds of many underftanding per- fons, being it could not be perceived really, what fhould be intended, by this word Nihil, I purpofe in few words to difcourfe upon it , and to exp-efTe mine opinion , what is meant thereby.

Saith the Prince of Peripareticks, Ex Nihilo nihd fit -. A learned Sentence, and infallible axiom, of fo learned a Perfonage, if the fenfe of the word were aUvaies tobeconftruedone and the fame way : But I fay, beingfounded on good ground", that if th ire be any , who either upon prefumprion , or through ignorance , arc of .anopinion, that in thefe words (God created all things £.v nlhilo , Of nothing,^ this word iV;V;//«w or nothing, ought not to betaken or interpreted for Nihilum fiegativKm , or fuch a negative nothing, which falleth not under the capacity or underllanding of mans resfJjn or intellect: Such a kind of TV/W'/w' or Nothing was never meant or taken for thehrlt-matter of the Creation : For it sppeaFctha.? well bv the infallible fenfe of holy Scriptures , as the facred Light in nature : that the fiifteflence and matter of all things was from all eternity in God, and with ^ God, one and the fame thing ; and this we prove out of Scriptures, after this

manner. ^x\x\\ Mofes : In PrincipiocreavitDcus cce'Mmt^ terram : Inthe beffinnintr God created the heavens and the earth. In which fpeech , this word Princioiam is not to be taken for a negative nothing: For the Scripture telleth us, in plain ■' ■ terms, that ex iffo, &feriffum, & in ipfofitnt omnia: Of hint, by hm , a>7d' in him are all thimrs. And therefore if all things proceed from God tbs Creatonr, ' who is the h'ghelt of Entities, it followeth , that it proceedeth npt from a nega- tive nothing. And again. Scriptures fay , Omn ipot ens Damn e , ?kjii>us tua creavit ' ^ ' erbemteir>tr:imW\ih,Sc.J^yom: ormnndnm, according unto 7>f/»e;'^/«/j ex matc-

teria

Seft. u Mofaicall Philofofhy. 45

teria in'vifa^ as St. Jerom uucrpretech it, but TremcUius hath 'k,Ex materia inform!, Almighiy Lord, thine hand hath created the earth er world , of an invifible or informed matter. And therefore, if of at\ invifible matteror fubllanccj without ftiape; it fol- loweth, that it is not of a negative or abfolute Nothing. Alfo the Scriptures fay in another place, fide iTitelUginiHS aptata efjefecnla verho Dei, ut tx invifibili^HS viji^ blliafierent ; tVemderfiandby faith,that thervorldwas fomade or adaftedbj thewordof^^^' ^''S- Cod^that of invifible things, fuch things as are vifible were made ; andconfequently not of an abfolute or negative Nothing. Moreover, if God had not produced and created all things effentially outofhimfelf , but of a vain negative nothing, then creation would not appertain unto God, neither could it rightly be referred unto him, that is to fay, if all things were not effentially of him , nor did take their be- ginning from him; then verily it muft needs follow, that all were not made by him, but would have their exiftence from Nothing ; neither would they confift in him, but in Nothing. But it is evident, that the cafe is otherwife ; for the Creation is the work of God, and not the work and fubjeiSi of Nothing; he is the entity of all en- tities, the life of all the living, the beginning of all beginnings, and the fountain of all waters, of which heaven and earth vvereframed. To conclude, nothing ever came into being, or had its exiftence from anv other , but onely from him, and by him, neither can any thing exift but onely in nim. And therefore we may conclude, that God did beget, prodace, make, and create nothing , but that which was eter- nally in himfelf ; which alfo the Apoflle feemeth to verifie in thefe words. In Chri- ftofitnt omnia conditafive vifibiliafive invlfibilia,tpfe ante omnes&omnia in ipfo conjiant, Colof. i , i ?. angeli, throni, peteftates, domlnationes, per eum & in eofunt creata qui efl principlum. In Chrift are all things made and created. He is before all, and all, as well vifible as in- vifible-, confifl inhim. The angels, thrones, potefiates, dominations, were by h'lm and in him created, who is the beginning. But becaufe this is more fully difcuffed in the firft Book of my fympatheticall and antipatheticall Hiftory , I will fay no more of it in this place, but proceed diredly unto my purpofe- ^s therefore darkneffe is rightly t ermed potentia divlna, fo alfo is light called aUus divinus, which the Cabalifts ex- prefs by AUphtenebrofum, and lucidum,. as elfe-where it is declared. And therefore the Scriptures aver in another place , that God is omnia inomnibits, ddts a.'lin all. i Cor. i$. 18. And again , Chr'ifius cfh omnia i» omnibus , ChrifiisaHinall, &c. Colof. 3. 11.

- 1 fay therefore , that the very fame which is meant by Mofes his dark^abyjfe, and terra inanis, "job tearmech umbra lethalis, becaufe it is void of form and life; and for that caufe he fail h alfo, Aqutlonem extenditDens fupra ina»e & vacuum, & fufpen- dit terramfupra nihilum •• Godfpread or extended the north upon the void or inanity, and Job, 1 6. 7. did hang the enrth upon nothing. Whereby alfo it appearech, that it was not the ne- gative AT)/;//, buta matter that Vtis in potentia ad aSlum , intheway to be ina^uated , being deftitute neverthelefte as yet, both of anyform or a£t. But, Formadatnomen & e^e , Form doth give unto each thin g its name and being. And therefore it c onfe- quentlyfoUowerh J that becaufe this firft matter was without form, itvvasjulHy rearmed Nothing, ashavingneithernameor effentiallbeing, feeing it was onely fomething in puiiTance, and nothing in aft. Therefore Hermes tearmeth it, potentia pinjndcr, t. t/^wi^jthe divine puiffance. And again he faith, that in the inftanceof the appariti- on of light, it feemed unto him to be a fearfull fhaddow, faying , Umbra horrenda cbliqua revolut'ione fitbterlabebatur ; A horrible or fearfull fhaddow did glide downwards, P'"i- ' • by an oblique revolution, &c. Again, in another place, as Mofes faid, Darken: ffe wat pj^ , upon the face of the abyjfe , Hermes h?ith it , Infnitain abjffo, aquainptper & fplr'nus tenuis intelleiltialis per divinam petent'tam in chaos inerant ; There was (faith he) an in- finite fhaddow upon the abyffe, a'fo water , and a thin intelleEluall fpirit were in the chaos by the divine pitijfancc. In which words he exaftly agreeth with Mofes, who faid, that darkneffewas upon the face of the abjffe. Now that there was contained water and a fiery fpirit complicitely, within thedark chaos or abyfle, it appearethby the revo- lution ofthe waters, up-^n the which £/o/j;V», or the Spirit of the Lord wasc.irried, as fhall be fhewcd you hereafter. So that by thefe authorities you may difcern , q^^ j ^ what the firft principle , or porentiall being or beginning was , namely, the dark abyfle , or terra vacua & inanii oi Mofes ; the nihilum, inane, vacuum, & umbra U- jq], ,i_ ^t. thalis,oifob ; ths materia informis, or 'nvifa,ol Solomon • tht potentia divina (o{ Ef-V/'iid. 11. 18. dras^ ante omnia creata qu<s eratfons & tnitium omnium, the diVine puiffance which was created before all things ; for fuch was the eternall wifdom, before it did a<3: in this 4 Efdr. 6. world. The umbra horrenda, & infinite in abyffo, & potentia divina , in the cftaos of He: mes. And to conclude , it was the myfticall and com^licice number, which is rintin. 3.

faid

4^ MofaicaUPbilofofbj. Book 3.

Oia ilbin,ciim. faid to be pr'mclpa 'e in animo conditoris condendtrum exemplar , the prtHcipali pattern »« Lib. ie Cbrijio. the minde of the builder or creator of things , which were to be created. So thac all things 3« were com'plicitely in the divine puilunce, before that by the emilTion cf his in-

afting Spirit, they were reduced into an explicite Being. And for this reafon,f;Vj-. p. fwf/ molt properly faith in another place, CMntaboncluttdcstuAS >»iis qua in lucent

e tenebrti erutfii; an in its qua. latent adhttc arcane fmu recondlta } Shalll Jingthy pra.fes in thyfe things which thou hafi made to appear out ofdark»eJ]'e ; or ,n thcfe things which do he hid a-i yet In thy fecret bofome} Whereby he argueth, that as well the things thac arc hid in darknefs, and appear not j as thofe which are made manifeft, are al 1 one , in the fight of the abrtrufe unity , who is the God aswell of thofethings which are not, in refpeft of our capacity, as of thofe which are or appear unto our feme : And therefore the kingly Proohet faith, Teaebrajunt eijicut ip/a lux, Darhujfeuto God AS light ; as if he had faia. All things are but one thing before God, who is one and P&l.ijB.ti. thefame, in whom are all things, arcano quafi finu rec^ndita , as//fr/»f/faith inthe Text before mentioned, which is alfo molt excellently defcribed thus by him in an- other place. Ex UKo principto ctiMa dependent, principium ex umfolo, ttpr.'rcipiunt PJIH, 10. mevetur t:t rurfus extet princip. um^ ipfuftt t'^men unum pr aflat , nee recedlt ab Hftitate,

Of one beginning all things do depend, this principle or beginning is from onely one. And Again, this prirciple is moved, that it may again become a principle ; and nr.twithjlandina ondy onedjth perform this, andyet it receaeth not from the nature of ,in unity. I will fay no more touching this principle, becaufe I have uttered my minde more fully con- cerning it, in the firft Book of my fympatheticall Treatife or Hillory : I will now therefore proceed unto thedelcription ofrhefecond, namely, unto therevealed matter which is mentioned and exprefs'ed by the Prophet Aiofes , and the Apoftle Peter, to be the fubjeift ormateriall mafs, out of which the heavens and the earth,and confequently the whole world, was framed or made.

CHAP. III.

Ofthcmate till frii't or pr^cp'e , wh'ch ifft:d an {was revenledby the Sprit of Cod out ofthedark^Abyjfe^ and h»w the f^bflamiAll MAchmt 0} the world was framed of it.

ALL things were complicitely containedor comprehended in the divine pu- iffances, ( as is already fhewed) which, in the regard of human capacity, was without form, forafmuchas it was contained within one deformed or invihble 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 afmallkernell , or little mis- (Tiap'en feed, and is no way fubjeft unto m.'.ns apprehenlion , before it fprouteth forth, even fo all things were in the beginning in thewater potentially, as alfo the water was an invifible thing , without form or fnape , vailed over with de- formity; for darknelVe was upon the face of the abyffe , which was termed the firlt matter, thathadnoformall act that man could imagine, and therefore was faid to be onely in pui{lan:e. A wife Philofopher therefore, anddeeply feen in the myfti- call works of the Creation, fpeaketh in this manner : The firlt matter our of which thewater did ifTue , was nihi, or nothing , and out of it wa? created the matter of the waters ; and this ought not to be underltood after an human manner , namely, that Goddid create the waters of Nothing ; and yet it wasfpoken rightly, becaiie thtt in the beginning , nothing was viuble. But if wife men would elevare their thoughts above the vulgar capacities, to find out by fpeculation the origin.iU of the waters, then would they nor deny^buc that before the creation of the waters,there was a certain matter in the h'ghe!! myflery, thati^tofay, inthedivine puiflance, or dark and inform:d ahyfs, which was the catholick treafury orttorc-houfe, as we mayfaVj out of which the waters did flow in the creation : and this is pirtly con- firmed by Scripture in divers places , for the Apoltle P<?«/teacherh us in the place

Bcb. II. J. * before mentioned, faying, Fide imel.'tgimns aptat/ielfepcula verba De:, it: ex invi/i- bilihiti vijibilia fierent ; fVe underhand by faith , that the world was ma J.e or ordamrd bj th-word^ fothatrh.ngs which are v:fib'e were made of things which were invifib'e. Whereby it is evident, that thethings which fall under mans fenfe and kenning, were not at the firlt fab;ei5tonto mans feme , and therefore were elteeTied as if

I Cor. 28. they were not. Sr. P.'«/alfo in like manner faith, Df;/; el'igit ea qua rsn pint, tn ea

q-it

Seft.i; MofaicallPhihfifby: 47

tjtt:e fmi dtfirneret ; Cod makfth eUBion of the things ivhich are not, to deftroy the thin ft which are extant. For this reafon alfo, ^wr//« fpeaketh of the beginning , bytne mouth of the myfticall and learned Rabbies , in thefe words ; It is written in the book oi Bahir, Nihil efi principium niji fapkfnia ; & htec efi inji/titudo ipfa triftm fixm- marftm cai>a/ffiic£ arhris nHmerattonum , c^aas vos tres in divinis perfonas appellare Ktuclin. lib. • , confuev':fi:s qait eft ayfalutijfima ejfentia , ijU£ cum fit in abyffo tetiehrarum retraBa & it An. C lib, immanens, ociofaijue, vel, fit a'lHitt , ^d nlhtl refpiciens, idcirco dicitnr V^^ id eft. Nihil , five non ens , acnon finis ^ qnianos tarn tenuierga res dtvinas in^enti pAHpertate mttl- ilatiy de its qua non apparent hand feats atqtte de Us <jM<e mnfunt^judicumus^ At ftfn fe ita oftenderit ut ft ali^nid & reverii fnhfijhit , turn Aleph tenebrof:tm in Aleph Iftc'idnm coHvertitur : fcriptnm enim eft, Siciit tenebnt ejus, ita & lux ejns. Nothing is the be- ginnin^ b:it wifiome or fapience , and it is the infnity of the three higheft nnmeratiovi of the Cab alifti call tree, which yee are accuftomed to call the three perjnvs in divi»ity,the which is A'l abfolute ejfence , which whileft it ii retraced in the abyjfe of darknefs, and refhethftill and qniet, or, as they fay, having refpeH unto nothing,isfor that canfe termed of the Hcbrewcs, K\t\,that is tofay,Nihi ', or nothing , or no entity : Becanjethat vje be- ing affeSedwith extreame jhallownefs or poverty of wit and capacity in the conception or apprehenfon of divine things, do judge ofthofe things which do not appeare, as rve are ac- cuftemed to do offuch things , as are not at all, Bnt when it hath jhewed forth itftlfe to hefomewhat indeed, and that it do h really in hitman apprehenfon exift fomewhat, then ii dark^yileph converted into light Aleph : for it is written. As his da''knejfe,fifch is his light, _, ortheexpreffe words of the Prophet are, TenebrAfnnt eificat ipft lux , darkyeffe ' ' ''*'*" is unto him as Light. Whereby it is Evident, that though darknefle or invilibi- lity , do appear unco our fenfe to be nothing in regard of that which is made ma- nifelHn light, yet in verity all are realland efl'entiall before God, and therefore that nothing, or deformity in regard of our weak capacity^ (out ofwhich the wa- ters, which is the maceriall principle of all things, were originally extrafted) feem unto him, in whofe divine puiflance they remain,a materiall exiftence. For as much as nothing is in God, but what is effentiall reality , orafomethingin being, ^«{e/ him, by hlm^and in him are all things , as we are taught by holy-Text : wherefore as *""' *^* **' well the dark matrix orwomb of tne waters , as the watry infant or humid nature which fprung out of the bally of the gloomy abyfle or Chaos j were really in God, before they appeared to fight, that is to fay, they remained in the Almighties pu- iflance or volunty, and were to bedifpofedofby him as hepleafed, no otherwife then the number of things to be builded, vvas firit in the mind of the builder : But that this is fo , namely that the world was framed and made offucha matter which was faid therefore to be without forme , becaufe it was invifible; we find it proved and maintained by this Authority of Scripture before mentioned , which Wifd. u. li, 'TremeRiM incerpreteth thus, Omnipotens, manus tua creav t mundum ex inform/ ma- teria, which Jerome tranflateth, ex invifa materia : o Omnipotent, thy hand hath Crea- ted the world of a matter without forme , or as Jerome fpeaketh, of an invifible matter : Now that this generall matter was waters which the prefence of the all-informing fpirit of the Lord did vigorace and ina£t in a general ity,and termed them by the name Shamaim, and that the waters were the firft materiall principle, of which the woi4d was made, no otherwife then out of a rudeniaffe of Clay a great pallace is falTiioned orframedjtheTexcof /t/ff/>j-doth feem evidently to confirme: firft for that it doth mention the waters on which the fpirit of the Lord was carried , and that immedi- atly after he had nominated the confufed Chaos, under the Title of the dark abyrte, and Terra inanis & vacua, or the void and deformed earth, and that immediatly, be- fore the firft day's feperation. Whereby it is plainly argued that waters were the materiall principlebeing created or inaitedby the fpirit of the Lord, oiElohim Ruach : Forafmuch as chcy were nominated before the firft dayes work. Secondly, that it was the faid erernall wifdone , or fpirit Elohim, who adling as it were the part of a mid-wife, did deliver, and bring forth this birth ; and gave it adt and form. Again we may learn out of the fame Chapter of tJVfofes , that the waters weretbe Subject of that reparation , which vvas effefted by the Spagirick or fiery-vertue of the faid Spirit, or divine word. Thirdly that the heavens above weremade ofthe purer brighter and more worthy waters ; andthe Elementary world beneath, ofthe grofl'er darker and viler fort of waters , and that there was a midle kind of them, which participating of both excreames was termed the firmament, whofe main office ^"" '•' was to devide and feperate the water from the waters. Then out of the lower wa- ters by the fame word or fpirit , were the Elements proportioned and placed, their

feverall'

48 Mofaicall Pbihfofby. Book 5,

feverall regions, namely the Aire, the Seas, and the dry Land. So that we fee how the fpirit of the Lord did fabrick the whole world, and every member thereof, out of this humid fpirit or aquatick nature , which alfo is moft plainly verified by this » Pet. J.y. Text of the -^pojUe Peter , Cce/i (faith he) erant pr.w et terra, de a^tta, et per acjitam , ex'tjlens verba Deiy The heavens rvere Ftrft aKdtheearih,afrvarert, and by vaurs exifliyjf in and by the word of God. But the world is compofed onl y of heaven and earth,and therefore it foUoweth that the whole world is made and exiReth of the waters,'and by the waters , confiftingby thewordof God;Now therefore fince the Starrs of heaven areelteemed nothing elfe but the thicker portion of rheir Otbes, and again every Creaturewhich is belowj is faid robe comp.i£l:ed of the Elements, it muHal- fo 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 perfeft mixtion, namely Animal vegetable or mineral!, muft in refpecl of their maceriall part or exigence proceed from waters, the whiih , as they were brought unto light by the divine word; So alfo do they eternally confirt, and are in their oeing fuihin- ed in and by the fame Spirit, as iT\all be plainly manifefted unto yoM in this Chapter following.

Thus therefore I have fufficiently expreffed unto you , and evidently proved by holy Authority, that the originall Catholick matter of all things was Water : I come now unto tiiydefcription of that uniVerfall principle , which giveth life and being unco all the waters and every thing which is framed of the waters and confc- quently of the whole world.

How the Cittholich^formall Principle , by vh'tch the waters in getierall

the heavens and elements , andevery thinf elfe in particular^ were falhioned, infor-

I

CHAP. IV.

and confcejttently

med, andreduced into afp^cifck^all:, cr ejfo.t'i'^.llbein^, and are hitherto frefr* ved in that ejlate , did proceed, and was immediately derived from Cod.

Told you, that, according unto the Rabbies , or Cabalillicall Do>5lors opinion , Ltheetemall Sapience, which is the radicall beginning, or unity of all things, (when it remained, as it were, quiet and at rell, as beingretra(!^ed in ihe darkabyts) was in regard of our weak capaciries efteemed as ^in, that is to Ay, n:hi ', or notbmg, or ngnens & non finis ; and yet out of this n'hd \va^ revealed unro us i nfinit y; foraf- much as the emanation which ifsued from ir , is r.ll in all, and yet wirhout all , as ic is that fountain out of which the univerfall waters are drawn , whii his the exi- gence of all things , (as I faid before) and that catholick and bvighr-fliining-forth, or fiery and formall vercue , is fent out , which doth impart an elTence unco every thing ; and, in conclufion, both the exrernall, or palTive, and internal!, or aftive, of all creatures in the world, do iflue out of this eternall, whichis nihii\n regard of us, but omnia in omnibus, & extra omnia, in refpeft of it felf, in whofe eyes darkncfs and light, invihbilityand vifibility, and therefore all pocentiall Nothing, orfirit matter, and aftuall Something , are one and the fame thing in eflence, without any difterence. For this caufe, this eternnll infinitude , this all in all, and without all, is rightly defcribed , firllby the Apolile , andthenbythe divine Philofopher

Eph. 4. 6. Hermes, after this manner ; Un^ts Dens Pater omnium (faith Paaf) ^ tifupcr omnes & per omnia, ejr in omnibus; One God is the Father of all, who ts above all, and over all, and

Rom 11x6 '"^^^- £^x ipfo,per ipftim ^ & /n ipfo,funt omnia ; Of him,b]i him, and m him are all thinf. And Hermes, Derts efi circulus itnelten^nalis, cujtts centrum efl omneitludejiiod eft, circumftrentia veroextra omnia; God is an i>itcllcilita!l circle , whofe center is all

jifclep. 7. that which exifteth , and whofe circumference is without andbeyond a'l things. Here-

upon in another place he calleth him, Locum in quo mundus contfnetur^ 7 he place in which the worldts contained ; inferring thereby , accordingunro rhat of the Scrip- tures, that lie fiUeth all the world, and yet remains in himfelfwithour all , inthe very felf-fame nature of a unity as he was. For as he feemed in the eyes of mans weak and fragil capacity to be -^in or Nihil ^ before he would create any thing, yet was he both unity and infinity untohimfelf, and therefore was complicitcall in all in himfelf, namely,as he to our blinded fancy appeareth, ^leph tcnebrofum, nrdvk^ ^:-J d^^ormed Akph. Alfo, though he fhined forth of darknefs, and by the revelati- on

1

Sed.K - MofaicallPbilofopby. 4p

on of hii hidden wifdom or efTence, made all things , as well vilible as invilible, to exift formally , andfo made dark ^/eph to be changed into light yi/cph ; yet never- thelefs J heremainethall oneinhimfelf , and pallet h not beyond the limits of his uniformity : for, (as it is already faid ) His dari-jtejfe unto him is us his light : Even no otherwife, than we fee in the mind or divine menrall beam of man, that it is all one without alteration, when it willeth, and when it nilleth, namely, when ir granteth or giveth, and when ir denyeth. In like manner, whether the divine infini- ty doth fliine forth fromitscenter towards its circumference, or centrally contra- 6teth his aftingbeams within it fclf, yet it is all one and theiame in its fclf, with- out any alteration of the efsentiall identity. Icome to the purpole. The ApoIUe, fpeaking of the^ternall Chrifl, faith, Chnjtus eft Dei virtus, & faple^itia De: ; Cbrifl i Cor. 1. 14. is the venue ofGod^ aid the wJfd^ni efGod. Now I will tell you here, as I have done S*P- ?• ^^• before by the mouth olSolomon, what this divine wifdom is : Snpisntia(^ faith Solo- morT) eft fpiritus intelligently fttyiB;HS, cjHieft vjpor vi: tmis fen potentm Dei , & fttixus feu emanatio quAddm claritatis omnipotcM'S Deiftnccra , cnndor fen fp 'endor Iticli xternx. & fpecHlttm ftvemaciilaDiimajeft^tis & im.igo b^'.tMts llliits. f-yifdom is the holyfpi- r.'t ofdifcipltKe , which is the vapour of the venue or power of God, and a Certain flowing forth or emanation of the brtghtnejfe of the Almighty, the be^nty or clexrncfe ef his eter» nail light, and an immaculnte mirrour oftkema:elly of Sod. So that we may difcern by thisdefcriptionof the wife-man , what isthefpirituall Chrilt , who is the wif- dom, vertue, and word of God , and how by his apparition out of darknefs, that is, by theniucation or ch.inge of the firft principle, (which was in darknelTe, ejrtaftver- hum in prlncipiuyrom. dark /Heph to light Akpk^ the waters which were contained in the profound bowells of the abyfle were revealed , and were animated , that is to fay , by the emanation or emiflion of this felf-famefpirit of eternall fire or light , and afterward by his admirable acliviry, and reftlefs motion and penetration , ( for by Solomon it is faid to be, ommbtis nuhiUbus mobiltor , & ottingere ublcjue propter JH- Sap. 7. 24« am mundhiam: The frvlfteft andmoft agile of allmovable things , and to attain and pierce every where , by reafon of its pitrenejfe atidfnbiletj ) it firll dilHnguifheth and fepara- teth the darknefs from the light , the obfcure and grofs waters from the fubtleor pure, andthenit difpofeth the heavens intofphears; ladly, it dividcth the grof- fer waters into fublunary elements, as by the words of thefirft Chapter of G'f«f/.f, each man may plainly difcern. But that I may particularize more at large on this ^

point,toexprefsuntoyou theglorious and immortall works, which this fpirit did Hrrt by creation, and Itilldothby prefervation, effeft and operate in this world; Sap. u. 18. Mark well thefe places in Scriptures : C^-Qindum ex materia informi creavit, Ret^elat J^*"* *•'■*• fund,imenta & ahfconditanovit in tenebris conftltma, & lux eft cum eo. Revelavit fun- -l^jj" ^^ ' damenta e tenebris & edncit in Ittcem umbram lethahm, AqHilonem exiendii fnper inane ^cc\. 24. 5. & vacuum, & fnfpendit terram fuper Nihitum : nam ftpientia ab ore ejus prodeunte ro- pfal. 104.1J. tundnatem cahrum rircumeumefo'a, & in profunda abjjfiambul ante, omniafectDeus. Vxo.%.it. Aderat ipfa^uandopraparavit caelum, qitando certa lege & gyro velavlt abyjfos, cjuando | '^9' ^j'^' athera firmabat furfiim, erat ipfacum eocunBa componens : Ipfa fundavit terram, {f^iA^,,. ftabilivit castas, erupit a'^yjfos,nubes rare concrefcere fadt, Apt.tt pandta aeri,appendit Pro. j.if. aejuas in menfura , facit pluvla ftatuta & viam fulgetro tonltruum : Coelos creabat & Ecclcr.24.rf, extendebat eos, frmabat terram & quA germinant ex ea: fapie»tia creavit Deus terram. Sap, 7.19. & ftabdivit ccelos prudentia, facit ut oriatur lumen in ca'is indeficiens, & ftcmnebu- Baruch. 3. 3J, lategit omnemterram. Facit anni curfui & conftituitdifpofitionesftellarum, f^cie Ar- yj-^^^ '^ ' Burum & Q ionem. Convertit in mane tenebras, diem in notlem mutat, vocat aquas ma- j q^^ ,1.^. risy & effundit e as fuper faciem terr^. Praparavit terram in Memo tempore, & replev't 1 Tim. rf.i J. ., earn biped bus & quadrupedibus : ipfam ejfudit Deus fuper omnia opera ejus, c^ y^ptr Pfal. 104.* J. omnem carnem fecundum datum. Ipfa dentcjue operatur omnia, & Deus per ipfam opera- tur omnia in omnibus , ^ ipfe vivificat & animat omnia, ut Apoftolus. Ouare Prophets reSle; In fapienria omnia fecifti, repleta eft terrapopffione tua,&c. IVifdom created the world of a matter without form. She revealeth the foundations of the deep, and dtfcove- reth the things that are hid in dirkyieffe, and light is with her. Shemakeththe foundati- ons appear out ofdarkneffe , and convert eth the deadly fhaddow into light. Shefpreadeth forth the North upon the void or empty face of the abyffe , and hangeth the earth upon fwthifjg. For God mad: all things by the wifdom which came out of his mouth, and com- p»ffed about the clrcu'it of the heavens^ and walked in the profundity of the abyffe. She was prefent when he prepared the heavens , when he covered, by a certain law or compaffe, the abyffe. when he eftablifhed the heavens, or ether iall region above , then was floe with him as the compofer ofallthofe things. She hid the foundations of the earth, andfaftned

H *^^

^o MofaicaUVbilofofby. Book 3*

the heave»s , andbroke np the Abyffe ^ and made the clouds to gather in a dew. She fivcth waight unto the Aire, She hangeth sr balUnceth the waters or clouds by mea- sure. She giveth unto the ralne its laws , and ordaineth a way unto the Lightmng of the Thunder. She created the heavens , and did fpread them abroad. She faflned the earth, and m^de the things which grow upon it. Godcreated the earth by her , and efiablijhed the heavens by his Providence , and jhe caufeth an indejicient Light to rife and appeare in the heavens , and fhe covereth as it were with a cloud the whole earth. She maketh the courfes of the year , and infi-tuteth the dlfpoftions or natures of the Stars. She made the Polcffar and Orion , and turned the darknefs ini» the morning , andchangedthe day intonlght. She calleth the waters of the Sea , and foureth them upon the face of the Earth. She hath prepared the Earth from eternity^ a>td filled it with two-footed and four-footed Creatures : GodeffufedorpBuredher forth upsn all his tVorkj , and upon all fiefh in a divers meafure. 7 o conclude , i}'e oferateth aU things^ as Solomon faith ^ andtherefore God by her doth operate all and in all things. And again, jhe viviHeth, and animate rh all things, as the Apoftle telleth us: where- Pfal. H». ^^- upon the Roy all Prophet David doth rightly conclude in the fe words , Oh Lord bow glo- rious are thy workj, inWifdomethoOHoafl made them all, the Earth is full of thy riches: So is the Wide Seas , and innumerable creeping things therein^ both great and f mall. Thou givefl unto them , and thej gather it , thou openeflthy hand and they are filled w.th (rood things : But if thou hide thy face they are troubled , if thou dofl take away their t>/e.ith they die , andreturnunto dufl. Aijain,if thou dofl fend out thy Spi- it , they a,e re-createdor re-vive, and thou renewefh the face of the Earth, &c. In which Speech theProphst confirmeth , that itisthe Spirit of the Lord , who by his prefence rcvivecli; that it createthandgenerateth, and by his abfence or vacancy morti- fieth orcorruptethit. Andlaftly, by his returning, or reftoringofitagain, cauf- eth both revivification and refurred^ion from the dead. The which three myfticall operations of one Spirit in this world , the whole Scriptures do handle at full, and therefore we will conclude the lall Chapter of this Book> namely, that which fuccedeth , with this very Subject : which (hall truly correfpond unto that defe- iStivetreatife , which -^r//?«/f maketh of generation and corruption. But before we come to fpeak of it , we mull proceed a little further , in the opening of this prefent Principle. By this therefore that is already faid, we may eafily perceive, that the Catholick Aft, or formall Principle, with his infinity of dilatations, or emanations, areinthehandsandvolunty of the Creator; who for that caufeis faid to operate by his Wifdome all in all, as is already declared. And therefore the Schoole dittinftion , deoperatlo'te mediata, & immediata; principalifeu primaria^ & minus principal! feu fecundaria , with many Other fuch like evalions , forged ouc bytheEchnickPhilofophers (being neceffary inllruments of the Prince of this world , forafmuch as they by their worldly difcipline , do dillrait even Chriftians themfelves, froniTruth and Unity, by a multiplicity of confufed dirtinclions) ought to be quite aboliOied , bein^ that the only aft and Catholick agent inall things is immediatly fromGod, andisalloneineffence with God, and is effenti- Ecclef. I. 10. ally in all things : For the text faith that God hath poured out his Spirit on all his wTJ '^' '" ^"''k^i snd the incorruptible Spirit of God is in all things , and the heavens and earth Wifd*7'a'4 are full of it. A^ain, this Spirit is the mo(i aliive and mobil of all things') which being fo, what (I befcech you) fliquld hinder it to work immediatly and abfo- lutely in all things ?Being that it is the immediate vertue and vivifying emanation fromGod, and confequently therecanbe no difference between the immediate aft of God and the aft of this Spirit , which muft needs be immediate in the crea- ture, becaufe, asit is pre(ent in it, foalfoitis moll mobil and all-fuflficientinic felfe to operate. Now therefore feeing it is evident, that this Spirit is God , and that the eifence divine is indivifible , it mult needs foUovy , that where ic afteth i-nmediatly , thereGodalfomull aft and operate immediatly, and therefore all dilVinftions framed out after the inventions of men being laid afide, thefe words of the Apoftle and Solomon , God worketh all in all, doth generally hold over all, and every pirticular, and confequaitly we ought to acknowledg no fubalteriute afting or efficient caufe in this world , but onely one identity or divine eflence , and that i<; he who worketh all in all , and vivifieth , informeth , and animateth , immedi- atly, all things alone, without any afliftance, as Scripture tells us in divers places, Ifai. 44. 14. ^S." JP-^OyAH (faith the Text ) fac'iens omnid folus , (fr nullus mecum , J am jEHOrA fl, who workman things alone, and have none to help or aid me. Ego Sapi- Eccluj.»4-8. entiacitcumlvirotuKditatemcnelorumfola: I wifdome compaffed the heaven aUne, &C. For this caufe St. Pmlin\h, in excluding all other effentiall afts or operations one

©f

Seft. i^ Mofakall Vhilofofby. ^i

of this world, favingonelyihis which is from God . Du fttttt quidicHntur i» cxlo & in ten A-, nos tamen agKofamus ttnum Dettm Pacrem , a qtto omma ; & unnm Dom'.- num Jefum Chriftum per cjuem omnia : Thongh there are which are termed Gods in hea» ven and earth, yet we Mknowledghnt one God the Father-, 9 f whom are all thin fs; and BneLordJefusChrlflt hy whom are all things. As if he had faid, however the world fpeakcthof thcaAionsof the Angels, Stars, Elements, Winds, Meteors, Wa- ters, Animals, Vegetables or Mineralls, we do not acknowledg them to aft eflen- tiallyandbythemfelves, butby the Spirit of God, whoonely aftethand operat- erh in the creatures , and by the creatures what he pleafeth. To conclude, of this fpirituall Corner-Itone , or facred Wifdomeand Vertueof God, as is faid before, the Scripture fpeaketh thus, Chrifusimplet omnia: Chrift filUth all things. In tpjh conditafunt univerfa in coelis & in terra, vifibilia & invifibilia, omnia in if Jo (-r per ip-. ^\ r ^' fumfunt creata , fpfe eft ante omnes , & tmnia in ipfo cbnftam , Ipfe tn omnibus prima- Heb° i 'i turn ter.ens , nam in tpfo omnisplenitudo divinitatis inhabit at : In principio terramfun- Johii i. davit y & opera manutim ejwfunt cosli : Nam ipfe eft verbnm : De aijua, & per aauam, ^ Pet. 3. mediante hoc verbo cce'i eram prim & terra creata : Denique ef} fplendor gloria , CT" jf- ^^^' '• ^' gftrafubftantiaDeiportans omnia verba virtutisfna : In Chrift allthiftgs in heaven and earth are made ^ as wellvifible as invifible : By him and in him are all things created. Me is before all, and all confflin him : He holdeth the Principality in all thin<Ts;far in him all the plenitude of divinity drvelleth : In the bt ginning he ejiablifhed the earth, and the heavens were the workj of his hands , for he is the word : But the heavens were made fir ft , and the earth of the waters , and by the waters , by the a^ivity of the Word. To conclude, this divlne Spirit is the fplendor of Gods glory, and the figure of hit fubfl-ance, Tvhieh beareth up, and fttftaineth all things by the word of his virtue. By which it appeareth , that it is this Spirit of Wifdome which operateth , worketh , "uid- eth, informeth, vifiteth , maintaineth, fuflaineth , feedeth and illuminatethall things with life and being. And again, by his abfence darknetfi , depriveth , and caufeth death and corruption to all things in this world, as fhall be delivered more at lai^e in the fixe Chapter of the Book which foUoweth.

10. 10,

CHAP. V.

• Of Plenhude and y.tcuitj, and what trtte fulnefs andvoidnefs or inanity is.

NOw that we have in few lines difcuffed , and fet down the nature both of the rwoconltituting or compofing Principles, and alfo of the privative , and decompofing nature, It is necellary for us to know the property and fenfeof P/f- Kitude and Facuij, according unto the true Wifdome or Chriftian Philofophy. Andfirft, Iwillfpeak awordortwo of that Vacuity or Empcinefs , which is io detellable and odious in the works which the Creator hath made t As well the Fa- thers of the Philofophers , as fuch as have been expert in Theology, have termed it by the name of Nihil or Nothing -. Mofes doth call it a deformed darknefs , or a darkabyffe. Hermes, a fearful! or horrible fhadow, void of fliape or form. The Cabaliltsjapocentiall being , which is as yet nothing in aft. P/ato maketh ir a thing fcarcely credible, and therefore hardly to be imagined, and liknethittoa mere dream, which when a man is awake, proveth nothing. S:. yluguftintmh, Camalit^uidinforme concipio, prttts nihil intelligo qnarH imielligebam ^ qtiemadmadum nihil videndo videntar tsncbra, nihil audiendo audlturftlentiam : fV'.'en I conceive any deformed thing , I do fir/i linderftandnothi^igelfe, then I undcrftood before, as, when I behold nothing Darkntfs is feen , when I hea-^e nothing Silence is heard. Whereby it appeareth that he conipsreth this Nothing unto darkneffe and filence. Job therefore faith : -riquilonem Deus extendn fnfer inane & vacuum, & fufpcniic terram fuper Ni- hilum: God did extend the Nonh upon Inamty andVacnity, ar.dhe hangeithe Earth-., , upon Nothing, And again, elfewhere, Revelat fundamentaetcnebris , Cy" educlt iu lucemumbram Lithalem: Go^revealeth the Foundations out cl Darkneffe, andmaketh J ^ib. tt 11. the deadly (h.idowto appear' into Light. By all which , \\i argueth that (^acuity , /»- anity. Nothing, and D^ir^nefs , are one and the fame thing : to wit, Vanity, Ina- nity, or Voidncf^;, bscaufc that all fulnefs and plenitude is from God inhisaftu- all propert V. But God did nor as yet fliine forth unto the world , and therefore as the firrt deformed matter of rhe world was void and deRitute of all inafting grace, and forinall goodnefs, it was faid to be Fain^ Empty, andDarkneft -. For this

H T. reafon

^ 1 Mofaicall Philofifby. Book. 3 •

reafon ilitf/i'-f faid , before the ad of Creacion, Terra emt i»anh & vacua: The earth was void and empty , becaufe ic was not as yet indued with the beames of Light J Life, and Form. Tenei>ra fuemnt fnperfaciem^^jj/i: Darkrup was ttpoft thefMeoftheAbyjfe^ before the all-informing, and creating Spirit of the Lord was caried on the waters : but after the Spirits apparition , it is faid that God cal- leth that which appeared dry out of the water, Harth; and God faw that it was good , and it produced the tender herbs » and feeds of every kind , &c. Where- fore 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 fay, deliitute of eflentiall being, but became fertill and fruitful! , being now replenifned with divine fire, and the incorruptible Spirit of God, according unto that of Solomon, SpiriCHsDifcipIiKa fattiifts tmplec orbemterrarttmi The fpirit tf IVifdome jilleth the Earth, Ana again, JKCorritptibilis Wild. I. Spiritus ifie^ ontni ret : The incorruptible Spirit of God is in every thing. Per hanc huem

J., (^l:iithSt. Joh/j") nmndns eji facias : By this light the worldwas made. And the Apo-

john'i.' ' ' [Wo., Chriftiuimplet ownia: Chrifi filleth all things. Whereby we may perceive, Epber.4. 10. that all plenitude is from the divine Ad , as contrariwife Vacuity is, wn^n thu formall life is abfent from the waters, and this is the reafon that i^acunm or Ir.ane is held fo horrible a thing in Nature -. Forafmuch as the utter abfence of the eter- nall emanation , is intolerable to the creature, becaufe that every thing defireth fervently tobe informed, and that by a naturall appetite, andaffedion, and there- fore it is abominable unto each naturall thing , to be utterly deprived of being: For this reafon it followeth, that unlefs God had filled all things in this world with his Spirit , yacnity ind empty deformity v/ould have poffefled the world, but be- caufe he by his prefence did create all things of Nought, through the illuminating prefence of his ematating Spirit, and by this his Spirituall Word h^ doth maintain, and fuftain 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 affertion of V/jfd. 11. 18, the Wifeman mentioned before : A'lantis Otnnipotentis (faith he) mmdumex in- formi materia c^eavit : The hand of the Almighty created the vforld of a matter with- outform'. that is of an inane and void matter, and confequendy oi Nothing ot Nihil: Forafmuchasit had no denomination, being it is form that giveth^the name and ertence. By this therefore it may appear , how vain the Vacnum or r"/:- c'Aity of the Petipatetick is, in regard of that wbichby the true Wifeman , is held InAKc and Vacuum : For they erteem their Vacnnm to be a mere imaginary place in theairc, notfilledbyanybodily exigence, no not by aire it felf. But although it be apt to receive fome watery exiflence, namely aire, water, or earth in it. And fo they dream of an imaginary Chimera , which in verity is of it felf abfolute Nothing, being that it is impoflible that any place fhouldbe formed in tlie Uni-- verfe, which can be after that manner void^ and coniequently not worth the dreaming after. But our/^^ifww'wand /w^^^?, is a potential! matter, or earth, or AbylTe without form. , namely that which is only inpotentia ad cJinm ; In puifance tobe reduced into Act, by the prefence of Divine Light. It is no marvail thouijh AfiflotCe did not think of this kind of Inanity , and Plenitude , being that in one place hefaith , Ex nihil o nihil ft : Of nothing nothing is made ^ and id another place heaffirmeth Light to be an Accident , and therefore ic appeared not unto his fenfe, that I'uch nn accident could take away Inanity or Vacuity, and fill all things effen- tially by his prefence: But I will combare our Chrillian Peripateticks at their own weapons, whoholditfor aMaxim, i\nz accidentis ejfe ft ineffe. I will therefore alTail them with this Syllogifm. If Light be an Accident , then the exillence of it is to adhere, or to be in fome Subjed ^ but the exiftence of true Light is to exirt without any adhefion unto matter or Subjed, therefore it is no accident. The Ma- jor is proved by >^r;/fof/f's own Axiom: which is, ^ccidentis effe eflincffc-,aut ad- harere fubjeEto alicui : Theexiflmce of an Accident is to be in , or to adhere unto , fome materiall StibjeRf or elfe it cannot be. The Minor is mainrained by the words of Mofes : Light was crearcd the firft day before any crearure, and therefore it had not any precedent afliiall matter or Subjeft, to be in or adhere unto: Befides it is beyond imagination that God fliould create Accidents before any Eflentiall or Sublfantiall creature. Again, God who is the Fountain of Light, is faid to be I T'jh. I. J. Light in whom is no d.irkneff. And .igain, t he word is defined in another place 'o be yb. I. Ai^^f, andthe Spirit of Wifdome is faid to be the bright fplendor and fhining forth

^ ' ^' of the Alm'ghty : And therefore it was molt abfurd in Arijlotle , yea and in fome

of

Scdt.u M(faicallPhilofofbyl yj

of his difciples, as VamafccK, and others,to conclude that eternall light to be an ac- cidentjwhich did emanefrom theefsentiall fountain of light , to vivihe and illumi- nate the whole water. Wherefore it is evident, that the true myllery of plenitude and tacnity , was utterly unknown unto the fed of the P^ripiteticks > becaufc they were alrogethev ignorart" of the true wifdoni , which did ( as the ApoHlc JoTtKs faith) defcendfrom the Father of light ; and this dorh evidently appear, when he will have the efsentiall light, and formall ait and fplendor of all tnings, to be an Accidental! quality.

CHAP. VI.

Howfirfl thertvoejfentiall, Imteppojite , aB^ivf properties, and afterward fo mttny paf^ five natures f didfpring and ijptefrem iheforefnid prific'tpUsy by the virtue Tvhereof^ allmmations And alterations were, and are effected »n this fublunary vporld. t

I Will in this place relate unto you the births and beginnings , firft,ofrhetwo oppofite a<!^ive natures, or eflentiall vertues , which proceed from the two ra- dicall or maul principles aforefa'd ; and then I willexpie{{e unto you the conditi- ons of thofe two paiUve ones, which are derived from the effects ot thole two mu- tuall adions. You muit know therfcfore, that as the potentiall o: dark principle, is contrary and oppoiire in his effentiail property, unto the aduall emanation of light beginning, fo alfo have each of them manifetted , or brought forth into this world, two oftsprings, or effentiall properties , which are oppugnant in conditi- on , and flat adverfaries in their nature unto one another ; and thefe two adive vertues areC«/iiand Heat : Ofihe manner of produdion, and the feverall conditi- ons of each, Ipurpofe tofpeak in this prefenc Chapter; and firft touching the Cold.

It is evident by that which is already faid , and fhall be more amply exprelfed in the firrt Bo:)k of my fympathericall Hillory , that darkneffe is rhe immediate effed of the divine Nolunty, or latent Divinity , and confequently of Gods p'ivative property, or the divine puiffance, and by confequence it is the mother ot p'-ivati- on , deathjvacuity, inanity, deformation, and fo forth. For the property of the dark Nothing, ordeformect abylfe, is naturally to reft , and not to ad or ope-'ate ; and the rea(on is, becaufe that all its appetite is to be converfant in, and about the center, beyond the which there is no motion or adion, and not to dilate it lelf towards the circumference, as the Spirit of lighr, or God in his volunty, or patent nature,is accullomed to do. For this reafon, the dark principle doth chalUnge un- to it felf, by a naturall initind, re.l and quietnefs ; and this ptoperty begetterh or produceth oneeffentiallvertueof irs own condition , namely, Cold, the whi h, as it is eleded for a champion to refift the atfaulrs of her oppofite, namely, of Hv;ac, whofe companions are motion or adion, ( for the teltlefs antagonift and provoker of Cold is Heat); So unlefs it be roufed or liirred up by the afsaults of Heat, it mo- vethnot, but feemeth to wait upon its droufie mother, Darknef? and privation, whofechildrenare fixation and reft, which fleep in, and cleave faftunco,t he center, and therefore are unwilling to look forth towards the circumference. And in veri- ty, cold is an effentiall ad, p'-oceeding Pom, and attending on the divine puiflance, which in this property doch contrad its beams from the circumference into its felf, according unto that of the Philofopher Hermes, Monas genera': monadem & in p;„^ fe reflexit ardorem,One b^getteth one, a/id reflected h'-s beam or heat into itfi'f; that is to fay. It would not fhine forth, but retained its adivity centrally in it felf , andfo did feem to reft in it felf; which was all one with that of the Cabalift Bahir , Sap^ eMtiacHmeffetinahyffoteyiebrarHm retraEla^ imntanens ociofa^ue & admhilrefpiciens jteucl.lii.$.Dt Vm, i. e. Nihl/, dicitftr ; in cjuo flatu Aleph tenebrofum d':Buatttr : When the divine fa- art. Ctb. fience was retracted in the abyffs of d-irk^effe, re[tingflill and quiet, and refpeBino no- t}}in'',itvDtis efleemed as noth'ng , andin that ejtate itwas calleddark. Aleph. In this contraded, or rather fequeftred or private eftate therefore of the divine unity , it operareth according unto this its negative p'operty or condition , by his elTenciall agent Cold, which is proved therefore not to be an accident , as the vain dodrine ofthe Peripateticks would perfwade us, being it is apparent unto eachvyife-man, that noaccidentall qualities arein orcanbefrom God, being that the divine Na- ture is meerly a fimple, eflentiall , and formall purity , exiltiog in himfelf , and of

himfelf.

^4 Mofakall Philofofbyi Book 3 J

himfelf, and therefore he being but one efsence, is able to produce out of himfelf what efsentiall property he pleafeth. And for this reafon , the divine wifdom is

Wird,7. 3a. faid tohz, ffir'nus untciis multifilex^onz fimple fpirit in efsence, but manifold in re- fpe£l of his efsentiall properties. Now that this efsentiall propertyj or nature of Cold, is the formall inllrument, or inltrumentall vertue, whereby God doth ope- rate in his hidden and potentiall ellate , for the rehtlance of heat , andaftionor motion , and for the deformity and deUroying of that , which he in his patent na- ture did effeft by his Heat or adtive propert y, it is made evident by effed ; for whan the fpirit of wifdom in its patent nature did operate, byits hot fpiricorblaft from the fouth or ealterly winde, (namely, in fubtiliating and rarifying of the waters in- to thin aire, making that which was grofs, fubtle; and making that which was opake and dark, diaphan and invifible ) tne felf-fame fpirit again enduing his latent and cold property , doth deform and undo. For in blowing or breathing from the North, the fame thin and rarified aire is madethick , denfe, and vifible, which was through rarifaftion made invifible, and that which by dilTipating of parts was made tranfparent light and diaphan, is nowby the Northern properties contraftive ver- tue, reduced into an opake or dark fubltance, and no way perfpicuous. That which wasadlive, movable, and lively , by an addition of heat , is now become llupid , ftill) and deadly, by the invafion of cold. That which was lighr, andofnofeniible weight, is framed into an heavy and ponderous body or confidence, as we fee, when the aire by the northern blaft is turned into fnow, hail, ice, froR, &c. Now that it is but one and the fame fpirit in ertence , which bloweth from the four

Esek 57 9. winds, the Prophet f^f^'V/ doth tellifie, when he faid, f^en' fftr'itiiia(^ita[iiorventis C~ ;»/' ffla i>!terfe[lo.t ifios ; Cofne, O Spirit, from the four wiKds, and breathe ftpo:i thefe flain per fans, &c. Whereby heargueth, that it is but one fpirit, though it endueth at his pleafure afour-fold property. And now to confirm all this which is fald robe

PfaJ. 147 4. ^'^^^i do but mark X.\m words of the royall Pfalmill, Jehovah emit:'.: nlvts fttut lanam^ prttmam ftcm cineres dfpcrgu, dejictt gelit tiinejuam frufitf^coram frigore ejus qmi con- Jtftat ? Em'ntensverbHm liquefacit ifla , Jimifi ac ejflat veatumftfut/t ^ ejfh4U/:t aejun. Go I fendeth forth ihef»ow as woolly andfcatteretb the frofi likj a,hes , c^fieth out the ice like as cobbits ■,Trho ii able to rvithflandhti cold'>.Hefend:rigforth his wordliquefieth all thefe riOrtherti cffeCls. So foon as he bloweth or breatheth forth his wind , the waters do floro rf£-<zw;that is, the fnow, froft, and ice do melt, and are turned into water. Out of which words we may obferve many notable things , namely, firft, that Cod in his hidden or latent property , doth by his eflTentiall aiiion of cold, contrail unro the center thofe things , whi.h werebefoie dilated towards the circumference. Se- condly, that the property of cold is attributed orafcribeduntoGod , in his nor- thern action, and therefore it is faid, i^ho ii able to reftjl his cold ? For which reafon ic is evident, thit it is an elTentiall vertue in the divine puiffance. Thirdly, That it mult be the aft of unify in his dark , hidden, and privative property, borhbecaufe ic darkeneth things that are diaphan , tranfparent , and lighr;and thenbccaufeit deprivethoflife and motion, that which did ad, move, and live, through eflennall heat. AndlaDlyjbccaufeit is an utter enemy unto the aftion of heat, which arren- deth on the revealed, emanating, and vivifying divinity. Fourthly, thar the effects of coldare undone by the act of the revealed nature of God which is the word ; for the Text faith , He f-ndtth out his word, and rcfolveth or melteth all thefe , namely ^ the fnow fro/l,af:due. Fifthly, that all this is eftefted by oneand the famefpiria in cfience, but of divers and oppofite conditions, to perform the will of the Father which fcnderh ic forth. Again, that the cold property of the winde, is the effentiall deprivins^verrue, orftnpifyingand contraftingaft cf God, it appearethby this of

Tob. J7,^. 10.- J'^b. Dens fortis edit jrlac'.em fiata fiio,flaf.te Deo concrcfcit qehi : Theflro'^g Godbrina- eth forth the tee by hii hreath-.G dblowi'jff^the ice is :nge»dered. I condude therefore, -that cold i'; the effentiall ad of the divine puilfance, oreternall fapience , fhrovv- ding it felf in its mantle of darknefs, and therefore doth manifeft the divine volun- ty in that eftateof his,by theeffeds, namely, in that it draweth from the circum- ference unro the '"enter, and therefore is the occafion of congregating of things , as well hetero- as homo-geniall , and by confequence,the onely e{fcnria!l a^ent or efficient caufe of infpiffation , contradfion, conftridion , fixarion, imnobility , ponderohry, reft , cbtcneracionoc darknefs , of mortification, privation, tlupefa- dion, nndfuchllke.

Inthecontrary divineproperty, namely? in this fpirit'*: patent, manife!l,and pofitive nature, or, as he is termed,! ighc Aleph , wherein he mo verb or fender h one

his

Sed:. I. MofakaWPhihfofhy. ^y

hisemanacion from the center towards the circumference , and revealing himfelf upon the dark face of thcfAbyfle, niaketh theinvifible «o«£w or/'o/f«nW/M/i;7, to appeare in Aft, being hrll animated by his bright prefence in the form of waters. Heis faidbytheWifemantobeo»;«,Z)/«wo^/7;^«j mul>i!lor , tibique fene- trans fen attingeus propter rnHndttlam ejus : The mofl agile atjd movMe of all niov^h e things, piercing through all things -y by yeafon of his purity. So that as the other pri-^ap..?. 14- vative or Northern property , did produce rell and vacancy from operation , by attraftion or contraftion from the circumference unto the center; fo in this his po- fitive or Southern and Orient property , by dilating himlelf , ot fending out his adive beam, brightnefs or emanation, from the center towards the circumference, he doth beget and procreate motion, being accompanied by the effentiall A£t of Heat or calidity, whichoperatethcontinually upon the effefts of cold, in refift- ing, diPfolving, and deftroying of them. So that this formall Champion of Light, oamely Heat , warreth perpetually againfl; the cold gardian of DarknefTe : For the one can have no dominion in the Aire, unrill the other by little and litrle be exi- led. And therefore as the Light principle, with all his branches, is faid to be the Father of pofirion, aft, information, plenitude, motion, life, health, and Heat: So alfo doth Heat operate according unto the nature of his reliefs and ever ope- rating Father , which is Light , to dedroy the effefts of darknefs and cold, as ivefee in the nature of the hot winds, namely that of the South, and EaR or Ori- ent: For as the Northern cold wind doth congregate, contraft, harden, thicken or condenfe, make ponderous, fix, immovable and opake, the aire ; changing it by infpiflation into the nature of more ponderous Elements: Socontrariwife, the faid hotwindsorfpiritSjdodilli^ate, dilate, mollify, rarify, and make thin and light, volatil, movable, and iranfparent, what the cold winds did fo changeand alter, and allthisiseffeftedby the Aft fpagerick or reparative Aft ot God's Spirit or Word. And therefore the Prophet faid in the Text, mentioned before: Em'ntens verbnm fnum liqaefack ijiay fimntiic effUt vemum fnum effluunt aqu£ : Cod fe»dln<r forth his ^*'' ^'

n'ordt that is, caulinghisbright vertue to fhine forth, he did undo or melt ihz Snow, Frort, and Ice, which God in his hidden or contraftive property had caufed , and that under the form of an Angelicall wind : And therefore it is faid, So foon as he bloweth forth his breath or wind, the waters flow: that is to fay, the Snow is melted , and of a fix and opake fublhnce , becometh movable , lively , fluent and diaphanortranfparent. So alCo the heat of theEafterlywinddeftroyeth anddiffi- pateth the watery eftefts of the Welterly wind , and therefore the Prophet faith, Fo^ejuam veniemeEuro , ve>7to JEHOff^ e deferto , exartierit fcatmigo ejus & fiQ- Hof. 13. i J^ catns flier it fans ejas : -Afterwards by theEafier/y wind of the Lord , coming from the defert y his fpringrvhhercdy and his FoHntain was dried up. As if he had faid , the water was changed by the heat of that wind into Aire by rarefaftion or fubtiliati- on. Thus have you underRood how thefe two oppoiit Vertues, namely Cold and Heat do fpring from one and the fame Spirit in radicallellence) by which it ope- rateth aftuallyandeflentiallybyadouble property: Forafmuch as they produce in the Catholkk Element of the fublunary world , oppolite effefts , to effeft tlie will of the Creator in the Aire, and upon the Earth and Seas. Now I will fpeak a word, or two of the Procreation or Generation of fuch palTive Natures , as are brought forth by the mutuall aftion and oppafition of the two forefaid eflentiall Vertues , which do fpring and have their root or beginning, either in the Divine Nature's Nolumy and privative exiftence, or Volnvtj and pofitive emanation.

Thefe pafTive qualities do efl"entially depend upon the former, and do no other- wife belong unto them, then the female or palTive do unto the male or aftive. And firft I will tell you my mind touching the birth of Humidity, and afterward I will come to fpeak of Siccity. We mult imagine, that when there was no formall Light to inaft the deformed Abyfle or Chaos , and confequently no Heat to aft and make a divifion of Light from Darknefs ; then all the dark Chaos was inclining unto drouth and wet , congealed with cold : For cold hath an infinite power and dominion , where Heat is abfent , as we fee about the Northen Pole, all the wa- ters are frozen into a dry and cold clod or heap, by reafon of the abfence of the Sun's heat. In like manner where the Sun, or burning Eafterly winde, doth fend forth direftly their fpiracles of Heat, there Cold is baniflied, and the Earth is tur- ned into a dry, thirtty, and fpongy maffe. Even fo and after the like pattern, are thofe; or rather thefe after tnofe patterns : For the Chaos was a confufed , a cold and a dry heap, uutill the Light did appear, and began to operate. Alfo the

LighC

t^6 Mojaicall Philofofby. Book. 5.

Light of Icfelf, ask was conlidcred wichouc any action upon th^: palfive tnalTe, was ot a ticry condition J that is to fay, heat and drouth did only appeare in it: it followeth therefore; that, as cold ineffeftisnothingelfebut theatt of the divine puiiTance made potent and evident by the abfence of Heat : So alfo is drouth or drynefs nothing elfe but an apparent pairive nature, evermore accompanying the two forcfaidaiitive powers in their abfolute intention, where moyUure is to- tally ablent. Now moyllure is as it were a mongrell , begotten between the two oppoHte actives , which is proved thus. TheNorth windby his dominion turn- " eth the Aire into Snow , Hail, IceorFroft, that is, into a cold and dry Sublknce. Butwhvnthe Sou:hsrly or Ealkrlywind, doth begin to have dominion,. then their blalls do penetrate, by little and little, thefaiddry maffes or fubilances, and undoeththem, and coverteththemintoa moiltor humid nature, according unto the tenor ot" thofe forementioned words of />'^w'^ : Sofaon (faith he) as he bLweth forth hif nihd, the narers flow. So foon as he fendsth forth his Pi^'ord, thej are liejiiefied. So that mpiiture is nothing elfe but a mixtion of heat and cold , in one folid Sub- ftance, whith is flu\iblei«^wf»n«, and then by little and little doth the cold and drouth depart , and become faint, according as the power of the wind is more or lefs vigorous in Heat. For thus much we muft obferve» that as cold doth make immobil and fix; So is it an evident figne,that the Southern or Ealtern Heat hath ta- ken pofleirion of the Mafs, when by their action it beginneth to moyiten, to revive and move again : forafmuch as nothing doth etfect that function but Heat. Inthe very fame manneralfo, the increated and all-creating Spirit of Light, moving up- on the face of the dark abyfle, did operate in it, and made the congealed Mafs lo relent, and then it was called by J/oy"ci, waters; and by //^rwf /, httrn:dn natura, or thehawid KMU'C. And fo they continue unto this day, being altered from one nature unto another, according unto the will of God , which he efteiteth by his Miniilers, the Angelicall winds, caufing the Spiricuall waters to change , and wheel about from one nature into another. And we mult obferve in thefe chan- ges, that even the vilible waters, were firft made and derived from the invilible waj- ters, according unto St. /'^w/'sdo^rine before mentioned : For Heaven was be- fore the Sea and Earth, which were as it were the feces, dregs, or grofler part of the catholick Sublunary Element.

jin actilar Deminjlration , conji mifi^ the T)tvlne frofert.es or Vertnes above-rKentiofied,

Before we proceed unto our ocular demonikation , which fliall be made in and by ourExperimentall inltrumcnt, we mult confider in the firlt place , that the Ca- tholick Aire or Sublunary Heaven , is thefubtiler and more fpiritual portion of thofe waters, vyhich are under the Firmament , of which divihon Aiofes maketh mention, and therefore every particular thereof doth correfpond unto the whole, and confequently the aire included in the glafs of the Inltrument y is of the fame nature, as is that of the whole Catholick Aire ; and therefore by reafon of their continuity, as the excluded whole fareth, fo alio doth the included p.irt. Agiin, as the Spirit which walked upon the waters did animate, vivify, inform, and dilate them giving them motion: So alfo by his abfence, orby hiciingits aift or conrra- dtingits emanating beames into it felf, the waters are alfo contracted, condenfed and darkned , as it appeareth by the Norrherri wind's property, which proceedeth from the privative or contraftive adion of this Spirit . But as the waters do by their exillencefiU the vaulted cavity of the world : So alfo doth the all-inform- ing Spirit fill every corner of them, infomuchasbeingit ope^'aiethall in all, but in a diverfiry of property, ( and therefore it is termed multlformU Safientia)-^ fo fometimes it operateth in its privative property in thefe lower waters, as is already told you, namely when it blcweth from the North and Weft, and fometimes in his pofitive nature; as when it breatheth from the South or Eaft. In the firft, by his cold action he conrracteth from the circumference unto the centerjas is faid ;by the lalt, namely by his hot property, he dilateth from the center to the circumference. Seingthen that it is water, that is the Catholick palTive, out of the which , as be- ing the common Subjeit of all things; , the fliape of the whole world , and every thing therein, was and is carved out and fafhioned, as St. Peter telleth us and that the eternall creating and all-inading Spirit of the Lord, is the unirerfall a£tor. which moveth all in all, inthe waters, as Mofes doth intimate unto us, and that in and by an infinity of Organs, as Angels, Sun, Moon, Starrs, Winds,

Fire,

Seft . I . Mofaicall Thilofofby. ^j

fire. Sec. as in nuny places of Scripture we find it , it muH needs tollow, that he is the agent, as well in the contraftion and dilatation generally,without theGlafle, as particularly within the Glafle. Wherefore as the Sun, the hot winds, thefire, or naturall heat of mans body, have their dilative property from hisemanatin-^ and inacting vertue , and do alter by it the cold aire, the winds, and water from his privative dilpolition : So it folio weth, that as well the dilatation of the aire in the Glalte, as contraction , is the immediate atSt of this Spirit's pofitive or privative property ; for when this Spirit bloweth from the North or Weft, the aire is contra- cted more or lefle into a narrower room within the Glafle, and that is proved thus, namely, becaufe the water is drawn up higher into the neck of the Glafle, left a corporall vacuity ftiould be admitted in nature. And again, it is moft apparent, that the aire in the Glafle is by fo much the more contracted , by how much the Northern cold hath dominion in the outward aire, becaufe it is gathered into a more ftrait place oi paflage, then it was before the water was elevated up. On the other fide , if the hot winds, or Summer Sun , do inflame the externall aire, then the included aire will alfo dilate it felf , and in its dilation require a larger fpace. Thattheaireis fo dilatedby heat , it is plainly demonftrated , in that the water is ftruck down by fo many degrees lower than it was. Again, if one put his hand on the top of the ball of the Glafle, the water will finke, for the aire will forthwith be dilated. Now that the fpirit of life, which giveth this heat unto Man or B;aft , is from this eternall Spirit, which (as the Apoftle faith ) doth vivifie all things. Scrip- tures do in many places,ibove and hereafter mentioned, confirm- Again, the Pro- phet calleth this one Sfirit from the four winds , to breitthe into the d?ad carcafes that they might live again. Thus you fee it evidently confirmed by an ocular demon- ^"''' ?'• *' ftration , that cold doth contract , infplfsate , and make grofs the induded aire , which is argued by the drawing up of the water, and ftrait ning the aire. And again, thatheat doth dilate and diflipare, by the enlargement ot 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 ( Ibefeech you), ye that will not be over-partiaU on the Peripateticks be- halfes, the two notable errours of the Ariftotelians : whereof the firft is manifeft- edjin that they hold for a Maxim,that cal'idnm doth congregare homogenea, heat doth congregate and gather together things of one nature. Now you fee it here ocularly demonftrated, that heat doth operate the contrary ; for it diflipateth and difperfeth 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 toge- ther, as well as heterogeneall. For you fee,in our Inftrumenr, that it contrads and gathers together the aire, yea, and water, in a ftraiter and narrower place. And therefore their aflertion alfo is not found, when they fay, ihut frigtdum doth onely congregare heterogenea.

The other of their palpable errours is alfo defcribed by this ocular experiment , for whereas they fay , that the Sun, ftarrs, and Fire , yea, and all heat whatfoever j doth attraft and draw unto it the vapours andhumidity of the earth, waters, &c. we find the contrary by this our experimenrall Glafs; for in onely laying the warm hand upon the Glafs, the aire dilates it felf immediately , and is fo far from being attracted by the heat, that contrariwife it flyeth away from the hand: And that this isfo , itappeareth bytheftriking down or precipitation of the water, asisfaid. Thus have we fufficiently mentioned, in this prefent Book, theeftate of the firft and fecond Principles of all things , and that but in brief tearms ; becaufe my pur- pofe is, to touch them with a more large and copious fty le, in the firft Book of my Sympatheticall and Antipatheticall Hiftory.

I will now proceed unto the next Book, wherein I purpofeto handle the myfte- ry ofRarefaftion and Condenfation, with the manner of the variety in the heaven- ly Fabrick, and the rotation of one catholick fublunary Element into a four-fold nature orexiftence. And in the laft place, I will conclude with the radicall effici- ent caufe of Creation, Generation, Corruption, and Refurre^ion.

7h9

Mopttcall Phihfipby} Book 4,

Th fourth Book.

The Argument of this Book.

HEretn iitxfrejjedthe univerfall mj^ery of RirtfaBien andCotidenfmon ^ where alfo it ii proved y that hy tbem the fVorld was made, the Heavens (^ahli^ed in due order i and the catholic k Element altered and changed after a quadruple manner and condition.

CHAP. I.

Herein frfi , tke common or catholic^ fubjel} of Condevfation a»d RtirffaUioM is ones again recited or repeated, as alfo the two effentiiiU oppojite proper^s «r Virtues,

which are derived from the etemall Principle^ in his privative and fofnive .

yattire, dfre proved to he the immediate caufes of both thofe alteratf ii

otis^in the generall Element of }Vaters. i

, Have made k (as I imagine) moft plain and evident unto your

underftandings, as well by the tertimony of the antique Phi-

lofophy,andinfalUble\vifdomof holy Writ , as by ocular

demonftration , that the common, or univerfall matter and

fubje(i^ of all things, was the Waters , which were inafted

and created by the bright Spirit of the Lord, before all

things : Which being fo , and for that all Condenfation and -

Rarefaction do regard a fubjeft or materiall fubftance ,

wherein it Qiould be performed or effefted , it foUoweth therefore, that the onely

matter which doth endure or fuffer the ad of either of them , muft be water, or 2

humid and moift nature, being it is the onely fubftantiall ftuff, which fiUcthall

the vart cavity of the world, andconfequently the materiall exiftence, of which

both Heaven and Earth, and all things therein, are framed, and were originally {ha-

ped out. This is therefore that main fubjeft of Condenfation and Rarefadlion , by

the means whereof, all things in this world are made to differ from one another,

and are difpofed and ordered by God, according to weight, number, and meafure ,

in their proper rancks and places ; that is, they are placed in a higher or lower regi-

on , according unto that dignity , which the catholick or etemall Aftor hath be-

ftowed upon them in their creation. The common matter therefore of incraffation

and fubtiliation being thus made manifeft , we are to findeout the univerfall

aftor or operator in this work. And I did fignifie unto you before, that it was the

facred emanation of that divine fplendour, which did operate from all beginnings,

and doth at thisprefent operate, and (hall hereafter work all that which hereafter

(hallbeefFeiled , in the heavens above, and the earth beneath ; which affertionof

mine accordeth well with this axiom of the Apoftle, oftentimes, and that noc

J., ^ without a jiiftoccaf-on, repeated by me, DeusoperatKr omnia in omnibus, God work:.

Wifd 8 .5. * ^^^' "''' '" "*''• ^ ""^ David^ In fapientia omnia fecifii. Thou hafl made all things in thy

Heb. 1.3. rviflam. And Solomon^ Sapientia operatur omnia, pyifdom rvorketh all things. And the

i Per. j.j. Apoftle in another place, Chrifiusvortatomniaverbovirtutis fn£, Chrifl beareth all

Ephef. 4. 10. things by the vfordofhis vertue. And St. Teter, The heavens rvere of old, and the earth

W^fd 7 M "f^*"^'"'-' ""'^ h T^^ters, confifiing by the word. Again, St. Paul faith , that Chrifi is

in all, a^dfilleth all. hndxniViOihzx yp\iCZ,Chrlfius omnia eft, & in omnibus •, Chrifi

is all, and in aU. Now this holy fpirit of wifdom is faid to be, omnibus mobllibus mo-

kilior^ more fwift and movable than any movable thing. And therefore he muft needs

actaUinall, according unto his will and pleafure. Again,when heispleafedto

withdraw his aftuall beams within himfelf, he feems to reft , and the aft of the

creatu-e dorh ceafe , and then death doth enfue , namely, ceflation from the afti-

vicy of life. Now being he is the moft agil and moovable of all things,the vertue of

heat doth evermore accompany the motions of his light , yea, and are effentially

united unto the aftor : even as we fee in the Sun, ( which Sydracb the wife-man

compareth with Divinity, faying, that the body is likened unto the Father, the

beams

I Cor. \t.6.

Pirn. 11.

Se6t.i.' MoJiricallPhilofofby. ^p

the beams or emanation unto the Sun, and the aftive heat which ilTueth from them both unto the Spirit) that the beam is continuate unto the body of the Sun, as the emanation from c he divine fountain , is one individualleffence with the fountain of eternall light ; and the virtue ifl'uing from the Sun and his beams,is in like manner unfeparable in eflence from the other two ; even as we find, that the holy Spirit which is emitted from Father and Son, is one in effence with them both. For this reafon therefore, the divine Philofopher H(rrw« faith, coitus aO ejfefjtia Dei »e- quaquam divij* , fed Hit j>ot:us eo modo confiexa,tjuofaifscorporl/umcn; The ntentaW ieiwi^is not at all d'V'ided front the ejfenceofGod , but rather joyned and kp'nuftto him after the fame manner ^ that'the light is continHatedstnto the Sun. Whereupon it is evidenti that the vertue of heat is effenriall unto light , as the ail: of motion is ne- ver abfent from the emanating brightneffe. I conclude therefore, that Rarefaflion is nothing elfe, but the dilating of water by heat , which wasfirft contradedby cold ; and Condenfation, on the other fide, is a contraction, or (uckingand draw- ing together of thofewatry parts, which were dilated or difperfedby heat : So that the fuDJecr of both thefe actions is water, and the fountain, as well of the priva- tive as pofitive agent , is the Nolunty or Volunty , that is to fay, the negative or affirmative will of that one eternall Unity, who is that all-informing and opera- ting Spirit, which afteth and accomplifheth his pleafure in all and over all , by his divers organs J as well angelicall as celeftiall and elementary : which, according- wnto their diverfity in difpofition , are moved by this internallact, to operate in this world the will of the Creator, both pofitively and privatively , as fhall be told you m the Chapter following.

CHAP. II.

How this Divine fpirit or Ruach Elohim heittg^Mt otie in-Ejfence , workjth both by his -AngelicaU, and Aflrallorgans inthis fttblnnarywoi'ld, after a four-fold manner,

THe Eternall fpirit of vvifdome> who is the inltiall principle of all thingsjarid in whom and by whom , ( as the Apoitle teacheth us ) the Angels, Thrones, fete- Colof- i.itf. fiates and dominations were Created, doth operate by his Angelicall Organs of a con- trary fortitude, intheCatholick Element of the lower waters; both the effei^of Condenfation, and that of Rarefadion. And to verifie this out of the holy Bible's, te(Hmony,wereadfirtt , that this one fpirit is the arch- Lord aiid Prince of the 4. winds, or elfe the Prophet bytht* commandement of God would not have faid ; ComeO fpirit f-omthe ^.winds andmake ttefe deadCArcaffesto live againe. NoWthat £**''• 37. ?. this one fpirit worketh in, and by fpirituall and Angelicall Organs , in the execu- tion which is effeded by the property of the 4. winds, it is proved out of th; ApO' ca!yfs,\\\\zii we find thefe words : Ifaw 4. Angels fiandom the 4. Corners of the Earth holding the 4. ivlnds of the Earth , that they Oiould not blow on the Earth neither on ^P^^- 7- »• the Sea, &c. By which it is evident that thefe Angelicall Prefidents over the 4. winds were the Minift.;rs and Organs by and in the which the fpirits orblafts of the . winds were emitted or retained according unto the will of that eternall fpirit,which guideththem when and where he lilt: But we find by daily obfervation that the eflentiall vertue in theNorthern fpirit is coId,and therefore contradive orattraclive from the circumference unto the centre, and by confequence acaufer of congelati- on and condenfation. By this kind of Angelicall vertue, the divine fpirit doth work his privative effed?, and afts of Infpiflation and fixation in the fublunary Element, caufing terreftriall and earthly effects. But contr^iwife, we find that by and in the Southerneand Earterly Angelicall fpirits , the all-Creating and operating power doth caufe Rarefaftion and Subriliation in the faid inferiour waters , through their effentiall action which is heat. And for this caufe the faid hot wiads do undoe by rarefaftion all that which the cold Northen winds did efFe£t by congeluion. Hence therefore it commeth, that of this potent Angell ( who is faid by the wife Cabalifts to be thePrefident and Govenou'- of the CeleOiall Sun , whi.h fometerme Michael cjua ft Qui s fie in Dens, of whom we will fpeak he'eafter , alfo touching his Angeliall organsinthe4.Co-ner': of rhtea-rh, by which he ufeth ro do his will) M»t. 14. it is fayed. The fonne of man will fend "«" his •'Jnae'sfrom the four rvinds of 'heave— . an'i

moreover jWe (hall find in the place before mentioned , that this imperiall Angell

I a did

6o j\iofaicallPbiloJdfbj/. Book 4I

did rife from the Ea(terly angle of the world , and did command the forefaid fowr Angel'? which had dominion over the four winds, as vafTals unto his will. For the Apec.7*3- Text hath it; A>idl f^w another Angell come up from the Eafl ^ andcryed ivithaloMa ' vo'.ce utJto the j\. Angels UHto whom fovferrvM a!ven,&c. Hurt ftot the earth , neither

the fcM, nor the treei tilll have fcaled,&c. Whereby it is apparent that the 4. Go- vernours of thewinds are fubjeiS unto that ^reat Angell, who is the powerful! and po'-ent Intelligence which moveth and ruletn not only the Sun but fulhineihall thingsbyvertue of this word; and this Almighty Angell isetkemedby fomctobe the fame mentioned inthefirft Chapter of the ^poc<j/. Whofaid, lam yi/pha^nd Apoc. I. Ome^a. Now that the Sun by vertue of this omnipotent Spirit , whofe immediate angelicall organ or inltrument the Angell M.chael is , doth govern the airy fpirit , both of the lower and upper world , the wife Solomon doth feem to acknowledge , , ' yNhCTthtiiilh y Sol /ufirans cu»tla, in circiiitu pergit fpiritHS; Ihefunill/tfirAtingall

thiijgs-, the a'r.e or fpirit moveth nbo-tt. For this reafon alfo, the Phil ofophers have called the winds J ita»ei filH, thefons oiTitati^ot oftheceleltiall Sun.lt appeareth therefore, that the increated fpirit, which fupereminently moveth in the angelicall creature, Aiichacl^ (and therefore El, or Dens forth is annexed unto it) is that felf- fame Princely Spirit fpecified by the Prophet Ez.ekjel, (as is already proved) who dwelleth in rhegreat Angel, who rifingup from the Eart, commanded the 4. gover- nours of the winds, with their legions : whereby it is manifeft, that they have all their act and power from it , and are ordained to be employed onely at his will , either to effect privation orpofition , andconfequently to produce condenfation or rarefaction in the world , at his pleafure ; nnmely, pofition and information by his light; and heat, andprivation or deformation bynisdark and cold property. ECd. 103.10. And hereupon the kingly Prophet fpeakeththu';, A»geli Deivalid'Jfimirobire, effi- clemes vsrbiim ejus, attfcultitmes voci ejui^ min'firt ejusfacientes plACitam. The fhong Angels of God which dj execure his word , and henrkjn nnto his V'Ace^ are his m i^ijlirs to perform his will. And i^.\m , Qjii facii attgelos tuos ventos, etminiflrus tuos :gne»i ttre>jtem ; ivho makefl thy angels winds or fpirits-, ( for m Ruach lignifiech , renin', Spiritiis, Flatus) and thy mi> iflers fi/imei of fire. Whereby it is evident, that rhe eter- nall Breath is that which animateth thff Angels; the Angels give life and vigour, firll, unto the ftars , and then unto the winds ; the winds firlt informe the ele- ments, or rather alter the catholick fublunary element into divers natures, which are rearmed Elements ; and then by the mixtion of divers windy forms in that one element, they do produce meteorolooicall compofitions , of divers naru-es, ac- cording unto the diverfity of the windy forms which alter it. But that I may rhe more pertinently -difcourfe upon thefe bufineffes , and withall difcuffe many diffi- culties and fcriiples , which have not a little troubled the Philofophcrs and Theo- fophers of our age, touching the principle tabernacle of this all-adlingand creating Spirit in the world ; Before I pafle any further in this my (fory of Condenfation and Rarefaction, I will expreffe mine opinion touching that poinr at large: becaufe the enucleation ofitwillbe very pertinent and neceffary , for th: opening of this main bufmeife, forafmuch as in ir, not onely the world's creation, but alfo rhe em- periall government ofthewo;lds Spirit, and the formall manner of production of Meteors, doth contilt.

CHAP. III.

ti'hat the cavil s of this ofir a<re hath b'en , touching the feat of the a'l-crtating and u»i- verfall inatlinir Spirit in ttis world. And htrein alfo it is proved., thtt Jerom'j tran.

n * r . -T / V^ * I T\ /* *_ — .1 — ^_a1_wK> 111 ■« r*^ • ai* If. 1 > I .nJv^ivr

fla:ioK upon This Text of David,^Pofuit tabernaculuni fuum in Coli,God put

his tabernaclein the iun\ is according unto the true fe^fe of Scriptures.

And 'a/l/}y ihe reafon of the errour in our latter Tranjlatioas,

is herein, according unto the Author's capacity, exprejfed.

{ Conferte, there hath been a great controverfie, whether Jerom, oxTrewAl'us, or jPagnne, and fome others, have erred in theirtranflation of the fore-meBrion^d Hebrew Tc:xr ; io'-. Jerom being of greater antiquity, howfoever hi found rhena- Pltl 18 5 ^^'^ ^^ rhe Hebrew which he tranQated, interpreteth the firlt verfeofthe nine- teenth Pfal n of O-st^/'^ , /'o/«'V ^'"-f ^''^*'«'*<^«/'"" /""'"''' /'"'^> '^"^ ^'"^^ P"' ^•"^~ i>ernacie i» the fun ; Pagnine making ufe of the fame Text, but perchance corrupted

and

i;

Se^. I. Mofaicall Pbilofopby. 61

and altered from the Onglnall copy, and therefore conltrueth the Hebrew thus.' /« calii p 'fi'-h So.'i tabernacHiHm: tie made for the Sun a tabernacle m the heavens. ^nd Tremelitui expounds it : Soli d^fpofutitentor'tHm in /'«: He made the heavens a favlllioa fortheSti't. Verily if we conliderall things rightly , we mud imagine that either the Text muft be altered and corrupted from that Originall copy, which St. Jerot» had. Or elfe the reverend Jeror/t^s worth muft of necelfity be called into quelUon, for fogroiVeamiltaking. Touching the petfon; furely the whole ChrilUan Churchill his days, would not have made eledlion of a man of mean skill in the Hebrew lan- guagej to undergo a task of fuch importancy, being for the main good of the whole ChrilHan Church , as was the tranflation of the Bible out of Hebrew into Lattn. It would not (I fay) have relied upon a man of fmall cunning, either in the He- brew language or myfteries of divinity, to judge of the likelynood or coherence of the Scripture's Harmony ; and therefore the ability of the perfon, unto whofe chargs fo great a bufinefs was committed, and confequently the fruits of his la- bours could no way be undervalued, being compared unto either P^^w/wf or ^re- melUns. Again, that he washeld for aperfon of holy converfation , the title of Sainft , which is attributed unto him , doth confirm and argue. Befides all this, that he had by many degrees a deeper infight into the myftery of the Bible, and a profounder reach intotne nature of the divine wifdom,then any Interpretour of the Bible , which ever was, and much more then thofe of later dales ; jabn RencUne, in his third Book of the Cabaliftcall Art feemeth to verify in thefe words. Cum Hie- . TonymtM UbrHm Jecz-ira multttm, & ftpt) no^urna verfaret mann atcjiie diurna^ venifr j, ^.j ^ ctbd fs ad eumfilia vocis dicitur, qu a jubcret ilium tribnt annis volamini eidetn infudare, & C. Ouo faHoyJe ab ipfo Deo virthtes &potr/tatesj^lphabetort4m et E/ementariarum commnta- tionam ajferebat reperifje : PJat» d'.fpofnipntm coHJugationis de I 'bra creationis ante nove- rat.Inde ad poficros Alphabetic aria hxc cabttla,idefi receptio,tranfmigravit,per c^uam Ar- cana divinorum maxima ^afidnntfir : H^hen Jerom had ofte>j turned ever the Book^ if Jet' z,ira or of the Creation rvith a noflurnall and diurnall hand'Jt is reported that the danghtet of the voice came unto hm^ which commanded him to take paines in the fatd Volume for three y ears fpace ; which when he had eff'eUed , hefaid that he was taught by God , the venues andpowers of the Alphabets, and Elementary commutations : For he had known the difpofition of ihe conjugation out of the book^of Creation before. And hereupon did this Alphabetary caball or reception fpring, by the which he did bewray or difclefe the great myftery of divine things, &c. Which if he meant of this Jerom, as by many of the learned^it is imagined ; you will not deny but he was deeply feen in the pro- found and arcane meaning of the Scriptures, and therefore he was a man who flioiild not lightly be fo deceived or deluded in his Interpretation. Again, no man can deny but that the Pope and wholeChriftianClergy did alfifl: him in this bufinefs, with all the antique books or manufcripts , which might direft him into the true way or fenfe of interpretation ; fo that he wanted not the confent of antique Au- thority, but could difcern between the true and corrupt Text in his interpretati- on, and therefore that we may neither accufe the later interpreters for their expo- fition, nor derogate from St, Jeron^s labours, which deferve an everlalHng monu- ment, we muft rather impute the errour unto the corruption or alteration of the Hebrew Text, beingthat the whole harmony of the Scriptures , and main fubjeft of the Pfalm in which it is recited, do tend and incline rather unto the conftruiSti- onof Sx..Jercm, as I will particularly prove and expreffe unto you by thefe Argu- ments following. Whereof the firtt is taken from the main Subjetl of the Chap- ter, wherein thefe words Pofuittabernaculutnfuuminfole are mentioned , as alfo from other Teftimonies of holy Scriptures. Next from the myfticall and caba- liiHcall expofition of the Hebrew word of the Sun. Then from the refolution of the ancient Tkedogians with other circumlhnces belonging^nto them. Fourthly, from an Aflonomicall obfervation , and the dignity and excellency of the folar creature. Fifthly, from an -^r/V^w^/V^/Zconfideration. Sixtly, from the point and circle in Geometry. Seventhly, from the confonant of the greateft perfe61:ion in //«/7cfc or harmony. Eighthly from a Phyficall or naturall regard. Andlaftly, by the alTeverations of the wifelt and divineft Philofophers , which accord exaill^ with the Symphony of Scriptures. Of each of thofe therefore in thcirorder.

Asforthe mft Argument , it is evident that the main Subje^ of this Pfalm, .doth touch the revelation of Divinity or God in his celeftiall creatures, and there- fore it mult as well be in this Pfalm intended , that the divine Spirit doth plenti- fully, and that effentially inhabit this illuftrious palace of the heavenly Sun , as

there

6 z Mofaicall VbHofi^, BooL 4.

there it is related that the heavens are full of his prefence. But the fame Pfaltn be*- P&l. ip. I. ginncth thus. The heaveKS declare the glory of Goa , andthe Ftrmameut thervorkj of his hands f &c. Where heexpreffeth tnat the glory of the Creator which i< in the creature doih reveal the Creator in the creature ; but where the glory is prefent, theeffenceisnotabfent : And thereupon it foUoweth juftly, that this Creator which hath filled the Sun of Heaven, with his glory and beauteous influence of eflentiallvertue and light , hath revealed himfelf unto all the world, out of his Sunny tabernacle egregiSufly and perfpicuoufly, as by the Phyficall and nacurall efte(5ts it fhall be declared hereafter in the eighth rank. Again, the Son of Syrach Ecclus Aii6 confirms this more plainly where he faith; Sol illuminans -per omnia reff exit; & glo- ' riii D^mitn flentim ejl opus ejus : The Sun fining forth looketh over all, and it is a work^ that is full of the fiery of the Lord : that is to fay, of effentiall Divinity , not that ic is included in it , but that alfo it is exdufively in and over all, no orherwife then the Spirit of mans blood is faid to have his principall tabernacle in the Heart, and yet is in all and every part of the Spirit and body. Again, ic appeareth by chele words, that theEternallSpirkof Wifdome did ele^St the celeftiall Sun , as a pure veffell or Subjeft, to operate and ail in, for the vivification and animation of every Ecduf. »4. u creature. And therefore fhe, in her own perfon, faith, Ex ore AU'iffimi prodii prima- genita; in calis feci ut onretur lumen tndejicleyts'. I c ante out of the mouth of the Al- mighty, being the firji ho gotten ^ 1 made or eaufed a never-fading light to rife in the hca>- vens. Whereby this catholick Agent doth ftiew that the Sun doth move in and by Ecclus. 4J. J»it, ] he great Lord (faith the text in another place) made the Sun^ and by hid Com- mandemcuts he caufeth it to run hafiilj, &c. As if he had faid by the Divine Word the Sun did move. But this will be better proved hereafter.

Touching the fecond, which depcndeth on the cabalifticall enucleation of the Hebrew word, for the Latin word 5a/ orthe5«»in Englifli, is written thus in He- brew "Onv where we have two TUor 5/?/»j,which the CabaliWs do make the Symboli- call character of fire and light, ^nd D Mem in the middle, which importeth a watry corpulency, for Mcnt is the Symbolicallexpreirion of the waters; as if we fhould fay, that the humid nature of the heavens being contrai"led in their center , is il- luminated with a double proportion of the divine emanation rtreaming down, or flowing; from the Sephiroth or CsbalilUcall numeration , called Tiphereth or pul- chritude and beauty. Whereby it is argued, that this heavenly mafs is made a Ta- bernacle for the Spirituall Sun or beauteous and divine Spirit of Light , not that Lc ' includethit, as is faid before, but, as the Scriptures fay, that the holy Spirit was in the carnallChrift abundantly, and yet it was not denied for all that to fill the Sap. I. earth and heavens.

Ktfol. TheoUg. Concerning the third •• The Theologians do affirm, that the Light which was ex- rmfl. 2- fart panfed over all the heavens, and did operate in place of the Sun , for the firft three a. Fort. 1. q. ^j]^^ fpir e, was at the fourthday congregated into the body of the Sun. But this Light which was fo difperfed, was the immediate a£l of that Eternall Spirit which ' was carried on the waters ; and therefore that Light which is in the Sun , doth par- ticipate with divinity, as ftiall be more evidently exprefl^edin the eighth and lalt Argument.

By the fourth, whichis proved out of the Celeftiall or Aftronomicall dignity (which the Sun reprefenteth) it is moll evident that it comprehendeth in his man- fion divinity, being that by how much the more perfeftion any thing hathinit felf, and excetleth the rell La glory , by fo much the mo<-e it approacheth unto divinity.- Forasmuch as Hermes doth rightly tell us, (not difagreeing in that from our Savi- our Chriil his dodrine) ihut Bonum zndperfeitumh onely God. Now the Macro- cofmicall Sun's dignity and perfection is eafily to.be difcerned , in that this Royall rhmhus doth lit in his chariot, even in the center or middle of the heavens, glitter- ing with his golden hair, asrhe fole vilible Emperour, holding the royall Scepter and government of the world, in whom allthevertue of the celeliiall bodies do ronhd , as ^^w^Z/cw, and many other learned perfonages have confirmed. And Proclus averrethj that all' the powers of the llarrs are congregated and collefted in- tp.one at the afped of the Sun, the which are afterward difTeminated by the fiery fpiracle of thi faid Sun upon the Earth. Doth not the Wifeman alfo by reafon of the glory of this heavenly velfell or organ, compare the brightnefs of the in-crea- .. '■ed Spirit or fiery emanation of divinity with it , by reafon of his excellency in.

Ecclut'ii^-''^- '"''S^.'^"^'"^ ' And again , is it not proved before, by the Son of Sp-ach , that the F.ibrick of the Sun is full of the glory of the Lord ? But 1 will fay more unto this point, in the eighth and lall Argument. The

Scft. I.' Mofakall Pbtlcfopbf^ ^j

The fifth ftiewcthj how by an Aritfimeticall regard , Divinity muft needs dwell in the Sun ; namely, as it is onely one unity , from which all the multitude of the. ftirrs in heaven do derive and draw their formalleffence, no otherwife than from the Arithmeticall unity , all numbers vvhatfoever are produced; for the number two hath but the form of one and the fame unity, twice conceived , and then one unity more maketh three, and fo'« infinitum. In the very likemanner as onecandle lighteth another , and a third, and fo proceedeth /« /»/«;V«iw. Evenfo, this one heavenly Candle informeth with light and beauty, all the ftarry candles in heayen , and yet it referveth ftill, without any detriment , his wonted unity in perfedion,. power, and glory. , ,

By the fixt Argument (which is Geometricall ) in regard that the Sun is amoft bright circular body, it mull needs be , that it hath a cenrrall point unto his cir- cumference, in the which all his illuminating power doth conlift , beino that the circumference is nothing elfe , but afemi-diametrall dilatation of a punttuall and effentiall vertue , from the center unto the circumference. And this is the mea- ning of that Axiom in Philofophy, In medio confifth virtus & Veritas, Now if that wonderfuU beauty, and clear brightnefle which is in the Sun, were not extended from the center, it would not Tp:ocscd a principio ifiterm,znd then it muft,like as the Moon doth, require fome other externall corporall illuminator ; but that is proved to be otherwife, being that there is not any body found in the world , that is equall in brightneffe unto it. And this is an argument, that it hath acentrall divinity, or divine vertue in it) which like unto the foul in the center ofthe creature, vivifieth or afteth from the center unto the circumference thereof, andfomaking thefu- perficies of the body a fiery and bright coloratum , caufech it, according unto the infinity of its centrall agent, to extend his beamy emanation to all the limits ofthe vaft world. Hence is it, that God is faid to be the center of all , whofe circumfe- rence is no where; that is to fay, in and overall, and beyond or without all. Nei- ther let it feem ttraiige unto any , that I fay, the in-created light is vilible , in re- gard of his tabernacle which it endueth , being that Scriptures do teftifie, that he is a conjumingfire. And again , that thefpirit ofwifdom excelleth the fun andfiarrs in trightnejj'e. And again it is faid. He is attired with light as with a vejlment. To con- clude, he \ifons & ptter lumtmsy and therefore there can be no light, either vifible or invifible m this world , which is not from it. i5oth not St. Paul feem to aver, that all vifible things were firfi from things that were not vifible; whereby is argued that all vifible light was firil from the invifible, whofe fountain is God, the which invilible light is continued in effence unto his like in the creatures, as fhall be fbewed anone.

The feventh is confirmed byanobfervationinMufick, namely, that the divine Spirit hath elected the Sun for his tabernacle, towit,by reafonofhis pofition in heaven. For if we confider, that God, as he is faid toexilt in himfelf, is reputed by Scripture tobe Ceitcd in the heaven of heavens ; and in another place , inthehighefi heavens, and yet he refpe£ieth andlookjeth down unto the earth • In that regard we may compare him ( fifacra cummundams componerefasfit") unto an unifon in Harmony ; for if a ftring of a muficall Inftrument be ftruck open , it foundeth a unity from tnc bridge ofthe Inlhument unto the nut or head : So we imagine, that a chord may be extended from the worlds circumference, or higheft heavens , unto the center or earth. Again, if we preffe the chord of the Inftrument juft in the middle, then each half chord being If ruck , will found in a ^«/</><»yo« unto the whole , and will prove the center or perfection unto each end ofthe chord , which will then poinc out, as it were, the circumference.

Now the confonant </«rf/'<»/o« is the moftperfeft accord of all others, and there- fore noteth, that the middle betwixt the light or heaven, and the earth, is the feat ofthe greatert perfection , which doth correfpond unto the unifon as i doth to 2, Vihich is in proportione dupia , in a double proportion. It followeth therefore, and by cffeft it appeareth, that the Sun is placed in this centrall feat, which correfpondetn unto the whole, as 2 doth unto i . becaufe it is the opinion of all Aftronomers, that the Sun is placed inthe middle, or center ofthe heaven. Nowhow this perfeft ac- cord was myfticallyfhaped out of the divine and radicall unity, or unifon, which raid, Fwr, and it was done , I befeech you obferve : Unity faid, F/W, and fo this unifon caufed a divine emanation, which made 1. and had the felf- fame regard un- to unity, as the diapafon or perfection hath unto an unifon. Now this bright ema- nation, by the which all things were created and framed in true harmony , elefted

^4 Mofaicall Pbilofofby. Book. 4

in this world the perfeft feat of its roy all regard unto all creatures, in the point of

diapafon,\^h,ich is ever in themiddle of the unifon^and therefore in the center of the

heavens. But it appeareth unto the eyes, that the Sun is ranked in the middle of the

feven Planets ; and again, it appeareth by the divine glory which {hlneth from it ,

that it is a feat of divine perfedion : and therefore the Platonitts have imagined ,

that the Solar orbe or fphear is the feat of their amma mu»di , or Joul of the world.

Now as this royall and moft confonant DiApafon , doth comprehend in his

capacity the other two inferior accords in Mufick , namely, D,apente-, and Diateffa-

rtf»,(fr«r of thcfe two united is the P/rf/j^j/iB compofed ) it is likely, that the whole

harmony ofthe heavens, and confequencly of the world, are put inpradife in this

created organ , theacloror player whereon is the eternall Spirit, which foundeth

out every minute from this his glorious Inftrument, flraines of life , vivification,

multiplication, pacification or prefervation , unto the creatures; for this is the

office ofthe eternall Chrirt in this world , I mean, the divine Word, in the which,

as rheEvangelift Ji»/'»tellifieth, is life. But of this,inthensxr.

Eightly, It is proved by a phyficall or naturall regard : For we obferve, and not we ondy,but the hearts themfelves; nay , the very herbs and vegetable plants ofthe earth, do feel, and as it were confefle , that the Sun is the chiefell treafury of vivi- fication and multiplication in this world. Whereupon it is apparent, that when the Sun approacheth near us , the herbs and trees which feemed as dead before , do now revive, put on their green coats, and flourifli with their bloffoms and flowers: But contrariwife, when it departs on the other fide of the ty£c]ttinoliially they put oft'thi;ir flowers and green apparell, and begin to mourn, as it were, for his depar- tu'e. ^ut,(inhSz. Paui , Dens vivijicat om/iia^ Go J doth v'tvifie all things. And theiefore if the Sunby bis prefencebringeth unto the world the vertue of vivifi- cation, iris 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 veffell, it doth effect thefe vivifying ads in the world , no otherwife, than the fame fpiric bemg affluently infufedon Chrifi^ A ofesj Elijah, and other Saints upon earth, did effedl wonders upon the earth, in healing, reviving from death, &c. Doth not the facredText alfo aver,that Sapie»ti^^t» Dens ejfHdnJupra omnia opera fuajecandum da^ Ecclel. I. TftmfuHm , Cod hat h pouredoat his fpirit upon all his works, more or leffe. Why then fliould any man make any fcriiple orquelUon, touching the Spirit's habitation in the Sun in abundance. This therefore is the chiefe fubjeft of this Pfalme of David i to exprefle, that the glory of God doth palpably appear, out ofthe creatures of heaven , yea, out of every creature the eternall Spirit doth fliine, or expreffe his glory more or leffe , and is, according to the gift which is given unto him, to bedifcerned out of it : And thereupon Jo^ faith, Ccelos ornavtt Deut Job. 1^.13. Spiritu fno , God hath adtrned or beautified the heavens with his Spirit. By which words it is manifeft that it is the eflentiall fpirit of God, which givetn by the abundance of his prefence the luftre and glory unto the Sunne , which for that reafon is termed, and that not erroneoufly, by the Plat onifts,(who therein have \.vs\mtt6.xhc^WYV\zVoztOrpheui,')OcMlHimii>idl , becaufe that in and by it as in a certain clear and fmooth looking glafle or mirrour, all things are feen and difcove- red : And again the philofopher Heraclitm, Si folem e mundo fufluleris , <]uid eji TtofirumCorpufcHlnm , fidefit anima} Nulla ibt contraliatur vena pulfatilis^ fentien- dum nullum inefl judicium , Nullus in eo vitalis ha'itus aut refpiratio : If thou takefh arvay the Sonne out ofthe world, what is our little body, if the foul be wanting ; There is no beating veine orputfe to be dlfcerned in it, there is no ytdgmeni to be perceived in it, there is neither breath nor refpiration in it. For this reafon alfo it is termed, Co>- dlif the heart of heaven ,\3zcz.\i.iz that as in the heart doth exift the lively fountaine of blood which doth water and humeft the other members ofthe body. So alfo it appeareth by ' efFeft that the vertue, vegetation, and confervation of all rhingsboth inferiourand

fuperiour, dothiffueand fpring from the Sun, forafmuch as it imparteth and in- fpireth by his light, life , and heat unto inferiour things and belioweth for- mall light unto the fuperiour. Now this light is a certain fimple a£l, which convertethunto itfelfall things, by avivificallor lively heat , which penetrateth I Tim! tf.ij. ^^' things , and concucSeth their vertues over all , and withall difperfeth and ex- Aa 17. 2.?. * p^lleth away all darkneffe and obfcurity. Whereby it is apparent, that if the lifeift. Judcch. 16.17. ^encrall be in the werdf as Sr. John faith ; and li this cathtltch^ fpirit of life vivifieth all Sap.7-Ji- ^things , isSt. Paul mdfudth z^xvCi-, 2.nd\ix.\\i fpirit of wifdom be brifhterthonthe 1 Cor. i». r ^^^ ^ fimple andpure fuifit, which is more mevablc and atiivethan all things , and Sap.7.M. ^ ' ^ '^ f sy t therefore

Sea, i.^ Mofaicall Pbibfofby. S^

there fere operateth all ift all ; and if ii fene.rateth a' I things bj reafon of hit purity ^ zs Solomon hkh , and all thefe properties are found in ths folarvertue ; Wliat fliould dirtvvade man from chinking, that the Hebrew Text was not rightly under- Itood of Jfrc/w, when he interpreted it , Pofmt taherrtcculu/nfium info/e. He put histaisrnacle ,»thefun} Verily this wa^ neceflary for man to undarliand , being that unto thi? very hour , thereare but few that will acknowledge, that the Spiric of God doth immediately operate and work in his organ the Sun , and by the Sun ; but being rather feduced by the Ethnick learning , they will admit many fubalter- nate agents, or efficient caufes,;>i?ryf, th^t is, of themplves, diiUnguifhed from the eflentiiU aft of God , which is the reafon of Idolatry,and worshipping of the crea- ture for the Creator, and negleft or ignorance of the Creator in the creature. For although it be faid by 5o.'(»W5« , QHodfulemprevenire oportetad henediEl o/icnrDei y^'Ai,i6.xi, fVe ought to prevent the fuK-riJmg to give tha»kj unto thee. And again we read, thac when we praj , wejhould conver our faces unto the eaS-y or r'tfingftin. Yet ou^ht we to imagine, that he teacheth this doft f ine for the Creator's cauie , which dwilleth in that bright tabern.icle,and not for the tabernacle's or creature's fake. For it was into this errour that the ^Egyptians fell, yi\io adoring this Ulumtnated creature in lieu of the Il/umtnatorydld build a temple and city in the honour of the S^n. Wherefore the itl- chariot and horfes of the fun, rvhich the ignorant Jewes had fet up hefo'^e the gate of Gods ' temple^Tvere jufHy puled down , which dijlinguifhed not the Creator from the creature. This errour, which to this hour cieaveth it felf unto the Ariftotelically learned of this world, is delineated in its true charaftcrs by that Evangelift, who did alfure us, that all life is in the Word. This word or ligh'^ faith he, is in the world, ani the world was made h'i -ty and theworldd-.dnotknow him. But as many as d'd receive or aci; now- ** • '• ♦• /tf^^?A/7» (namely, that he made all, and was all, and in all) were numb ed among '*"* the children of Gci. Wherefore all true Chriltian; ought to underftand, that he fillethall, vivifieth all, fuftaineth all, operateth all in all; for without it, they cannot be cfteemed the legitimate children of God ; they ought not to be fo ignorant of the Creator in the creature , being that his glory fhineth forth of tnem, and may be perceived by them more or lefle, thinking that he is abfenteven from the moft beautiful! creature of the world , who is prefent with all j for it is faidy that he fiHeth alf, and that not virtually or accidentally, as fome worldly wife- ^P"^*- ^•^''• men, by their Ethnik diftinflion, (diftorting by that means the truth of the Scripture ) will have it but in effence, being in plain tearms it is faid in one place , Chr:flisin nil, andoverall ; in him are all things: But Chrift, which is the true wif dom, is the vertuous, or effential! emanation from the Father , and therefore no acci- Hf'fj'' ''^' dent. In another place, The incorupt'.ble Spirit of Godis in all things-^ but that Spirit w-f^' j',*^* which hath no corruption in it, and prefcrveth from corruption, and giveth really life, is no accident, but a perfeft efience. In another place. Of him, by him, and in Rom. i i.jtf. h.m are all things ; therefore this is meant effentially, and not accidentally-. In an- other place, Godis all in all. And again the Apoftle, Of God the Father are all things _ ty our Lord JefusChriJly bjr whom are allthings. All which cannot be meant other- °'^* '^' wife, than by Gods effence , which is in and over all , becaufe that in himfelf he is onelyeffentiall, and therefore m accidents can be attributed unto him: andcon- fequently we may conclude , that Gods Spirit is elfentially in the creatures , and jfor that reafon we ought fimply to confider him, and acknowledge him in his works . For that perfon which profefseth himfelf a Chriftian, and doth not know this, is but a Chriftian in name, and confequently vain and miferable. And this is partly confirmed by the words of St. Paul, and partly out of thofe o£So'omon before mentioned : The anger of God ( ffiith St. Paul ) is revealed from heaven , upon the impiety and iniuflice ofthafe men, which do detain the verity of God in unrighteoufneffe- tecatife what is known of God is made manifefl unto them , for God hath revealed it unto Rom'i i.i*. them. F»r the invifble things of him are difcernei of the creature of this world, by thofe things which are underflood by creation , as alfo his everlafling vertue and divinity. So that the J are mexcufahle , becaufe that when they hntw Gody they did not glorife him, or five him thank^s, bit did fade away or vanifh in their own imaginations , and their foolifh heart wat dark»ed;and therefo e in faying that they were wife^they became fools, and chan- ged the glory of the incorruptible Godyinto the fimilitude of a corruptible man^and of birds, andoffourrfootedbeafts,andofferpe»ts,&c.WhsKbYhaT^eth,firRythAtGodou^ht to be pondered and known in his creatures , and that we ought to acknowledg and afcribe all the glory and vertue of them unto his Spirit,or divinity in them,ana not to miftakc the Creator for the creature. For he feemeth exprefly to argue and fig-

K nihe

% J

Mofaicall Pbilofoiby, Book. 4,

' riiEe, that his everlaflirig vertueanddivinity is in the creatures , an i thar" k.ap-

pearerhoutof them. For his words import that the inviuble things of him, are difccrned by the things that are created , as alfohis everlalcing vertue and divinity. And why not ? being chat 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 confequence the incorruptible Spirit. But Solomon coiifirmeth the above mentioned pla:e in this: All men are va.n by natme who arc ignorant of God. -^ and cannot hnder[hvid ' ' h':m that truly is i hy [ucb good creatures of his which they behold, nor ackyowled'^ the workmM by the confideration of his ivorhj. Wherby he argueih, that divinity in the creature may be perceived , in and by the afped of the creature. Wherefore it is evident that the Prophet faid rightly, when he did affirm i\\ztthe heavens did declare theG/'»'y 'f^d Afajefiyof God, by the beauteous apparition of that glorious Spirit, which did inaft them, and adorn their beauteous Hie, I mean the Sun , with fuch divine vivifying and illuminating vertue , which in aboundance doth pofleffe and inhabit it. And therefore I conclude, that the Prophet faid rightly , and inftru- £lingly 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 diftribute his gifts cf form, life, vegetation, and multiplication, unto every creature out of it. And yet I will not ackno wledg with Ar^Jiotle that Sol & homo generam hominem : That the Sun ofid man d» beget a man : but nther that the vivifying Spirit, which is potent in the Sun, and not vveak in every {pecifick creature is onely he that vivifiech all things , fend- ing his fpiracle of natural Heat and life, by an ordinary courfe out of the Sun, ro helpandainit the creatures to live and multiply, and yet he is not incluilvely in the Sun, but worketh alfo all in all, as well within as without it, being that it iil- leth all things, And this is good doftrine which arrogateth all vivifying actions, as well immediate as mediate foly unto him, who wholly adeth, and eftecleth all things, and confequently not unto the created oigan , in which and by whi.h he operareth : for in doing the contrary we fhall derogate from the Creator, to afcribe that which indeed is not unto the creature. As for the later interpretation which faith: Solfpoftdt tentorium in coelis: He made the Sun a pavillion or tabernacle in the hej - vens. What profit (I befeech you) can that doftrine bring unto man? The firll Inter- pretation 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 occafion of infinite errours in the world. And therefore it is an interpretation of efpeciall moment and inllruiStion.

The Second is a thing fo triviall, that it needed no fuch curiofity of expaflion ^ to fignify that the Sun hath his feat or place in heaven. Alafs, what child kno\v:th not this'by an ocular direction , without any fuch precept of the Prophet ? And what is this pertinent unto the Text going before. The heavens declare the glory of God, &;c. Why (hould he mention the Sun immediatly afterward if Whu ?^ To tell us that the Sun was in heaven ? A thing known unto every man. No, but that the heaven's beauty was derived fromthat glorious Spirit of God which had chiefl y his abiding or dwelling in the funny Tabernacle, that thereby blind worldly men, mightdifcern thatit wasGod, in that beauteous creature , and not the creature, which fent down fo affluently thofe vertuous influences and lights, which were eftufed out of the veffell of the Sun ; being that by the miftaking of that know- ledg , fo many of Gods creatures, which he framed out after his own Image, have been feduced into errour , and allured ignorantly to adore the Sun , and other Starrs, for Gods. Whichin verity are nothing of themfelves. Spiritu faoomavit coelos (faith fob) , He doth not fay Sole, but Spiritufuo, which made the Sun its Ta- Jo'j. i^.i 3. bernacle. And now to ourlalt Argument , wherein I will flnew you, how by the aflertion of certain wifePhilofophers, that expofition o£jerom feemeth to be con- firmed. Salchone, (unto whofe opinion alfo St. >^«y?'» doth adhere,) Qualibet res tantum Jibi Dei vindicat y quantum capax eji Ittminls : Every thing doth challenge unto it felffo much of d'vinity as ft is capable of Light, But the Sun is the brip;hteft creature in the world :" Ergo, it poffeffeth abundantly the Spirit of divinity. Many Philofophers therefore confent in this, not erring from thetenent of Scriptures, namely that In lnminenumen^ in nnmine lumen : In Light is divinity , andmdiv'rnny ijoh. '-I is Light. hli)d Plato : Nc loquaris de Ijco fine Lumine : Speaks mt of God mthatft Pfal. itj- *• Light, Doth not Scriprures confirm all this, in faying that God is Light, and that Deut. 9'. 3- ve^it'*rfen ^mi^ttf eft Limine quafi veftimento : He is clothed rrith Light At with a gar- ment.

Seft. I. Mofakall Philofopby^ ^j

mem. Yea verily,he is faid to be a coHptminafire.l conclude therefore, that J^raw hath

tranllated that place according unco the true fenfe, and confequently we may oathec th.;realon of Rarefaction and Condenfation from the prefence or abfence of the the Sun, and confefs,after the due examination of the cafe , that the onely A^enc of thefe two operations in the waters or cacholick Element, is the Eternall Spi- rit's p efen.e, adion and emanation, or his abfence and rett. And this is eafily de- monltratcd by our experimental! glafs ; for the nearer the Sun is unto us , and the deeper we are in Summer, the more will the aire in the glafs be dilated , which is manifelkd therefore, becaufe chat in fummer-time the water is beaten down, and precipitated lowelt. Again, the further the Sun is from us , and the deepe'r we are in winter, the more is the aire condenfed in theglafs ; and chat is made evident by the s;levation or exaltation of water in the neck of the mattrafs or glafs. Nei- ther do we fay thar the whole reafon of Condenfation and Rarefadion doth pro- ceed from the Spirit in the Sun onely, being that the fame Spirit is as well prefenc in this Elementary region as aechereall, and hath the power and life of the winds in his rule , by which both in the winter and fummer , he exalteth or deprefleth the waters in the glafs, and confequently caufeth Condenfation and Rarefaftion of the aire, as well included in the Initrument as excluded ; and by that means cauf- eth a diuru -nail change in the generall Sublunary Waters , or catholick Element of .li.e, after a four-fold nature, from one condition unto another. Which mu- tation or alterarionof the inferiour humid nature, out of one form into an other, i? comuioply call -d Ele.nents ^ as fliall be exprefled hereafter. But firtt we will come unco .heFabrick of the heavens, and fliew how they were framed out by Condcnfition and Rarefadion : EfFeded by this one Eternall Rnach Eloh$m , or Spi.ir of God.

CHAP. IV.

After what manner this Eternall Spirit or Ruach Elohim did frame ont the

Heavens, andfhaped or made the Starrs thereof, by his AH

of Conder.fition and RarefaBion.

ITistheApoftle/'««?''saffertion that the Heavens andthe Earth were of the ^<<- i Pet. j. 4. ters andby the fVaters^ by the iVordofGod. So that the Word, we fee, is the Agent as well in the Condenfation of the invilible waters , into waters that are vihble, andthen of thefe vilible waters into a viable earth. Thus was the world in gene- rall dittinguifhed into thickei: and thinner regions , by that divine Spirit Ruach Elo. him, which was carried on the waters. And this is well argued by Hermes, in thefe words, Difiin5lis abratifquertbas , qudii^neoSpiritHVehebancur^ emlcHltcjelnm,fap- fimand.s. tent in circnhs : Things being difiingitifhed and baltancei j therfhlchtvere fufiainedby a fiery Spirit, the heaven did fhine forth into feven circles. Where he fignifieth that it was a fiery Spirit, and a little before he calleth it Splendorem SanBunty the holy Splendor, which fuftained and bore up every circle or Sphere of the heavens in Sap.' n. 20. his due place. And hereupon the Wifeman : Omnia men fur a^ nHtneroque., & pande- re, difpofuifii feu temper afii : Thou hafi difpofed all things in mejifure, and n umber, and tveight, that is to fay, in a diftinft meafure and proportion, inpooderolity and levity, and in a due and convenient number , namely into feven diftind Spiieres, and an infinity of condenfed bodies : For although all the heavens be compofed of aire and fire , and therfore it is called ^ther qaasigneusaer; yet by the rule of St. Paul, who teacheth us, that things vifibte were firfi of things invifib/e , we'^'^- ''• ?• are inllrufted that both the vifible bodies in heaven, and alfo all vihble lights were firft of invilible waters , and invifible formall Light , which hath its root in God, the bright eternall Unity of all created numbers ; and therefore, as Jnfiotle faith* xhit StelU ixtdenf ores partes flit orbis. So I fay, that as the Subllance of the hea- vens is invifible by reafon of its rarity ; in like manner are the (iarrs vifible by rea- fon of their denficy : For it was Condenfation that caufed vifibiliry ; and Rarefa- fadion, which is the occafion of invifibility. And yet for all this, it is not con- cluded with ^r//?*?/*', that the ftarrs are the denfer parts of their orbs, but rather Lights which were included in the fpiric of the dark fhadow of the abyfle ; which fpirit in feparating of Light from Darknefs , fored upward by vertue of the in- cluded Light, and fo according unto the proportion of i hat eternall formall fire,

K 3 which

^8 MofaicallPbilofofbjf. Book 4,'

which it retaineth unto this day, as his corner-fione; it isfuftained and elevated inits proper placCjno otherwise then we fee that the artificial! fq^^b according unto the proportion of its artihciall andfadingfire, with the ponderolity of its body, is, during the time of the gunpowders force, railed in the aire to a certain height, moving neither lower nor higher, then the formall vigor affordeth it vertue , and there rcmaineth untill the force of the corruptible and waiting fire be fpcnt ; and then it falleth down agiine: But the Light of the ftar carrieth and raiiethupche fpirituall body, according unto the proportion of the mounting Light, which foreth as high as its power and the ponderohty of the body will permit, and fo ic hangeth perpetually at a certain diltance from the center ; becaufe the fire is of an eternall and incorruptible nature, and will not fade as that artificiali fire of the fquib doth. Now as all the illuminating vigors, and animating forces or flajies that are imparted unto the univerfall waters , was beltowed on them by that b ighc catholick Spirit or emanation, which was fent forth byCjod to be carried on the \\'i:d. 7. waters, which (as Scripturedothaverre ) is brighter then the Sun or Starrs. So there is none of all thofe Lights which are feparated or divided in effence from that glorious and glittering Spirit , whofe beams were difperfed over all the waters intheabylTe, in giving of them life and being. For this reaf on therefore (becaufe each Light had a diverUty in proportion of formall brightnefs and meafure of cor- pulency) it is, that one celeliiall body doth vary in his manner of vertue , motion, and influence from another ; but becaufe the extrafted quinteffence or purer raa- teriall elfence of all the Chaos, with thepurity of Light, that iffued from the creating Spirit, were united into an Angelic all alterity, both of thole natures in the figure of one mafie, fored up out of the dark abyfle into th; heaven's renter, where they challenged the Royall Phoebxan Throne, and that Sphasricall mafTe is to this hour termed the Sun of Heaven, which as from the created Fountain of Light enflameth and formally enlightneth all the rert of th© Starrs in the heaven> above, and the Element and elementated creatures below.So that after the univerfall con- tracted Light was effeded the fourth day of the Creation, it was ordained to be that capitall Organ of life and vegetation in the ftarry world , which did fend and fnowre down his influences and fiery fpiracles of life, confervation, vegetation, and multiplication upon the fublunary earth and waters.

Thus therefore in few words, you have thereafon of that Condenfation andRa- refaftion, whereby both the invifible heavenly Subftance, and vihble celeftiall bo- dies were made. And it feemeth not to difagree from the opinions of the learned Theologians, Bafilznd Damafcene , touching the caufes of the divine Spirit's a£ti- on in Condenfation and Rarefattion, before the apparition of the Sun in the hea- vens : Forafmuch as they will have the daie'sRar^aftion, or deare heaven to be occaftonedbyanemilTionof Light, ordained by the divine will or aft of this Om- nipotent Spirit: But they think that the night's Condenfation , and the opake or condenfed bodies in the heavens are effeiled by a contradion of Light, which was alfo caufed by the facred Spirit's volunty. Tnus therefore we fee out of the con- Refol. Theology feffion of certain of the prime Fathers of the Church, what was the caufe of the Tnll. 2. Port, coy (-Qndenfirjg Night, and the hot rarifyingDay,before the Spirit was congregated d'e ofeufrimi into the Tabernacle or quinteflentiall fubftance of the Sun, which was extraded Viei. ' by the Spagerick or feparativeadionof the divine Spirit, out of the huge defor-

med watersof the abyfle. And thereforethis alfo mufl be the reafon of Condenfation and Rarefaction unto this day : For as the Spirit in the Sun being far from us, and as it werecontraftinohisbeamesinregardof us, untohimfelf ♦ orabfentinghim- felf from our Hemifphere, fo that the cold waters do incline unro the nature of their mother Cha'>s, by reafon whereof the night and darknefs are long, andthe light and day bat fliovt and faint in heat : So alfo in that feafon the common fub- lunary Elementis fubjeft to Condenfation and Incrsflation, and therefore is con- ftrainedor contracted, into the confiftence of Frofts, Snows Hiil, Ice, and Cold Anowers , &:c. Again, when k is neare unto us, it oilaterh it felf, and by his heat and prefene, the cold waters become hot, andthe daies are augmented and forti- fied or made ft^ong in heat; and then the common fublunary Element is apt for di- latation and fubtiliation, being eafy to be inflamed and fet on fire wirh Lightnings, conifcations, andfuchlike. But I leave the hiflory of the Condenfation and Sub- tiliarionof the arrhereall Spirit, to defcend unto the like aits O" conditions in the fublunary Element.

CHAP.

§ea. !• MofaicaUVhilofofbyl 6^

CHAP. V.

JJ(r» the lower waters, or catholick.fublunary element , were djftingmjhed, ordered, and Jhapcd out into fundry dijiifiit fphears^ fvhich are call edf articular Elements, and that hy the forefaid allmwarking Spirit, or divine Word,

Since that it is moft certainly proved already, that the univerfall fubftance of the itokPim. ?» world's machin, was made but of oneonely thing, namely, of a matter that was fro Ntntra " produced out of the potentiall bowells of the dark chaos or abyfs, by the fpagerick fxtmida ex qui vertue of the divine Word} the which matter cJWtf/>/ tearmed Waters, and Hirr- *''.'"""> «3rc. mes the humid nature, of the which in generall ( as both Mofes and St. Peter aver ) g«. V. the heavens and theearth were made of old , it mult needs follow, that out of this j pcc. j.i, catholickmaffe of waters, the univerfall fublunary element was derived, which is commonly termed by the name of •'^rr, as all that humid fubftance in the celeftiall orbe is called z^^cher. Now this generall element is by the breath of the divine Spi- rit Ruach Elohim, altered and changed from one fhape unto another; for that which is the vifible waters » was made firlt of the aire , which is an invifible water, as a- gain the vifible water by condenfation is made earth. And this is proved, firft, by the words of St. Paul^ who faith , Perfidem agnovimus .jtiodfemfer ita ailumfn cum „ . ntHtido per Ve) bum^ ut ex its qua videri mn poterant fierent sa qne. pojfunt v'lderi : We ' ' '* l^ow by faith , tl}at it hath been ever aEled with the world by the word , that thofe things which can be ^e en, were effeiled ermadeof thofe things which could not be feen.Kwd. a^ain, Solomon faith, that the world was made of a matter that was mtfeen. But belides thefe Mr-rj proofs, we are taught by chymicall experience, that earth is nothing elfe but co- "*-^*'**' agulated water; nor vifible water any thingelfe, but invilible air, reduced by con- denfation to a vifibility; nor fire any thing elfe, but ratified aire. And, in conclu- fion, all the fublunary waters were in the beginning , but an invifible , humid, or wJtry fpirit, which we call by a common name, Atrc; and confequently the catho- lick fublunary element was in its originall, nothing elfe but one aire , being that heaven was made before the feas or the earth, as Mofes teacheth us. And therefore by faith we muft believe, according unto St. Patti'*s doftrine, that all vifible things, and therefore the feas and the earth, were firft made or produced out of things noc vifible ; that is to fay, aeriall or heavenly : For it is one univerfall aire, that rilleth the vaft cavity or vault fef the world , whichby reafon of its levity , tenuity, or invifibility , is called Heaven,- as contrariwife theearth and feas are fo termed, be- caufe of their gravity, denfity, and vifibility. Since therefore it is evident, that the catholick fublunary aire, is the main materiall ground and fubftance of that, which tl'ie world calleth elements; and that it isalteredand changed from one eftateixi- to another, by the Word or divine Spirit Ruach ECohim^ I mean, by the eternall wiT- dom; let us confider with our felves, how this potent Spirit doth effeit in that one and the fame homogeneall invifible, thin water or aire, fuch Protean tranf-mutati- onsj whereby there is an evident rotation made in it , out of one nature into ano- ther, which are therefore rearmed dilUnft elements. We muft therefore confider in the firft place, that this was that vivifying Spirit, which the Prophet called from the four winds, faying, Vem, Spiritus, a t^uatmr ventis & mfuffla i^terfeclos ifios ut Eztk. s;.?.' revivifcant. And therefore this one Spirit, Ruach Ehhim, was the royall comman- der of the four winds, andby confequence, could contraft the aire by his windy organs , and again dilate it at his pleafure ; and therefore it wai? he, and no other , that doth animate the four winds , and agitate the Angels , that are his under-go- vernoursof them, to alter and change the invifible aire into vifible dupes, when

and howhelifteth : And firft touching his generall a£i:, in ordering the aire into di-jerem. <i.i6 vers (hapes; it is faid. Dens vemos depromit e thefauris. And again, Aerfubito cogetur Job. 37. 1't. in nnbes O" ventus tranfiensfu^avh eef. Sapientia aptat pondns aeri , appendit aquas In Jab. atf. 8. tnenfura, ligat den fas nubes ut non findantrir ^ facitpLivia flatuta , & viamfulgetro fo-J"'*- *8. 25. nitruum. Goddraweth the winds out of his treafury. The air is thiclined into clouds , and thewindthat paffeth-by doth dri-ve them, Bywifdom he giveth Weight unto the aire y hanaeth or ballanceth the waters in it by propartion and meafure , biKdethfetfl the thick^ clouds , fo that they cleave not , giveth lawes unto the rain y aadmakjetha way unto the lightnings of the thunders. By which words we may conceive, that the invifible aire is the main fubje^ft on which the all-operating Spirit of God worketh, and bring- eth forth the fore-named vifible efFeds , and that onely by Condenfation or Rare-

faftion.

^o Mofaicall Phildfophy: Book 4,,

faftion, which IS infmuaced, by giving weight unco the aire. For by Condenfaci- on , he converteth the invilible aire into vilible clouds , and then by a profounder degree of thickening, thofe vaporous clouds are condenfed into raine , and the thicker and more unftuouspart of the cloud is concreted into a hard (tone or earth: So that out of the invilible aire, we fee evidently by condenfacion produced three degrees of vifible fubliance, namely, avaporousairfe , a thick vilible water, which is rain, anda denfe and ponderous earth ., which is the Hone called Lapis ce- rmnew , or Thunder-bok , ingendred by the Spirit of God in th>u fight which is made in the conflict, between the liquifying nature of the fire, and congealing dif- pofition of the cold water. Again, on the other fide, by rarefa£iion, the aire is con« verted into fire , namely, into lightning ; and all thefe receive their feverall forms? andchanges, from the catholick nature of the invifible aire, into thofe fhapes, in which after the alteration they abide. So that you may by this perceive, that all that which the antique Philofophers have termed Elements, are nothing eU'e but a four-fold changing , and mutation of one and the fame catholick element , or humid nature , unto the which, according as they in their changes do appear va- rious , have divers andfundry names, namely, of fire, water, and earth, impo- feduponthem. Now the principal organs, by the which, and in the whih, this Spirit moveth and afl^eth , by a diverfity of property, in turning and changing this catholick aeriall fubjeft into a four-fold nature, that is to fay, our of on^; thing in- to another, are the angelicall winds , which he hath ordained to blow from the four quarrers or angles ofthe earth, in adiverfe property : For as before I told you out

WJM. 7. ■ of Solom(.K*s, doiirine , that this wifefpirit was onefimple thing in effences but man' fold in prfferty or operation ; fo doth he, being but one Spirit (for it is faid, Veni f;,ir!ti*s a.

£z<ek, 37-9> qftAtuarventts") act after a four-fold manner by his four-fold angelicall winds , in the catholick element of aire ; for when he blowerh o"- breatheth from the North, he contrafteth the common element into an earthly body, nr.mely, into froft ,

Pfal 147 4. fnow, hail, and ice : AndthtKiors David taithy Deo efiittent^fermonenffMum/Kter- ram , cjuamcele-rrimeexcurritverbHm ejus cjui edit nivem ficut lanam ^ pr'-tinain fictte cineres difpergit ; dejiclt q-elufuunt taucjaamfru^a • cor am fri fore ejus ejuis confiflat} Emittens verbum ftium Ihjuefacn iflayJintHlac efflat vemi'mf'um, ejfluttn( aqus, God fe-Ading forth his word upon the earth y tt runneth f wifely • rvho bnngeth forth the fnow like rvool , ani d.fperfeth the frofl like ajhes t and cafteth down his ire I'.k e lump s ; who is able to reftjl- aga'mflhis cold} Sending forth his word., he licjue^eth or melt'th all thefe , fo foon as he bloweth forth his wtnd^ the waters do flow forth, &c. Our of which fpeech we may gather, firft,thatitis but one word or Spirit of God , which both by a northern contra£iion doth change the fublunary element into an earthly conditi- on, and hard and vifible confiftence, namely, when he bloweth from the North,

Job. 57. J. ( and therefore faith ^b ArUuro egreditar frigns, fiatu fuo ed't Deui fortis glaciem, & latitttdinem aqUArum coarliat. From the North commeth the cold, the mighty God doth bringforth ice by his breath y andcoarUethor ftraiehtneth the latitude ofthe waters ) and alfo by a fouthern blaft , doth melt and undothofe terreftriall efFefts, which by his northern fpirit it did produce and caufe.

Secondly,rhatthefubjeft in which, and on the which it did operate, was the aire, which it did mcramorphofe and change from a foft , tender , light , volatil , tranfparent,thin, and invifible fubliance , into a hard, rough , heavy, fix, opake, thick, and vifible maffe.

Thirdly, that the word there is taken for the effentiall fpirit ofthe windingene- rall, and therefore it is ufed as well to contraft the aire into fnovv. ice, or froll, as to dilate it. Again, the Pfalmifi faith, Jngeli Dei facmnt verbum, ?,cc. Again, when he brcatheth from thefouth, then this generall element becommech vapo- rous, airy, humid, and hot , and will eafily by the concourfe ofthe northern forti- tude, though in never fo fniall a meafure, be changed inro cloudc ;for the fouthern bl.ili is ever apt to undo the effeft^ ofthe north , andfo by theirmituall a£iion,a middle nature of a weflerly condition will be produced , namely, warer, which is between aireandearrh, as theweflern pofition isberwixt thefouth and north. But the fouthern blaft of its own narureish^r and moift , as is the difpofirionof the catholick element of aire, or elfe the word being fent from thar quarter, would not have melted andundone the cold and drieeffefts of the north, as is faid. Again, that thebreath ofthe Lord which commeth out ofthe Sourh,affe£^eth thecatho-

Abjkkuk- 3.3. '^'-"'^ element of aire diverfly, but fpiritually, this Text of j4f'ak^k>''< doth te(iifie ; . Cod comming-from thefouth , his glory covered the heavens , tind the pefiilence went ba-

f:re

»

Se6b.i.' MofmcallVMofofby, yi '

fore his face, 8cc. whereby he argueth the invifible effefts, namely, the corruption and infedlion of the aire , which this divine Spirit in his difpleafure breatheth forth from the fouthern quarter of the world.

But when heworkethor operateth in his windy organs of the Eaft, then they imprint upon the generall element a fiery character, and dilatech his fubllance into the nature and difpofition of the fire , and then may it paffe under the title of the Element of fire ; as we have it confirmed out of many places of the holy Text , Pracepit Domims ( faith Jerom ) v.ento calido & urenti ; or, as TremeliiHs hath it , Pfiravn Eurum filentem ut f er cuter et fol caput Jo»£, adeb Kt ejttt- Jonas. 4. 8. areti& pettit animeft^ti m mortretur. The Lord commanded a hot And-hmning wind^ or a ji'tU eafitrlj wind ^ to go out , thatthe fmt might {irike upon Jonas his head , that he might be enflamed with heat , infomuch as he diddefirt in his heart to die. And again* yentMs urens feu Eurus deficcabit frnStits ejus, & rami ejus erKnt}narcorecontratii,^ix\i_i6, A burning or Eafierly wlndjhail dry t:p his fruits, andhis boughs jha/l be confamed and Gen. 4 1 . wafted. And again, Ventus Eurus aduret fpica4. And JEHOVAH faith in his anger, Amos. 4.9. Fercu/fi vos in vento urenti & in aurigi»e multitudincm hortorumveftrorum, Mifi in -vos fefiem pro ratione t/Egypti, I havefiruck^you with a burning winde^ and havebla^ ftedthemultitudeof your gardens. I have feitt amongyou the pefiilence-, after the man' jiof jg ner of that »f(i/£gypt. Again, Poflquam veniente Euro^vento jEHOytjE a deferto af- • *• ' pendente exarueritfcaturigo ejus-^^ fccatusfaertt fans ejus, After that byEurusjhe wind of jEHOt^-^ U comming and ariftng out of the defert , his fpring and fountain was drjed up. And Haggaj, Percujfi vos vento urente & grandlne , omnia opera manuum '^'' '* ' ' veflrarum.l have fhuckjyou with a bjtrning winde,&with hail, even all the works of your handfi &c. Whereby it appeareth, that at the bla(t of thefe eafierly winds, the aire or caiholick element becommeth burning and fiery , fo that it heateth and enfla- meth the bodies of the creatures. On the other fide , theoccidentall winds are found by experience to be oppofite in nature and condition unto thefe ; for they convert the hot aire orgenerall element into cold and naturall vifible water, being that they are the procurers of cold raines: So that we may fee by this, that the for- mall ad in each Angell of the four corners of the earth , ( of which the Apecalyps p^ __ ,_ doth make mention ) hath an e(fentiall vertue imparted unto it from God, accor- ding unto his volunty , at the inllant of the Angels information ; and therefore in tha? very property , doth the angelicall creature ad in the common element, or lower waters , in the which the creating Spirit properly was , when he made it, fo that the common element is daily informed anew, and altered , by the formall or effentiall ad of the angelicall wmde, which bloweth with dominion ; infomuch as if the eafterly angelicall wind informeth it, then it becommeth a fiery element, for it heateth and drieth by fuper-excellency : If a foutherly, it is changed into that element's nature, which is called aire; and if a wefterlyfpirit hath dominion , it is converted into the temper and proportion of water: Laffly, the Northern blaft tranfmuteth it unto the confidence and difpofition of earth.

By this therefore that maine doubt, which hath fo long troubled the Peripateticks and hammered in their brains, and yet hath never been rightly refolvedby them un- to this day, may eafily be undone and taken away ; namely to find out the eflenciall form of the Elements. Forby this true Philofophy we find it to be an Angelicall Spiracle, or effentiall blaft of wind infufed by the Spirit of God diverfly, intothe aiery or fpirituall veffell, to alter and change , according unco his will, the humid paffive nature out of one condition into an otherrMoreover the Catholick air being diverfly fo animated, bringetb forth and informeth a new, after the condition of his variety of animations,a multiplicity.and multiformity oH Meteors : As for example the Eafterly element brings forth children like it felf. As are the fiery.and light /I/f- f?5r/,namely Corufcations, Lightnings, Comets, and fuch like, according unco the nature of fuch Seminary influences, as fhall defcendfrom heaven at that inltanr. The Southerly, Vapours, Clouds, Lightning, with Thunders, The Wefterly, Cold raines,and as it were Snowy refolutions.The Northenly, Frpft, Snow, Ice,& Hail .

But I know that this wil be cbjeded againft me. What then will you make of the Earth, and Seasf Are not thefe diftind Elements which have been from the begin- ning .> Ianfwer,thatifthey liftenunto St. P^f^rj dodrine , he teacheth that f/:'^ Earth was of waters , and theVefore the waters were before the Earth ; and again the heavens were made before the Earth, as Mofes flieweth, and therefore the Earth ap- peareth to be the Faciei or thegrofferpartofthe lower waters, and the vifible wa- ter the groffer part of the Ayrc. For doth not the Apoftle P/Jw/telLus in the Text

be'fore

• -2, MofaicallPbiloJopbj/. Book 4.

Heb. 1 1. before mentioned, tfMt things vifible wreprft of things inviftb 'e > The change there- fo.eof allchin'^s vihbleorinvilible, are effefted by the CondenI'mg or contracting ■ faculty, and property in the all-ailing fpirit : And the reducing of them againe from a villble edate unto an invilible J iscaufedby the Ratifying or dilating ai^ of the felf fame Spirit in eflence, but differing in property : And therefore as air was chan- ced into water, and water into Earth, by the degrees of Cold ; fo aUb is Earth chan- ged infenfibly intowacer,andt\'ater into Ayre , by the feverall degrees of heat .-for ' ff this were not , how is it polTible that fo many waters falling from the Clouds, Aiould nor more and more augment the Seas, and diminifli the Ayrefor why fhould fo much Earthen Coals, and whole mountaines of wood, that are burnt not make the earth leife in Confiftenccif there were not an hourly^upply, andtranfmutation of Ayre into water , and from water into Earth ; which though this divine nature doth effed , fecretly and infenfibly, yet by effe^ it is proved true. For when the the wood and Coal is confumed, we fhall find that their terreltriall Corpulency or bodily maffe, is almolt refolved by fire and heat ; into wacry fmoke and fumilli ayre. But the Philofophicall axiom is, that everything is refolved into his firli master oi^ principle; therefore it is apparent that both the water and aery fmoke , which make up the Earthly bulk of a great Oake, or mountaine of pit-Coal, was firll of the invi- fible Ayre : Again, if thefe vvere not fo , the brimftone, Stones, and dult, which, authority of the Bible and common experience teacheth to defcend from heaven, being that they fall in one place or another daily , would increafethe Earth morS and more. But leaving thefe fpeculative proofs, I will defcend unto fuch ocular de- monftrations, as I have learned out of mine Experimental! glaffe.

, The Demonflration.

We find, that from the lower regtonofthe Calender- or Weather-glalTe, unro

the fummity or top of the head, there is nothing but a portion of the common in-

vifible element , namely, the Aire within it; But we fliall find even in this little

modell of aire , ftrange mutations or alterations efFefted , by vertue of the four

winds which blow in the open element ; for when the hot Ealkrly wind doth

bloWjit dilaierhandextendethitfelf all along the neck of the Glaffe, andbeateth

down the water unto the lowelt degree, by reafon ofitsexrenfion , fo that it ap-

•pro-ichethunto the nature of fire ; forfireisfaid to be nothing elfe, butaireex-

^ treamly dilated, though indeed it is the abundant prefence ot the h-ight form

whiibdiiateth it fo; but if the South-wind bloweth, then it will not be fo extream-

ly dilated, but it will endue the mean nature of aire, and therefoieit willdrawup

the water by certain degrees. But if it happen , that the wefterly wind have che fole

domininion in the fublunary element , then will the aire in the Glaffe growthick-

cr , and for that reafon it draweth or attrafteth the water higher. For cold hath a

great power in the faid air, whofe nature is to condenfe and thi>. ken. ,

Lallly, if the cold northern winds do govern or difpofe of this uni verfall fublu- ^ rary element , then will the included aire be contraded orcoarcied into a very lirait room, which is argued in this , namely , bee aufe the colder the winde is, the higher will the water be elevated in the GlaHe ; and therefore it is msde manifett , that by how much the more the aireiscontra(fled , by fo much the more it is thic- kened, .ind confeqiiently it muft be made ponderous , confidenng the proportion of place in which it is ; for all the aire which weighed thus much in half a yard of Place,doch weigh at the leall even fo much in 2 inches of Space, after Cohtradion. Thus you fee , that in verity there is radically but one catholick fublunary Ele- ment, though by the angelicall fpirit that bloweth from the four corners of the heavens, it is four-foldly informed and altered , whi:h made the Antienrs to ima- gine in their phantafies , four didinft elements of an eqmll birth and beeingfrom all beginnings. Bur you fee apparently by this that is faid, that this pofition of the Peripateticks , and other fefts , isfalfe, though that it hath gotten an univerfall name and dominion in this world, among men as well of learning, as of the igno- rant, who ground their fayings on the doctrine of the learned of this world , who are corrupted and feduced from the truth , bytheEthnick difcipiine. Iwillnow expreffe unto you in the lait place of this book, how afl generation and corruption in this wotld is made ; and that the lowed profundity , or terminus adcjuem , the motion of corruption tenderh, is hut unto the fimple element of nature; and then beginneth a new generation from that principle , being four-foldly altered,

ac-

Seft. I.' Mofaicall Thtlofofbyl jj

according untothe nature of tfie four winds , and therefore when the dead carcaf- fesfhould live again, the Prophet faid. Come from the foKrrvinds, O Spirit , ''''d i^/ojv Ezxk, tj. on thefe dead botiesy that is inform and vivifie their Spirit with thy breath : for bones were made after a hard NorEhern and fixt irianner, the humours after their propor- tion; the Welkrly and Southerly property, namely flegm and blood i andlattly, the Spirit of life came from that alUvivifying fire, which Hifrw^if/calleth Spkndarem SanUtim : The holy Splendor,

To conclude, I will demonftrate the myftery of the worlds Creation , by way of an Arithmeticall progrelfjon, after this manner.

Here we have the progreflion in the worlds Creation: where i. fignifieth the Unity which was before all things, which whilft it was in it felf, and did not fliine forth, conteined its inafting property within its potential Nolnnty or Dark-, nefs , and therefore was efteemed as nothing, in regard of mans weak capacity, although that in it felf, it is all in all. Then the rank a. fheweth the aduall ema- nation of the in-created Light, out of the potentiall Unity, at the prefence where- of thehumidnaturedid appeare out of the dark abyfle I. o. in the fhape of wa- ters, fo that the light and waters as aftive and palTive , are ranked next after Uui-

ro. Light. T ty thus, ^ o. Water. > then by the fiery Spirit of eternall love and union, thofe

two oppofjt natures, are joyned together, into the nature of heaven, byafpiritu- all union, or compofition •• the which is termed by the Platonicks, rhe foul of the world , which the Philofophers have (tyled by the name of Oninta effentia , the quinteffence. For we muit underRand, that as the 4. Elements^ere made after the Heavens, fo alfo are the Heavens faid to animate the Elements, no otherwife then the foul doth the body : So that this degree of Progreflion in the Creation Itandeth

To. Light. 1 _ , To. Fire.

, ^o.Aire. v The laft fcale in the Progreflion Jo. Aire. ' So. Water. C ofthe worlds Creation is thus, ^o. Water.

C3. ) CO'E^rth. ^

which importeth the four-fold alteration of the catholick Element by the four Winds, which was and is efteded by the Word the third day of the Creation, and this was nothing elfe but the generall fublunary or lower waters.

This therefore was the eftate of the world in the Creation, and in this very Rate doth continue hitherto, and will do till It be refined by the fiery Tryall. All this the wife Hfra»i?.f,hatb,according unto rhe Tenor of ^</o/f^, defcribedunto us ex- actly in thefe words : Erat umbra infinltain abyjfo , acjita i»fuper & fpiritus tCKUU p;„g„,^ i»telle[}»alfs per divtr.am potenttam in chaos ineram : floruit autemjpleudor fanclus, qui ff.b arena& humidanamra element a dedHxit ; cumque indlfiiniia fuiffent, levia pofi- modnm in excel fam rea'onem provoiarunt, gravia fub arena humida reCedemm ; difttn~ His ItbrAiifque rebus, cjti£!q_/ieo SpiritH vehebantur , emicult caelum feptem in circu~ /w, &C, ^ n infinite jhadofv or darknefsvas in the abyffe, moreover water and a fub~ til inte/URKallfpirit, was bj the d.vinep»i^a>!ce in the Chaos : y^nd a holy brightnefs orfpUndor didfiouriflj, the vhich did reduce the Elements under the heaven, and humid nature, andas they were undifiinguijhed, afterward that portion which was lioht , did fly andfepe up unto the highefi region ; the weig htier part did re fide and take its place un^ der the moifi heaven, 7 hefie things being thus d^fiina-uijhed and ballanced , which were fitifletned by a fiery fpirtt, the heavens d'dihinefGnhm feaven circles, &c. This I fay, is the manner of the world's Fabrick, as alio of the rotation of one Elementary na-

L ture

y^ MofmaUFbilofojkf. Book 4;

ture inro another; caufed partly, by the absence or prefence of the Spirit, riding in his charior or Tabernacle, which is the Sun. Hence therefore proceedeth that al- teration by Condenfation or Rarefaction, which is obferved annually in the world, but efpecially by the four windy Organj, or Angelicall inftruments of this aeriall region, and is effedled alfidually by changes all the year long, as is julVifiedby the vveather-glaffe's obfervation.And we muU with diligence oblerve, that thefe mem- bers of the worlds Fabrick do endure with incorruptibility alwaies, and fhall ne- ver alter uQtill thelaftPEREAT. But the creatures which are compounded of this generall Element, and are diverfly altered or informed, fhall pafs or begin their generation from the fimplc Elementary eltate, which is in four, t^uafi a ler- mino a quoy unto the compliment of generation, or compleat compofuion, namely 8. tancjuam ad Terminum adquem. And again, the corruption or refolution of that . cr; nerated compound fliall have its Termmam a quo , or beginning from the degree of compleat compohtion 8. and his Terminus ad quern; that if, the complement of refolution fhall be in the common or catholick Element, which is aire, four- foldly altered in his fimple nature, as (hall appeare in this which foUoweth.

CHAP. VI.

The true Mjftery of Getter Ation and Corruftlon {jtlfo a touch of Re-generation or RefHrre^itn ) is, afer the doUrine of helj/ Serif ture^ herein E.xprejfed.

A

S we have plainly, though in few words, expreffed unto you a dark privattve Principle, namely that which feemed before all beginnings to be with at form, and therefore mortifieth and depriveth of life, and is as it were out of all exigence, in regard of our capacity ; by reafon that the active vivifying light doth not iTiine forth, but is hidden in the center. Soalfohavewe manifefted unto you another Spirituall Principle, which is Light, now (bining forth of D^rknefs , and thisij that only which informeth, vivifieth andanimateth all things with life. I told you that all was but one effentiall Unity : For the three Divine Perfon was but one and the fame in eflence, and therefore that Light was unto him as Darknefs, and confequently that he was the beginning of all beginnings ; that is to fay, he is as well theprinciple of Privation and Corruption, as of Polition and Generation, whereof the one is the Ack unto life , namely the in-created Light ; and the other is thepaffive of life or death, and that is the waters ; forafmuch as they were derived out of Darknefs, and therefore by reafon of their Darknefs they partici- pate in their palTion, as well of the privative, asof thepofitive principle ; and for that reafon the Actor in both extreames is God, which is Unity, whoby the with- drawing of his vivifying Spirit from the creature caufeth death and privation , and confequently leaveth nothing in it but the characters of corruption and mine: Contrariwife by continuing his incorruptible Spirit in the creature , it remaineth by the prefence thereof without corruption. Alfo after that God doth withdraw his Spirit from the creature, then the creature dieth; if he fendeth again his Spirit of life intothe creature, it reviveth and rifeth again. This wa=: the reafon inone fenfe of theRefurreition of our Saviour, who for that caufe was termed Pnmtvus refur- reciioais a morttiis : The firfi that rijfe aaain front death unto eternaU life. And in an- other fenfe it was the caufe, that £//<?/ raifed from the dead the child of the wid- dow; andth.1t the bones of Eiiz,ens caufed the murthered -^malthiteto rife ?giin; as alfo that Chriltcaufed Laz.<n-!ii to revive when he was dead, as fhall be (hewed hereafter. I will therefore exprefs unto you out of Scriptures, firftthatGod (to whom the act of privation is as familiar as rhat of pofition, if we only confider the watery or p.ilfive compohtion, forafmuch as it participateth of borh extreames ) is the only Actor a; well unto death and corruption, as to life and generation. And then fecondlv, I will briefly prove unro you , the manner how the felf-fame Unity ineffcnceoperateththus ccntrarilyin the watry o: bodily Subject of all things. 7ob ?. i8. Touching the firli : Scriptures fay, /•' is Godthat irotfndeth a>id H^rii-jth , and it is

^^"'■j|""i 1^* he that c-<re:h. And again, they fay in the Perfon of God, / kjUa-'tdt mal'j alive Ecci.ti! 14." a7n'n, ln:ir\othtrY>\ice,T h'»*hafij;o'!ver of /ifeandde.tthitithim hand. Thntibrin^- tjltimo the crave i iiidr:dMc;(i k^ck^agtuyi. And the Son of SyrAibf Vita & Mo^-s,

bonitm

Sed.i, MofaicallPhilofofby. j^^

bunum & milium a Deofast^ Life 4nd dctth, j^uod^ni :vl!'y.% efrom Goi. Now for chi fe^ond, namely , to lliew how the Lord op.;rateth by one and the fame Spirit , to luv,, death, and reiurrection, we may eafily gather ic , it wewillconaderwuhouc felves, thar it was the all-inacting Spirit ot vvifdom, which tint did inform ths Worla wirh life and being, and did give life unto each creature , and dorh p"eferve it from death and coriupcion , fo long as it abideth and operateth vivify ingly in the' faid creatures : And therefore it is faid , D:o ferv'tat omnu creamra , ejn.a dxifil & Judeth 16.17 janinJUutj'i'i'.' fii j^iritumc^ creatd junt ', Let every creajtre ferve God., for thou fpii- kcfl- aitiA. the/ were u/adr^ thou diUjf f.»d thy Spirit, an hhey were cre.^ied. Again, Dens r.012 u. qxo indtj^eHS uat 'ntnio^s vliam d)" Infptratiofiem cr ymma ; G -i, f/t w^fijtg the Aftt. 7.1 J. aid oj a,: y, g:vclh or befioweth on al c eatures , life, and i-i plratim or breath , and all |

ibi'.^<. In inoth'.T p\icc, Dehs uarjittum popiilo !j i ej} ptper terram , & fph-ttumca!- Ifii. 42.5. cat .biseum. And ic was for this reafon that the Pfalmilt faich, Vita adejl benevo'.en- Pf*l. 30. €. ti^ J^''iO^^ J Life it prefcfii through the benignity .fu)d. Vu^e reftanrator efl JE- pi^l'^'' ^* HOVA,G}dtstbercflorerofrife. Vit£ meafontesomnes aDeo , ^l' the fountaines of pri' ^'^' 7»y ife are fro-//Gd. Vii£pro:o.ioitoellbe>7i^m;.uJt:.UO'''i_/E, I he pro:o»ci'gof life h frcughthebeiigniiyofjEHX/'A. Wheaupon it is appfenc, [hit the pre- fen e of [he vivifying Spi ic of God, is the caule ot lite inulripli acion, and p.efer- vation. And therefore job faid, Fifttatio tua coiijervm fpo tt::~f ^'■nm, hy vifnat on Job. lo.ii. fief rvvth mji fpirit. As cont, ariwife, theabfen.e of rhe fa Tie Ipi it leffe or more, is theoccalion of licknelfe, death, deflrudionorcorrup-ion : And therefore it is faid, Deis m<.ilosreln-<]itlt , & ah^ci.nd't facieinf:am ab mp'is , ut obuenian i'.< mala ^^^ J'-i?- m»:, A & angdflite : Godforfa'"^! h J>e wickfd, and bide: b ha face from fuch .« are impi-' oas^tla evti I and »eceffi y mty encumber th m. Bur the fpe. iall.a'ifes of life, death, and rcfurre£tion areexprcflfedinthefe word; of the P-opher D.;i/;i b.;fore mentio- , ned , OLord, horv glonout ar- thy rvorl^j ? inwfdvw ihon haft m.ide them all , the earth is faV of thy r,ches; fjisihe w'defeu, and nmmer.b'ecrecp'ngthtngs there n, pr 1 . Thoti givifl unto them and they ^^ath^r it y thjuopcvefl tb'ne hand ^ and they are filled with good things ; but if thou hide thy fict they are troubled 1 rf thi,u takjft away .heir bre^ith they die , and return unto dufl. Attain, if thou fendeft out phy Sprit they are re-creaied , and revive y and thou reueweft the face cf the earth, &c. Pft', 104.20. Lo here the elTentiall reafon aud central! man- ner ofGeneration and Corrupiion,is exadiy defcribed and fee forth by the Pfalniili^, namely, that by the prefenje and benigne aftion of the incorruptible Spirit of the Lord, life is continued ; and contrariwlfe by the abfence, ordeparring, or by taking of it away fro n the creature, it dieth and corrupteth ; for fo long as tne in'oiup'ibleSpi it of the Lord acterh andworkerhin the creature, it is not polTible ic iTioulddieor corrupt ; but when it deparcech, death and corruption mu'' need-; follow '. alfo when it abideth in the body , but reikth from his adtion , C", as ir we'-e, wi'hdraweth his active beams from the circumference unto the cen- ter, ( which "-he Prophet tearmeth, 77)f/j;<i/M^ 0/ Jo j'j /<»cf) then is the creature troubled, wh'uh is as much to fay, as it is fick; bur if it be totally taken away, then the creature is forced for want of it to expire and die. To con.lude, if ic return andfhineth fo'thagiin unto the creature, then it reviveth again , as it did unco Laz^ar is, and unco the Widow's child which the Prophet raifed. Whereby ic is ap- parent,h )vv death is nothing elfe, but the abfence oftheertenciallform ; andcon- iequently it is made evident, that the vivificatingformis immediately from God , and not that imaginary one which the Peripiteticks have groped after; and I prove it evidently out of thefe places, though the precedent Text doth exp'efle it plainly enough, N'oytpermanebit{fi\x.'t\i\\t'L^xd) Spiritus meus in hcmir.e in atjmum Gen. tf.J. quia car 0 eft, eruntijue Dies ejus centum vi^i>2tt annoruw. A'iy Spirit (hall not remain perpetually in wan, beca 'tfe he is fle(hy and Viis d.ile\\loall 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 abfence thereof death muft needs enfue. Butbecaufe the curious will fcarce approve of this tranflation of 7fr»w, faying, that the nature of the Hcbew Text is otherwife taken, I will maintain and confirm itbythelike, and of the fame condition in Job , S> Deus apponeniad hominem an.mdm fuam, Spiritum attt fla- jo],_ j^ j turn ejus aife reciperet vel traheret , defceret & e.x'piraret omnis c.ire, fimul & homo i-t cmerem r verterttur : If God, fetting his r/tind^ upon man, jhould rece ve or draw unto himfelf his fpirit or breath oflif-, all flelh would ft 7 a'^dd >, and mat alf together with him wou'dreturn unto a(hes. So that we fee, it is the Spirit of God which giveth life, not onely unto man, but alfo to every other creature : And that it is meant .by

L z the

I

•75 Mofaicatt Pbikfofby: Book '4,

the reall vivifying Spitit of God, which giveth lie unto man exprefly , we have it Job. 13. 4. confirmed thus by _^fl^ in another place. Spincits Dei (uithj*^) /ifw me & :nfpira- tio Omripotencii vivtf.cavk me ; TKe Spirit of God made me , ayid the inspiration if the Almighty hath vivified me, or given me life. And therefore it foUoweth, that if the prefence of this Spirit doth caufe generation, life, and prefervation , ofneceifity the ab ence of it mult caufe corruption, death, and deftruilion; for when the Spi- rit of the Lord is removed from the bodily mafle of the creature , it leavech it de- formed , and, as it were, another chaos, or terra inanis & vacua , being that ic is detiiiuteof the Spirit of life, which did make it to a£l and exilt in its fpecifick nature. And foraimuch as this incorruptible Spirit doth preferve the corporeall maffefrom corruption, by his incorruptible vertue and power, it foUowcth there- fore, that when the Spirit is departed , or abfolutely contraded in it felf, without any external! act, themafle multofnecefluy forthwith die, and return unco a pri- vative nothing.

Now the dirference between the refurreftion from death, or rather deadly fleep, unco ateroporall life, ( for the words of Chait were tcui-hing L<««,4?-«j , that he was not dead but flept) and that which is aneternalllife,isthis ; for as there is no- thing that hindereth death more , than the prefence of the incorruptible Spirit, (o alfo is there nothing which hindereth the perpetuity of living more, then a cor- ruptible body, or a body fubje>ft unto death or corruption ; and therefore chat bo- dy mull die, that it may put off corruption, and endue incorruption , namely, by

I Cor, 1$. 35. purification and feparation of the corruptible addicaments , whi h is eflFe(Sted by a loofning of the tie of the alterable elements , and a freeing ofthefpiricuall part of the corporall compofitionfrom its long captivity, that it may become pure and clean;whichbeingdone,thenby the union ot the incorruptible Spirit withic, all will be made fpiritualljfo that according unto the dodrineof St. Paul , That nh.ch J. I < 2, ii fowed, VPitl not he quickened except it d.e. Andthat which thoufowejl is not ihe body

ag 20^ * that [kail be,bnt God giveth it » body at his pleasure, Andtherifore Oithehody is fiown in corruption^ fo it rifeth in incorruj ton j as It is fawn a naturall or elementary body, fe it is raifed a heavenly and fpiritua'l body. So that the body niuil die, that it may pur off corruption, that is, the corruptible portion of the impure element , that it being made fpiritualU may abide witn the Spirit of life for evermore. For this reaion he af5:meth , that fle,h andblood cannot inherit the kingdom of God , becaufe in their ele- mentary nature they are fubjeft unto corruption, and therefore cannor inherit the land of incorruption; but it is the pure fpirit of the blood and flelTi which dfe (af- terthey have depofed their grofle tabernacle) unco incorruption, being inimaced by the incorruptible Spirit of the Lord , which onely caufeth atamporali life in thenaturall or compared elementary maffe, andan eternall one unto rhefpiri- tuall and refined body, which is contrary in condition unto the naturall body, as

( Cor. ly. 44. the Apolile doth juftifie; for by purification, it is changed from an elementary bo- dy unto a heavenly and fpirituall one. Do we not fee after the fame example, how thevery grain of wheat is fo exalted in vertue, after it hath endured corruption, andhath been freed from the grofle elementary tie, that it would mount and foar upward towards the heaven , were it not that the fpirit fo fet at liberty is detained by the elementary ftufFe, which hinders it in its afcent ; and yet nevertheleflfe it is fo dignified alter its corruption, that its vertue is augmented by many degrees , as it appearethinrhe abundant multiplication which its dilated fpirit doth produce, through the abundance of that incorruptible fpirit which it enduerh.

As touching; the other refurreftion , which is unto atemporall life, ic is by rea- fon that the body is not corrupted,neither is there a loofning of elementary liga- ments by dilVolution, whereby the fpirituall body may be purified, and clean ff.- parated from , and have no commerce with , the elementary dreggs, which do iltue outofthelower waters; fo that the occult fpirituall body, cannotbeat liberty to embrace the fpirit of life with eternall tyes. Ofthis kind ofrefurre^tion was that which Chrilt etfeded on the widow's fon , which was carried to be buried , when

Luke. 7.14. he faid, Toung- man, Ipy to thee, Arife; and he that was dea-i fat up. Alfo he caufed refurrection in the like manner , to the dead daughter of one of the Rulers of the Synagogues, crying and faying, Afaid,ar!je ; and her fpiri: came ag.i.n, andfherofe upjiraifht-way. Unto fuch a temporall life alfo, Laz^arus was raifed up. Again, by theprayer of £//'^/j , the widow's fon was raifed again :forrhe Text faith, ih\r at . 17 . 2 the voice of Elijah , the Jhul of the clnld came into him again^and he revived. Whereby weought to note two things, firtt, that thefe bodies were not wholly corrupted ,

Com.

Seft. I, Mofakall Philofofby, ^j

I mean the Elements of the compolit ion, were not devided by refolution , and therefore though the Spirit returned into them, yet it brought their bodies but to atemporalllite. And although it might be alledged , that Chritt's body was nor corrupted, and yet it had Remrret!^ion from death untoeternall life. I anfwer, that the Text faitti, that he would no, (uffcr his Holy one to fee corritpnon, and by that realonhehadRelurredtion the third day after he died, being that his body was ^^*^- '*•"'• without fin, and therefore void of corruption. Butlleave this myltii. all doctrine to the refearch of the learned Theofophilts. Secondly, we are to note that it is the prefence of the vivifying Spirit of God, which caufech Generation and Re- furrection from the death. Andagnin, it is the abfence th.reof which induceth death and co;-ruption : For the Scriptures fay, that it was the foul of the child whithcame again into the child, to make it alive again. And the other Text fairh, her Jplr 'it came again, and jhe revived. And therefore job faid , in the place above Job 14. j. mentioned : If Godfhonlddraw his Spirit or Spiracle of life from the creatHre^ aUfle[h Pf-"!. 104 29. would expire. And David: If thou takefi away their breathy they die : // thou fendcfl forth thy Spirit^ they revive or are re-created.

Now if we fhall compare this our pi:inciple of Generation and Corruption,with that of thePeripateticks, we fhall find as g-eat aconfufion in the one, as there i? a plain explication of the other: for they define Generation, to be muimt mate.. rtxaforTnafuhfiuntiali prijiinain aHamformam fubflantialetv : A change or mutation of matter from its woNted fiibftantiall form into another form. Alfo they will have Cor- ruption to be, mtttatio& ami fio forma, fubfl ant talis qus, prlus tnerat mater ite, fed i^yfif^fH^ ^^ nunc non inejh eidemiThe mutation or lofs of ajubflantiall form which wasfirfi in ihf mat- c. 13 . Cttn! ter, bmnowhathforfahen'it. Thus you fee how they nominate a fubliantiall form ^^''f- but what it is , and how it commeth into the body to caufe Generation , or after ^' ''''«^-^'*.3. what manner it departeth from it again, to caufe death and corruption they relate p;^'1' not, and therefore we have ;^«or«w«ffr/^«o(/.'/y: when in verity it is the Spirit of God, which informeth and vivitieth all things , cauling by its p-efence as well Ge- neration (which v4r//?o^V obferved) and RefurreAion (which he never knew or could difcern by his worldly Philofnphy,) as corruption, privation, snd death, by its abfence. So that in this change or paffage of the creature from one eft.ue unto another, we (hall find that as it was made, and all things elfe out of one dark and deformed potentiall principle, by the Chining forth of ailuall Light, which informed, andby information created all things of Nothing, making them to live andexirt, foalfo by the abfence of that all- informing Light, each thing becom- meth dark, dead, and delHtute of their effentiall form, untillanew Light do ma- nifeft it felf after a manner , which doth alienate the watery Subject from the form and fhape it had at the firft. Sothr.bodyor carkall'e of adeadman , is in the ftate of a deformed chaos, in regard it hath loft its wonted human fubltantiall form or i^ ; no otherwife then if the Lord did take away his Spi.it from the world , all things would return again to Nothing, or a deformed chaos or dark abyffe , asic was at firft : But when theeffeftuall a^ of a new form doth break forth out of the dead carcaffe, caufingthewholeMafs thereof to become verminous, or full of worms, then may we fay that the Corruption of the one is the Generation of the other, which evermore holdeth good , when the Elementary ftuff is ftillpreft.nr. So that Privation is the meanbetween them both, and as it were a vacuity, a Nih I nr mn entity, between two formalities. BucT will demonftrate the myftery of Ge- neration and Corruption after this Manner.

Now therefore that the progrelTion or ranks of the worlds Creation, and his fimple Members is fhewed you, which confilkth of four ranks, in which eftate the world muft ( as I faid) indure till it be refined with fire, I wi-U make my pro- greflion from thefe fimple members of the world's exiftence, and p-oceed unto the order of degrees in compofition, which have their beginning and foundacion from them, namely from the firft degree or rank in Generation or Compofition, unto the Complement thereof. And as between the beginning of mixtion ■, and the perfe£lion thereof, there muft intercede a medium or mean , which muft be im- ferfeiJe mixtum, or an imperfeft mixtion : fo befwixt a fimple Element and a per- feft body, an imperfett compofition muft needs intercede, namely fuch a one as is that of a Meteorologick narure. As for example, in the generation of a man , the beginning, which is founded on the catholick watery Element, and taketh his place ; in the firft rank , is Sperm ; for it is a watery or fluid Subftance , but little altered: and as in the water the whole Fabrick of the world , and feeds of all things was

coin- '

-jg Mofakall Philofofby. BooL 4^

compljciclyconteinod, and yet nothing did appear externally but water. So in ihefeedor'Sp^rm, though nothing do .:ppear in th>: firlt d.gree explicitly but Sperm, yet the whole inan, naniv:ly the bones, flelli. Wood, i-.new-; , and luch like, are complicirly conteined,and will by degrees app^a- out explicitly, nanely in the fixt rank : for it will be alceredtrom humour to iolidicy, wiih a certain di- ilindion of the three principall Members : inthefcventh, coan Emb.ionall iliape: and in the eighth which will makeup a cube unco the ma:eriall root z. or the Square 4, (which is characterized in the catholick Element by the inprelTions of thefnur winds ) into a perfeil creature. In like manner , in t he g'-eat world vve fee that the hniple Element, namely the generall ai-e, appeareth externally plain limpiicity, and an invifible Nothing expliciciy, and yet it concainethc- mpli^itiy, aclowd, water, or rain. Fire or Lightning, and a ponderous ftonej with Salt and fuchlike: which by degrees do explicitly appear through the vertue of the four Winds. Sochit a vap-^urpoffetljcththehrit rank, the cloud the lixt, the Light- ning and clowd the feventn, and the earthly Stone argueth an exa>5t rotation of all the foureventous forms into one mixtion, whi.hrep efents the eighth's place in Compolition or Generation. But when themancomethto Corruption, thenhis parts proceed in refolu'ion backwards, namely from 8. to 7. from 7. to 6, and from 6.to j-unrilt it return unto the point of the fimpleSpermarick Element f-om whence it b'gan , andthereirbeginneth a new Generation in another f^tm : For the all-atling nature is never idle. So alio the Stone is refolved into water , and water into a vaporous clowd, and the dowd into aire from when e it came,whicn is the fimple catholick Element, which admitteth no farther or p.ofounder refoluti- on by corruption. Now the nnely Operator in both thefe works is the Spirit of God: for in Ge- I neration itfliineih forth of the catholick Elements center or Spemis internall un-

to perfeition and perfevereth in his aftion, till a perfect man be produced , which Job 10. le. Jo^confirmeth thus, Jeanne ficat Lac pi difti me} &ficjtcafeum coagtilafii me} cu- te & carne tex'tfti me, offibufcjue & nervisinimfii me : cum viti beyiignitatem exerctii- Jii erg A me, Et vifitatio tUa co»ferv.tvii fpiritHm mecm : Dldfi tl>0!i hoc paure me forth Hke m:lk_^ and like cheefe d'tdfi crttdU me ? Didfi than not cover me with sk^n an.i Jle(h> Thou didfi indue mewith bones and fi news, thou didefi (kew forth unto methy bentgnity in my life, ^ndthj vifitation dothpreferve mj fpirit. Contrariwife, when the Spirit of God, with-draweth his beames from the circumference of Generation and Cora- pofuion unto the center of iimplicity, heleavethto vilite the Spirit of the crea- ture, and foit mufl: fade, ad decayingly-return unto the principle from whence it came; afid from thence again, ifthe fame (pirit is plerfed to fhine forth, anew Ge- neration beginneth, where the Corruption or Refolution ended.

The DemonfiratioH is fuch, "

The Simple Square of the world's Compoficion, where The progreflion from the faid Elemcncsrjr Square unto I. (chat it to fay) Light and Water , is ihe root. the cube of Compoiinon.

• e^ ii m ^

^ XT. \ - T-l _ ^^ U. .

^ § .«

c o

o^ •- 01

O o O JS

*G"0

^

^"^l

r m

e S "'^^O ^ or

Sed. u MofaicaUTbihfofby. 75^

Or,the manner of generation and corruption is more plainly exprefled thus :

>i-t:::::::l>

Where the four elements remain in their fimplicity , as they were created com- plicitely in one watry nature , or rather catholick clement, called Aire^ which is the root from whence generation arifeth unto the period of perfeft compofition , by four degrees or fteps of alteration, namely > from the 4 to the 8. and whither tendeth retrogradely corruption, namely, from 8 to 4.

CHAP. VII.

That God (contrary nmo A.t[i\oth*s afertioit , with the ofmion of divers other Ethnick. Fhilofofhers'^ doth not operate ofnecejfui , for the creation and continuation of hit creatures i^ut of his proper tvil! , and benigne inclination,

WE tearm that proper Ijr Neceptrj, thatcanbenootherrvi^e: again^ we e [teem that hVtlcitT.lib.u as veil voluntary asfortuit > or happening^ by chance , which may be otherwife. c. 5. Csm.Thjf. Now there hath rifen and fprung up a great difpute among the Ethnick Philofo- phers, whether God operateth in this world voluntarily , or of necefitty, or as it were by compulfion : the greater part therefore ofthem are flatly of an opinion, that God adeth in this world , as well in the generation and confcrvation of things , as corruption ofthem , by neceflity, and not by any voluntary motion ; whereby it muft follow, that he was enforced to do or effeft what he doth from all eternity , by fome other nature , which was either coeternall with him , 'or pre- exitlent ; or elfe that he was excited orpufhed forward againlt his will , toeffeft this or that, by fome creature which he did make. All which, how erroneous and extravagant it is from the rules and center of truth , I will in few words exprelTc untoyou : For firtt of all. What (Ibefeech you) is of greater antiquity than God , being that he was before any thing ? What is in Geometry before, or in meafure lefle then a point ? or which among all the numbers of Arithmetick is of fo antienc altandingas is the unity? Wherefore it mult needs follow, that God is free and voluntary in his aftions , being that he was of himfelf, and didexill without any refpeft had unto any other, either precedent or coeternall principle from all be- ginning, and therefore was fufRcient in himfelf, andofhimfelf, to work and ope- rate by himfelf from all eternity- Bat the principall reafons of the forefaidEthnlck opinion, are two-fold; firft, becaufe God doth aft and operate by his proper e(\ence,and not by any acquired ver- tue ; then, forafmuch as the effefts in the world fcem to be neceflary, and hereupon they concl'ide, that they cannot come or proceed from any contingent , that is ro fay, fortuit or voluntary occafion of another- Unto the firit , me-thinks they feem to argue againft themfelves ; foras fie afteth by his proper eflence orfubftance.itis evident , that heis moved of his own accord , and confequently not by any exter- - nail compulfion, orinternall necelTity. Moreover,!nthe latitude of unity, there can be no compulfion orcoaftion , becaufe that Unity cannot fuffer. Again, it is not poffible that hefhould be urged to work by any externall or alien efficient caufe , becaufe that he remaining primarily fixed , and Ifedfaft in himfelf , and of himfelf, worketh as the originall fountain of all things by himfelf, emittinghis

formall

So Mofaicall Philefofby: Book 4,

formall and viviiying beams of life at hisplealure, and with-drawing them again when and where he pleafeth. Unto the fecond I fay , that necefl'ary cffeits do no way include any necelfuy in the firil efficient caufe , becaufe that fecun.Jary caufes (which /'A«o and other wife-men called Hand- maids or She-ilaves) do act at the • commandandincitingof him, which is thi unity of all multitude , and therefore nil in all, or by a neceflary order ; fothat anecelfityin worldly created things , dependeth upon the volunty and command of him who made them, the which or- der he accomplifheth and^niflieth at his pleafure : And therefore we find this Wild. 16. 21. vvrittenby the wife-man , Jgnemmitefcitn'e combureretymidj ignem il/efacit ardere inter aqn^',&c.HcmAhjihthe fijremildandget.tlejefi itfhauldburn lanlnow again he m^ksth it to burn betrceen the waters , yeiiy and ia the clouds of hail andjnow , without meliincofihent. Again, He ni'aketh the fire to forget hk dejiroying prrpsrtj , rha the righteous may be nonr.Jhed by it. It was alfo an evident argument, that God worketh notof neceility in or up^n this creature Gffire> whenthe three fervancs of the living Lord were untouched by the fire of the Chaldean furnace, although it was heated three times. This alfo is confirmed by that Hillory , white it is laid, that in the time of Jo/i^«'« the Sun Rood ftill for a wboledaies fpace; asalfothic in thedaiesof Hfi'f^'*/:', the Sun was made to go backward fifteen degrees , in the Horologe or Diall , without any evident reafon in nature. Moreover it is p ovcd and ve-ihed in that wonderful Edipfe of the Sun,which happened at thedeach and paffion of our Saviour , wherein the Sun of heaven was totally obfcured, whi^h al- fo chanced beyond f he expeilation or capacity of the Ailrologians & Naturaluis of this world; forafmuchas at theinflant of that Edipfeor paifionof the Sun , the Moon was neither in the head or tail of the Dragon , as Firmicus, that great artiit inAfltDnomy, doth witnefie ; and therefore it was effefted againlt the common courfe of nature: all which events could never have fallen out , ifGod had acted of necesfity in this world. It foUowerh therefore plainly , that God doth operate in this world ofhisownfreewill, not of necesfity, toefteii the ordinary or an- nuall courfe of things , according to the lawes and necesfities of nature , all whi.h alfoheeffe^lerh voluntarily, and ofhis own free-will, namely, as well for their creation and prefervation, as finall corrupti-m.

But come hither and hearken, O ye vainPhilofophers, whowouldhave God, which is theactor andordinator ofall things , tobeboundup by the lawes of ne- cesfity ; What honour and glory ran any man jultly attribute to God, for his wif- dom juilire, and clemency , i/he were cdnhrained of necesfity, not onely to cre- ate all things after this or that manner , but alfo to nourifh and lultain them, and afterward to b.ing them to corruption ? What thanks , or fervice , or adoration fliould we ovve him, if what he did for us .were of necesfity ? Wherefore, O Ari^o- r'lf, is it according unto thine affertion, that we fhould offer facrifice unto the roots of nature? or what availed it for us mortallmen, to pray and pour forth our fupplications unto God, (the which duty neverthelefle Plato, Porphyry, Jamblasf, and Proctm do teach us to be moft neceflary ) if that he could not be propitiated or appeafed by praying, 'ince that he worketh of necesfity ? Or wherefore did Soc atet and PythnnoYM ([hewhich,by theteftimonyof the Oracle, were elteemed the mo:t fage perfons of their t ime ) ufe accuflomarily tcfpour our their prayers unco God, if God were onely conftrained to a£t and operate whatfoever he did in the world ? pr t 8 Or why do'h the Prophet proclaimit, QiiodDeusf.tfolusinclam.'.nd:<s^<ieprec.t>:- ' '°' * dus. That Gcd was onely tobecallednpon, andprayed unto , if there were any niCesfiry in God to acl: in the generation and confervation of things? Yea verily, it is evi- dently tobe demonRrstedby -^his which is already faid, that God, by the means of prayer, is acmilomariiy inclined to mifericord and pitty, and that it is in his free- will en deal either in fevericy or clemency with the world , and the creatu'-es there- of, and confequently that he isnotu'ged of necesfity , to operate or bring fo:rh efretts , as certain vain EthnickPhilofoohers have averred; amon^il thewhii h, I mult nominate a remarkable perfonage', and a follower of Arifto-les doctrine, n.imely , Grt >jr, that Prince of the Ethnick Phyfitians , who fpeikerh Atheilhcally in t hefe WOrd< •, Afofcs arbi'.rmtt:" omnia De-.ini popfacere^ eti'imft ex ctnerbtis e.Tium nc vfu pirthw. ^^^ (,o,vem fncere veht. Nos au'em non nafc-^timus^fsdconfiymanfis ^U-tdam- naruram [J . 2. r. 1 4. ^^^^^^ Minpojje, enqne Deum Me ajgrediommno ; (tdex his a-t.e faca-e poteft, <jnod me- lius ej} eli^ere. jam vera cum pills In palpebdsf.itius effet eqnMes fempe'- e(fe mannit'.i- dine & unnie o , non ipfttm ijttidtm hoc vohiiffc aff.rmMtus , illos mnxfiUos ft^^ffe, kc- cue enim /dfMer^potififett afJtrmAnnifqtiefi eos etram millies volii 'jfet,^!t>7qaf.m tamcn

t.iles

I

Seft. 1.°' Mofaicall Philofafbf. Si

tales futurts, ft ex cttte moRi produHi ftiijfent : Mofes did imaghe, that God otK do aS things, J ea, alt hough he would make a Horfe or an Oxe of ajhes. But I am of another opi- nion : For //<«7» that Nature cannot do fame things^ and that God doth not attempt thofe things at all^ hut doth eleH: and make choice of the bejl of fuch things as he is able to ef- feii. No7v Jince that ft would be better f that the hair in th eic-brows jhould be alwates equall in magnitude and numbers I ajfrm that it is not he that would have it fo^ andthej were forthwith made^ neither could he do it; and I fay j thatif he would a thou fand times have them fo, yet would they never befuchy if they had been produced out of the foft skin, Lo how Atheiftically he fpeaketh, and how he would retrain the Omnipotency of God, and limit his a6lions with the main clog of necefsity, yea, and impotency in Power !

But there are certain other Philofophers , which do behave themfelves more modelHy in the beforefaid doubt. For Avicenna affirmeth , that thefe adlions are neither of necefsity, nor violent, butdoconfitl in a mediocrity betwixt thera both, and thereupon he concludeth, that it is in the volunty or will of the A^enc. In the which refolution he feemeth not much to vary from Scriptures, which°fayj Beus cafiigavh nos propter iniquitates noflras y ipfe jalvabit not propter mifericordiam Job. ta i fuam. Coti hath chafifed us for our iniquities, he wili fave us for his mercy's fake, Byvvhich,rhiseleftedveffell doth intimate, that there is a free volunty in God to punilh and to have mercy. But this is expreffed in plain words , after this man- ner, Dens juxta voluntatem fuamfacit^ tarn in coeli virtutibui, quam in habitatoribut tev r£ : Codoperateth according to htsfVill^ as well with the vertuts of heaven , as with D«n. 4) the Inhabitants of the earth. In which words, the Prophet doth evidently fliow that every operation in this world is eflFefted by the Will, and in or by the Word or Spirit of the Almighty, and therefore not of Necefsity, as -^rijtotle , Galen, and many other of the Etnnick Philofophers have averred , to the derogation from ' God, and blemiiliing of his Omnipotency. But that there is an undoubted ne- cefsity in the Organicall caufes, and in the effefts which iffue from God's kdii in them, it appearethmoft evidently : Wherefore the Prophet BaruchCakh , Deo cbedi tint per omnia, Sol, Luna, Sydera, fulgur, Vintus^ Nubes , &c- The Sun Moon, Starrs^ Lightning/^ TVtnds, Clouds, &c. do obey the Will and Command of God, that is, thejr are incited by his Word, and of necefsity provoked to effedt hispleafure: It followeth not therefore, that he that comniandeth, mudbecon- Hrained to do or aft in that imperious manner, being that he doth it as a firft mo- ver, who hath not any other aftor before it, or co-eternall with it, and confe- quently doth operateof afreewill, which is radically grounded in himfelf. And hereupon the ApoHle: Foluntati Dei quis ref fiat } H^hots able torefijl the will of God} KmC^i And the Prophet : Conplium meumfiabit, & omnii voluntas mea fiet : My couk- felipoa'lftand^ and my wdl jhall be accomplished. And Job: Deus quodcunque ve/uit^^**" '^' '*' hoc facit : What God would have done, that he effeEleth. And therefore he doth not i aft involuntarily or of necefsity, but voluntarily , and according unto his free *** Will.

We conclude therefore , that feeing what is Necejfarium or neceffary , is that which cannot happen otherwife, butmuft of neceflity be fo. So that which is contingent, may happen or be efFefted otherwife , as is that thing which is either fortuit or voluntary. Now that the Afts of God in this world are voluntary, and therefore cannot be tied up with the bands of NecefTity, it is proved in this , name- ly becaufe it may happen otherwife , then it is accuttomed to be by the laws or rules of nature. As when the will of God was that the Sun fhould ftand Hill, oc move retrogradingly, or that itlhouldbe eclipfed , when the Moon was in none of the points of the aniniall interfeftion ; that is , neither in the head or tayl of the Dragon, (^r.

M The

8 2 MoJaicaU Pbilofopby. BooL f J

The fifth Book ofthispefent Se&ion.

The Argument of this Book.

After that the Author had expre(j'ed the OriginAll nature of the two efjentiall properties i namely cf Heat and Cold ^ and had prozed the main (ffeBs thereof to he RarcfaBion andCondenfatiojt, tvherehy the Heavens and Elements were framed: He proceedeth now inthis Book unto the myflery of Meteorologim cdlimprejfioriS, heing the firft degree of Compofition, \l)em>:<gihat their Fahnck it the aB of the Divine Spirit , eff Bed in the cathoUck Element of the tporid's lower region^ and confequet.tly do not proceed from fuch accidental land external I grounds or beginnings^ as the Ptripateticks do fa/ly fi^rmfe. For this reafon therefore he hath compared the Afeteorolggicall doBrine 0/ Ariflotle, j^ith that of the holj Scripture. And fii^ally by producing the Pagan Philofofhy touching thefe aiery imprefions unto the Ltdtan tryall^ or teuch-jlone of Truth, he fndeth them to pro-ve falje fpuriom metal, yea andmeer dtt/fs, inrefpeH of the golden Truth.

.CHAP. I.

Herein ^oajhallfind, in few -words, a Repetition of the precedent Difcourfi:

Alfo an Ex^ofnim apon the word Mereoron or Meteor. And

lajily the A^ethod, which the Autho intendeth to ob-

ferve in this Boo'^, ii exprejfed.

«^>tE^:s«.' N my precedent difcourfe, I have briefly pointed a--, firlT: the (5^^vi^ Pci,nciples of things , namely the Root of every thing that was, viz,, the Dark or potentialluniry, from whi^h fprung fort;h the Light or ailuall unity. And I told you, that both of them were but one thing ineflence, forafmuch as Lighc wa^ unto the eternall unity all one withdarl;ncfs, though unto our weak capacities they are orpofite in property. Then I llgnified, that out of the firit obfiure unity, by his otherma- nit'elt property waters did appeare, arguing thereby that of or from this unity , by this unity, and in this unity, are all th'ng^. After that, I fliewed how water> were the materiall or patTive Principle of all things, as the illuminating and f rnull Spirit, wa^ rheaduall and informing beginning of every being ; both which iflu- ed, (as I laid before) out of one Root, which for that caufc is rightly faid to be all in all. TJien 1 evprelled unto you how that Cold was an eflentiall adherent unto privative rett , and the llout of'fpring and Champion unto darknefs. As contra- riwife. Heat way the immediate ill'ue and co<npanion, unto effentiall a£lion or mo- tion, and the infeparable Champion or AiTiHant of Light. And then I told you how Humidity and Siccity, had theirOriginall from the muruUl prefenceor abfence of the fprefaid two aiiiveverrucoj- effentiall properties, Coldand Hea^ Laflly, I deckre<l unto you the reafon and manner of Condenfation and Rarefaction , and that the main marter or Suhie^S: thereof, was the waters, but the catholick Aftor was and is the Word or Spirit of God, who a£leth firftin his Angelicall Organs, by the Starrs, and efpetinlly the Sun in Heaven above, and winds beneath , upon thegenerall fublunary Waters or Elements, according unto his volunty, altering of it after a four-fold manner, through theformall properties of the four Winds, and that either by Condenfation or Subtiliation, into divers {liape'; rnd difpofiti- onv. Now in th's Book I will open unto you, after a true and infallible manner, (fo-afmuch as ir fhall in all points agree with the contents of the holy Hillory:) how the blcdcd Wo-d or facred Spirit of the Lord doth by Condenfation and Ra- refaction produce and bring forth, in this our carholick fublunary Element, all Meteorological 1 bodies. But before I enter into this my difcourfe, it is 6t fo- me tocell you\\diattheAntientsdo mean by this word Meteor. Thofe Appirir'/^ns

which

Sed. I. Mofakall Philofofhy. 8)

which are feen in the airej are by the Greeks called Afeteora , not in regard of their - naturall efl'ences but by reafon ot their fublimity in poficion. Others tearm theni niore naturally, I mpreflions ; forafmuch as they are fliaped and imprintedabove in thecatholick element, called Air.

But in refpedt of their eflfenciall confinence, they are properly called Corpora im. perfetJi mixta ant comfofca. Bodies that are imferfeilly mixed or compounded ; and that either becaufe of their unexpected generation , being that they are procreated and appear fuddainly, and at a lliort warning, or elfe becaufe their compofition ap- peareth not to be according unto the mutation or change of fubftance, oralterati- on of quality; or elfe in regard they arc not fo exaftly compofed, as other anima- ted bodies which are perfectly mixed. Or lafUy, thefe impresfions arefo called , forafmuch as they have not attained unto any perfe^ft form ; neither feems there to be in this kind of compofition any great alteration of parts ; feeing that the mem- bers of the elemenrfo altered , are confufed with one another. Howfoever,itap- peareth, that fuch names are ashgned unto this kind of impreflion , after the fancy or conceit ofthisorthat Philofopher, when in verity they are ma^natia Dei ; a mylHcall body, I fay, framed and falliioned by the finger of God, out of the bowels ofthecatholick fublunary element , to effeft his will upon the earth, either to judgment or mercy , as fhall be more at large expreffed hereafter. So that in this fenfethey may rightlybe rearmed , thecharaders or fignes of Gods benignity and mifericord, or vengeance and feverity upon the earth. My purpofe therefore in this Meteoroloficail xd3.tior),\s, to direit you into the path of true wifdom, for the better fcanning and decyphring-out offo greatamyllery, asisthe meteorologi- call ad^ of the Spirit cf God, and to lead you by that means out of the mire and puddle of Ethnick or pagan Philofophy , in which we Chriftians , even unto our immortallfliame, do Hick fart, and like b ■itilli fwine do willingly wallow. The which that I m.^y the better effed, I will compare the abfurdities of the faife Peri- pateticall Philofophy , with the infallible verity ofthe holy Text, that thereby each Chridian, pondering in the ballance of jultice, thecontradiftion which fhall be exprefled between the one and the other , may open his intelleiluall eyes , and follow fincerely that which is good , andforfakerhebad , betaking himfelf unto the truth, and flying from that which is preliigious and falfe,and may by that means at the la(t difcern with open eyes , that main difference which is between the wif- dom and Philofophy of this world, which in verity (for the Spirit of God hath pronounced it fo) is meer foolifhneffe, and that of God , which is the reall andef- fentiaU truth. Thus therefore you may difcern, and that in few words > the manner or order of my method in this Book, not determining with my felf robeover-te- diou'^ unto you in it , but to finifli briefly that A^eteoro/ogicali w'Mom , which in regard of its own worth , deferveth to be enrolled in the everlarting monument of afar grearer volume; and to be poliflied orburniflied overwith the luftreof a more elegant ftyle, and refined manner of fpeech.

CHAP. II.

««-

/« this Chapter the true my fiery ofthe Winds is difcovered and fet dorvn , according to the intention ofthe d'lVine Spirit's tefUmom ; and vo'ithall , thefalfe andpre/l,m giOKsfpiritol Ariftctle, and his Peripateticall adherents , touching that fubjecif is UHmasked and made manifeft,

THat I may the better expreffe that difference , which is between the falfe wif- dom and philofophy of this world , and that which, becaufe it is of God,muft be true indeed , nay, verity and truth it felf , my mindeand purpofe is in the firft place, tofer down the opinion ofthe Peripateticall fadlion, and then afterward to compare and examine it with the touchftone ot the divine Word or Scripture, thereby to make a tryall, whether it be right and found or not; that is, whether it will bear warer,orfhrinckin the wetting. Now becaufe (as I faid) the four cardi- nal! and collaterall winds ofthe heavens , with their angelicall Prehdents, are the aftorsin the transformation ofthe catholickMercuriall element, or Protean fub- lunary waters, from one fhapc into another, I think it moft neceflary to begin this my ftoryordifcourfe with the profound mylkry ofthewindsingenerall, foraf- much as they are noted to be the principles of all the other Meteors. And firfl: I

M a will

g^ Mofaicatt Phibfopby^ Book ]^^

will exprerte what the pagan Peripateticks, and their Chriftian followers ^ have [and do determine concerning rhem.

The Paripateticall Philolophets are of opinion, that the wind is a hot and dry exhalation, being d'.flicukly enflamed, which arileth out of the earth , and foareth up unto the middle region oftheaire, from whence it being forthwith repelled downwards, by reafon of the coldnefle of that region ; and again it re-indeavouring upwards, doch partly in regard of its levity , and partly by other afcending exhala- tions, which it meeteth in his violent and coafted defcent , move laterally in the lowerregion of the aire, the which aire it doth ventilate and agitate , lelt that for want of motion or tUrring,it lliouldputrifie.This isthefum of their opinion con- cerning the generation of the winds. I will therefore inlilt upon this Peripateti- call or Ariliotelian definition, or rather defcription of the winds.

Firrt, becaufe that the fpurious Chriltian Philofophers, as if they were incited ihereuntoby akind of unbridled madneffe , do not liick to defend , and by their beft endeavours uphold this his opinion, as well in their publick Schools, and private negotiations or liudies , as by their writings ; and that with fuch an aflTured obllinacy , as if it had been divinely publifhed unto worldlings, or uttered and pronouncedby the facred Oracle of truth it felf.

Secondly 5 becaufe the place wherein this imaginary exhalation is faid to be in- gendered, and from whence it is derived , is by it efteemed to be the earth ; and the feat unto which it coveteth to afcend, is (according unto their doftrin) the middle region of the aire, into the which, by reafon ofthe cold temper thereof, it is not permitted to enter or penetrate , but the medittm or mean (forfooth) in the which it moveth naturally upward , and by compulfion, or againft nature , downwards ; and laltly, by juRling or Itrugling together, of other afcending exhalations, and the forcible defcending fumes laterally, that is to fay, towards the right or left hand, is the lower region ofthe aire.

Thirdly, for that they feem to avert , as it appearethby this definition, thatthe agent , mover, or efficient caufer of this exhalation, as well downwards as lateral- ly, is double or two-fold, namely, the cold ofthe middle region ofthe airs, which forceth and preffeth downward towards the earth, that fcarce imaginable fume, and the other is the troop of other afcending exhalations , orfubtle fmoaks , which fuccesiivly do rife out ofthe earth, which in their motion upwards, meeting with that fume which is forced to defcend, do ftrive, and, as it were, wreflle with it, and confequcntly by that means do make a noifein the aire, which is called the Wind. f And rhis is the Peripateticall Philofopher*s windy fi£f ion, which in the condu- fion,after a due examination, will prove to be but a bubble, or vain puff of wind ; that is to fay, meerly words, without any fubrtance. Now the finall end or caufe why their nature hath ordained thefe windy motions in the aire , is, ( as their defi- nition doth teltifie) that by this manner ofventilation, the aire may be preferved , cleared, and purged from all putrefa^Sion, and corrupt difpofition. But whofoever will give credit unto this Eihnick definition , efpecially if he be a true lover of wifdom , I counfell him, firil, to examine every particular member of it » and ha- ving made a diligent enquiry therein, let him fee and difcern , whethsr they agree with the lawes of true reafon and wifdom.

In the firll rank and order therefore, let us mark or obferve , whether in the for- mer member of his defcription, there be any probability of verity to be found: By it we are told and taught , rhat the materiall fubltance ofthe winde is a hor and dry exhalation, arifmg and furging out ofthe earth: Bur by holy Scripture (which all true Chriliians ought to credit before all things) wearetaught, thatthe winde harh his o'iginall or beginning from the Spirit or breath o'lJEHOl^AH : A flat » Exod. ij.8. narium tr'orum (faith 1'fofgs) coacerv-itx func ae^fict, Havi^i veytto tHo&ofe^nit eos mare : By the breath of thy nojhiUs thewnters were feathered toaether ; thou d'dflblorv with thy winde, and the Ceftcove-'-ed them. Knd Job^d/ae-'entedit Deusve^to fua, flame Job. 17. 9- Deo coficrefcit qel'A : God doth brin^ forth the ice with hif bre ith • when he doth blow-, the i8. ly. frofl andiceiceis inoendcred. Dcus factt fondttsvefito , Ciod ^iveth proportion unto the

Pfal 104-4. aire or winde, AndthzVrO'phctDavid^QH/fic'tanore/osventoSyO-M/n'firosptosif. tiem urentem: Who makf'h hu< anaels winds, and his min'jteri fiumes of fire. And here- upon fuch learned perfonages and D flors, as are profoundly feen and dived into the mytieries ofthe true nature, d ^ averre, rhar the externall ofthe Angels is aire , or the fubtle humid nature of the world ; and that their inrernall or fom^all portion, is a hidden divine fire. Andfor this caufe, St. Denis dot\i teatm the An- gels,

Seft. I.' Mofakdl Philofofhy. S^

geh, A/gamntha , that is to fay , clear Mirrours, or looking-Glaffes , vvhkh do re- ceive the fplendour or I'ght ot God , and do reprefent his image. And therefore the Prophet, in the place above rnenrioned , dothdefcribc both the hidden and in- vihblewinde, and that which is fiery , and doth manifelHy appear in the form of lightning, to be an angelicall fpirit, animated by the divine fire, or bright emana- tion from God. All which being rightly contidered,\ve muft either confefle, that the Spirit of the noltrills or mouth of JEHQI^A , is a hot and dry exhalation , fubjed untopreternaturall pallions , andarillngout ofche earth, ( which vvould appear too profanely uttered out of a ChriRian's mouth)or that this member of the Peripateticall definition is molf falfe and erroneous. But this Dull be difcoyered more plainly in my enquiry, and laying open of the other members.

The fecond member of this definition doth intimate unto us, that the place wherein that exhalation , which is the materiall caufe of the winde, is incendred and from the which it is derived, is the earth ; but the place or feat unto the which it tendech( faith it ) is the middle region of the aire; and the medium and fpace in which that moveth , as well upward and downward, as laterally, is the lower re- gion of the aire. In the which aflertion of this Ethnick Philofopher , I will make plain, and prove evidently, that there will be found divers groffe errours, and pal- pable abfurdities. But that we may the better effeft our enquiry , and hunt after thetruthofthebulinefle, thatistofay, for the exader examinations caufe, it will be neccffary for us 1 to divide this member or claufe into three parts; in the firft whereofwe ought ferioufly to confider, whether the matter ofrhe winds beex- traitedout oftheearth orno. Inthefecond, ifthac fubftancedoonely foarup, and make his way unto the concave fuperficies of the middle region of the aire one- ly. In the third, whether the placein which the wind movethrbe onely the lower region of the aire. Tothe former quelHon or doubt we fay. That either the facred Bible (which is the fountain of truth) is falfe , or this particle of the fecond mem- ber muft be moft erroneous ; for, faith St. John ^ Spiritus ubivult fpirat, cr vocem T h ? ? at-tsatidiS'ifediiefcLsundevenhit, aut qno vad^t : The wind or (pint: i/owcth where ic Tvill, and thou hear eft his voice, bnt thou k^ioweft not from whence it commeth^ or whither itgoeth, Whichbeing rightly pondered by wife-men, they muft conclude, that either y4riftot/e£i\v further into the mylteries of God and nature , than the Evan- gelift. who was atrue and fincere Chriftian Philofopher and Theofopher , and then Si. John muft be proved a lyar in his doftrine , which were a great impiety in any ChrilHan to imagine'; or elfe the aflertion of -^riftotle mult clearly be found falfe, and in all things contradidory unto the truth, -^riftotleimh, that the matter ofthe winde doth move from the earth, and afcendeth into the middle region of the aire, and from thence is repelled downward. But St. ^ohn fairh, that the winde moveth not conltrainedly , thatistofay,bycoa(Sion, nor any accidentallcom- pulfion, but voluntarily, and accordmg unto its own pleafure and appetite ; for his words are , Spiritusfpirat tthi vult. It bloweth where it will ; and that althouoh the voiceand noife of it be familiar unto theears, yet neverthelefl'e it is not known from whence it commeth , or whither it will. This dottrine ofthe Evanoelift , which fo mainly differeth from that of Anfiotle , is maintained out of divers places of holy Writ: for theroyallPfalmift , with the Prophet J^r^w;', faith, Depromit ventos e thefattrii fms. He drAweth forth the windj out of- his treafurtes. But the Scrip- Pf»'- 1 3 ?.?. cures prove, that the earth is not the feat or place of Gods treafure, where it fpea-J"^™- 5i- if. keththus, Aperiettibi JEHOVAH thefattrumfufim optimum , ccelos^dandop/uvlam terra fm tempore : JEHOVA will open umo thee his befl treafure , the heavens, g^iving- '^"'* *8j2. rain unto tie earth in hii dne time. He doth not fiy the earth , but the heavens- fo that between thefe two there is a great difference, as between night and day. Wherefore ir is evident , that the heaven or catholick element of air , is the fecrec cabinet of thefe meteorologica Dei magnalia, or meteorologick wonders. Hereupon it is faid in another place, JanttM coelorum Aperu'n pluens Manna, &c. He opened the gates ofhe.iV:n, raining down Adanna.. Again, it is fo hard a thing for a mortall man, Pf*'- 78.*B« that is not illuminated with the fpirit of wifdom , to find out or difgover this ar- cane treafury of God, that JEHOVAH himfelf fpeaketh unto Job ^ thouoh he Were a ]u(t man, and one that feared God, much more he pointeth at the wife-man or Philofopher of this world, whenever vyas acquainted With the divine Word, in this manner, Pcrvemfime in thefanros niv's,et in thefauros grand:nis i-^fpeciionem^^^-'^^-^*' habes} Cameft thott ever into the treajury of the fnowyor haft thou any inftoht into tfje treafury of the hail ? Arguing, that without his Spirit had (hewed or revealed his

treafury.

85 MofakallPbilofofhj/. Book 5-

treafury, it was impoiTible to know it. And for this caufe So'omon faiih. Corpus i»- feilant corrupclene aggravat antmam, & vixconjicimtts ea qua ;>; terra funt : qu<t att' Wird. J.iy- temin cjt lis funt qnn tnvejl'.gavit, niji tu dedcris fapteMtiam} 7 be body which isfubjeti unto corruptiofj-, doth agar av Me ariddeprefs thejoul ; and we fcirceljr c$r>]eliHre or gtie^Je WiH. 7«17« at thu^e thin gi which are upm the earth : who hath found out or difccvered the things which are in heaven , ttnlefje thott give and btfiow upon him Wifaom ? Now So oman confeffeth, that he knew the force of the elements, and power of the winds, and confequently of their reall originall or beginning , for, Sapiemia (faith he) onti-.tttnt artifex ms docnit , Mifdomthe worker of all thtngs taught him. Now Artfiotles falfe Philofophy , and his Ethnick and worldly vvifdom fheweth, that he never attained unto the vvifdom which defcendeth from above, even from the Father of light. But to proceed unto the doub[,which is, Whether according unto Ariflotles intention, the originall matter of the wirLd be of the earth, and his tirli: motion from the earth into heaven ? A man more learned and wife by far in the myfteries of nature, than" Ecd 1 1. J. Ar'ijhtle ever was, anfvvereth in this manner , Vent'i viam (faith he ) ignarai homo , ignorat homo opus ipjius Dei , quaviafaciathicc omnia i A^anknoweJ: not ihe wajf or path of thewlnds ^ man kneweth net the work^ofGod , namely , by what meayis he ejfeileth the fe things. But ^>-;y?tfr/^ was a man, yea , and an Ethnick man, and therefore couldfomuch the leffe judge rightly of fuchabiirufe things, as are rhefe; where- fore JEHOVAH feeming to deride theboldneffeoffucha worldling, and as it Job 58. x4. vvere m reprehending of him, fpeaketh in thefe words, Nojline ubinamjit via, in qua dividittir exhalatio qua fpargit venium fuper terram} Knowefi than inhere is the way wherein the exhalation is -divided , which fpreadeth the wind upon the earth } Argu- ing hereupon , theimpofTibility for a worldly mans capacity , to conceive orun- derliand thefe things , unleffeh^ be taught andinltruftedby the Spirit of wifdom , who teacheth all things ;the which Spirit is beftowed by God on whom he pleafeth. And yet -^rifiot e feemeth impudently to anfvver God, and fay, I know it well, for the way of this exhalation is from the earth upward, unto the middle region of the aire, wherepartlyby an Antiperillafiscaufed of cold, drivingit downward again, and partly by other exhalations, which are fuccelTivly afcending , the exhalation is compelled to move laterally upon the face of the earth, &c. But I will fliew the impoinbility of this reafon,by that which followeth immediately hereafter.

To the fecond and third part of this claufe,! fay, that the ruedi.'im by the which the winds are carried or moved, is, by far, more valt and large , then that which Ariftotle aiTignes unto it ; for the winde doth not blow and ad onely in the lower , but alfo 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 oiAriflotle's definition be taken away , forafmuch as the efficacy thereof doth chiefly conlili in this, namely, that fucha hot and dry exhalation, as is the caufe of the wind , is noc permitted to penetrate the middle region of the aire, but is reverberated , precipi- tated, and beaten down again, by the vertue of the middle region's cold, which re- fifteth the heat of the fuhlimed exhalation. Now if there be any wind in the middle regionof the aire, this caufe of the winde will be taken away, forafmuch as then the exhalation will not be repelled downwards into the lower region, where it fhould meet other afcending exhilations to make a noife , and to be difperfed laterally on the earth ; for the exhalation which caufeth a wind in the middle region, vvill noc be driven down by the cold, but is obferved to blow, and tomove the clouds and thunders in the middle of that fphear;yea, it is mademanifeft by daily experience , that as well theupperorhigherclouds which are white and yellow, and therefore more light andfubtle,by reafon of their fiery brightnefle , as'the lower, which are groflerand moreobfcure, are driven andpufhed by the winds , from any quarter of the world unto rheoppofite ; for except the Tvinds were alfoprefent in that re- gion, they could never m.oveas on the wings of the winds in that manner. Do we not alfo obferve, that the fouth-wind bloweth from the fouthcrn horizon, and an- other from the next, which is northern , fothat both winds have dominion in ei- ther of the horizons, at all one and the fame time , whereupon it often happeneth, that great and dark clouds, moving from each oppofire quarter , by four of thofe contrary angelicall fpirits, do meet in the point of each Horizon , and caufe one made or huge fea of clouds, ferving as a Tabernacle unro the great fpirit ofwon- dcrs , which worketh or caufeth thefe things : whereupon there followeth great ' lightnings and thunders, by the concourfe of oppofite angelicall natures, being

themeffengers, minilkrs, and voice of the Almighty, which never could have

been

i

Sed.i. MojaicallPhilofofby. gy

been c{{c{kcd, unlcfs tha-winds by the will of the Almighc y, had moved impetu- oufly the one againll the other in the middle-region of the aire. And this we har - alCo confirmed our of Scripture, where it is faid : ^fcei.dit funms e naribm j, - HOy^/E i carboy.i's /tccuiji funt ab eo , hdinavit cccles, & defcendh, & caltgo fb ^-^^ ^^ g fedib:is eJHS^^afcendu fuper Cherubin, &V9lav!t & lapf:isefl fnpnfennMvemi.Fo-' fuit tenebras »i c.rciiitK fiso/atib.'ili-inf^ cribra»s aquas de n^btbns cce'orum^ pra f ^la-ore in conffe^ti ejtss nubts fucccr,f£ fnnt ^tonabat de cosCo Domhfts, &C. Smo'iil_ afcended out of the fioftrils of JEIJOrA , coaUsarek'/jdledby him. He iacU/ied or bowed doven the heavens and dtfcended , afjd djrknefswas under bis feet , andhe ajcended upr.i the Che- rhbin^ atidd'id flie,iiKdglide ttpon thewh/gs of the wind. He put the darktieffe round about him ^ to ferve for to hide him, fftJna out vpaters from the clouds of heave>7^ be-, fore his face ;■ for at hisprcfence the clouds were jet ok fire, airJihe Lord did thunder from heaven, &c. Out of which fpeech we gather , that not only the Clouds, and Thunder, and Lightnings, are moved by the v/indy minifiers or Angels of the Lord : but alio that Divinity it felf, being compared about with dark clowds in the middle region of the aire, is carried upon the airy Cherubin , and ufeth the wings of the winds as organs to move on : Whereby each wife man may eafily per- ceive, that the worldly wifdome or Peripateticall Philofophy is plain foolirtinefs: being that it would falQy perfvvade the world , that fuch effentiall Afts% as are the Angelicall winds, (whofe inward eflence is the bright Spirit of the Lord) are caufed accidentally, and are moved and ftirred up by externall violence: when by the doctrine of the true v/ifdome , it is evident that they are indued with mod effentiall internall Agents, and therefore do move where and when they lilt, according unto that before-mentioned of St. John: For (faith he) Spiritus fpirar. ubi vu/t : The Spirit blotresh ivhere it lifis.Wh'ichht'in^^ to, ^S is ap- parent, that the wind hath allum, forraam , & princlpium internum : Anejfenti.ill and intvard,att , form , and Principle, at the motion whereof it is moved or can fed yvhich may the invard mover pleafcth, and therefore the Text faith , Sp!rat ubi vulf. It blervetb where it will, and confequently it is indued with a volunty or will: whereby each man may fee how extravagant from the Truth is the Peripateticks reafon touching this p)int, who admit noellentiall and internall form unto the Winds, but make ita thingmeerly accidentally. As for example , the Starrs by their heat (Vir or draw up a fmoak out of the Earth, this fmoak foring on high , is by the c^^'dnefs of the placepullied down again, thenbyorher afcending fumes it is forced to move fide-long, I befeech you (that are wife and unpartiall ) teach me which of all thefe externall accidents in the procreation of the winds, can be eReemed for that internall or eflentiall principle, which can caufeavolunryor vo- luntary motion in the winds, or can produce any Angeli:aU aft in the aire? For the Text faith, SpirituifpiratubivfJt. If there be no fuch effentiall volunty, or internall or centrall agent to be found or really imagined in AriflotWs fitlon or fained wind; then let hi^ brearh that teacheth unto Chriilians fuch falfhond, be as vainly elleem-d, as his Doilrine is prefiigious in it felf. Was not the unlikely- hood of Arilloreticall affertion , the reafon that hath made fome of the wifelt of his Phyficalldif.iples to ftart and doubt, yea, and plainly to avert their opinions from this vain doctrin of their Malier, touching the winds ? Among the which JehnFregui, a man well feen in the Philofophy of A-nfiotle, after he had made mention of thecaufesof the Meteors, dothforthwith Itartfrom the mind of his Malter, touching the winds , and breaketh forth into thefe terms : OiiaKquam to- t-z difpntatio de ven:is, ficut de a^'us Meteoris plena fit admirabilium operum Dei, quorum nt'.Ue firm£ (t fuffcientes iiinatura caufi proferri pojfunt , tamen prodefl videre quo- t'.fqtte humana ratio progred'i pefftt. Sacra quidem liter £ dtcum Deiim ventos producer e, dethefa>iris fuisunde ipfmflat;:saudim:!s, fed unde vemant ant quo vad^nt nefcimus, Httc Freg.//^, 25. in caufa f^eatori'.m : Although the whole difputeof thewinds , as al- fo of thereft of the Meteors., be f:. II of the admirable workj of God, of the which thrre can be produce dne firm, or certain can fcs in nature: yet it is commodious an i fa to try andlo\into this myflery , as far as nt-rns reafon is able to fee or penetrate. The holy Scriprure doth fay , that God prohuceth the winds out of his treafurj , whereupon we hear their blafls. But h^ow not from whence they come or whither they will. Thus fac Freaius, in his 25. Book, upon thecaufe of the Winds.

Butlwfll proceed a li'-tle further in this my inquiry. Ariftotle andhis Peripa- teticall Difciples aver , that th^liormy and tempelluous wind, c^WzdEcnephia, as alfo the Whul-wind, are certain repentine or fuddain winds , which are forcibly

expel-

S8 Mofdcall Pbihfofby.' Book %.

expelled out of the clowds, and yet forfooth he will not admit, that a hot and dry exhalation can penetrate into the middle region, by reafon of the coldnefs thereof: but that we may dive a little deeper into the «byfle of his abfurdities , he con- felVeth that the caufeof all fiery Meteors and Comets, is a hot and dry exhalation, which is terreftiall, crafle, fat, and unftuou<;, and therefore apt to be inflamed or fet on fire: now he afsigneth the place of Generation of comets, to be the higher region of the aire, and yet he denieth paffageunto the exhalation , which cauleththewinds, into the middle region, which is not inflamable , but thin and light. Can any man be fo ignorant in naturall effe(fts, as not to judge and imagine that cold will more fuddainly refift, and withltand that which is inflamable and of an ai^uall fiery nature, as is the exhalation, which caufeth the Comets, then that which is neither adually inflamable or fiery of it felf, namely the fumes , which is faidtobe the Original of the winds i Again, ic appeareth by his defcriprion of Comets, that their materiallfubftance is heavier, more terrefliall , crafs , thick or compadl:ed, then that of the winds, and therefore it muft needs be lefs apt toafcend and penetrate (for as much as all ponderous things , 'by a naturall inclination, tend downward); then that of the winds, which is more light, fubtill and thin, and confequently more apt to clime upward : wherefore it were impofsible that the grofTer fumes, \'vhichcaufethe Comets fhould afcend and penetrate into the upper region, as wellby reafon of their inflamable heat, as compaiilt and ponderous na- ture, and yet the fumes of the winds, whofe heat is not aftually inflamable but light and penetrative, by reafon of their fubtility, fhould be debarred from paf- fing higher.

But I come unto the examination of the third member, and although I have al- ready fpokenfomewhat concerning it , yet it is fit, that touching this point I ut- ter my mind a little m.ore at large in this place, becaufe it is molt pertinent unto our deredion of this worldly wifdome's folly and errour. He defcnbeth therefore in this member a double a6l of the wind,both whichhebut makerhaccidenrsjasif a man fhould fay, that they do not move from an internall and eflenriall principle, but nuhcr by externall accidents, namely by the heat of the Sun or Starrs, by the cold of the middle region of the aire, and the jultling or encounter of other afcen- dent fumes : whereby he concludeth, that it moveth the aire allaterally and by confequence it happ;;nethby chance, and through externall means. Whataglit- tering and golden lie is this , much like one of thofe fabulous figments of the an- tient Poets: a thing, I fay, which maketh afairefhew, but is, in verityj without fubftance : Forby thisaffertion he maketh the winds nothing elfe but ^.-/'^ /jo- ^c- cidens , when contrarily the mouth of Truth flatly concradicteth fuch a falfliood, affirming that the wind proceedethprimordially, from the Divine Spirit or breath of God": yea, and it is termed by it an Angel 1 , which is dilated and fent forth every where to efteft the will of him that animateth it. Qui fac'n Aftgelos vemos : Pfal. 104. 4. faith David, pvho maketh his Angells winds; that is, he animateth them effentially g , with his breath, and fendeth them forth as his meffengers to do his will. And

" °' therefore the fame Prophet faithin another place : yi»£eli Dei ejficawt verbum ejus:

Pfal. loj. The^ingelsof God ejfeU: his word. And the Prophet £.tr«c7j: rentus f.idt mand^. turn Dei : The wind accomp/ifhnh the Commandentem of God. And in another , fen- In Cancic. tus frocellofus effteii'-s verbum Dei : The flormy or Tempefiiious wifiddoth effett the Word of God. And the three Children in the fiery furnace : O venti benediciie Domifw & ex- altate eum fu per omnia in jierfetnttm : Oyewinh hiefs the Lord and exa't him above all things evsrlafitnaly. What fay our Chriftian Peripateticks unto this ? What ? do they think that if the winds were fuch accidentall things , as their great Mailer doth make them, that God would employ them to effeft his words , or if they had no internall principle in them could they laud the Lord , or move at pleafure to perform the will of him that fendeth them out ? Nay verily , we will prove that the internall mover in the winds, istheeffentiallinfpiration or breath proceeding Exod i^ immediarly from God: ylff/atu »ariHmt>{arumcoacerv4ta ffi>n 4^U!t, f.av:(fi' vema t'fOy (^ operuiteos mare. The waters were gatke'-ed together intthe.io by the breath of thynofirils. Ihou didfi blow vith thy wifid^ and the Sea did covn- them. And Job, Job. Flar.teDeoconcrefcit gelu: j^henGodbloweth from the North the yce is made. Alfoihat

Apoc. 7. the winds are Divinclyanimated with a p°rfeft life and intellig.'ncej it is made evi- Ettk. 3. denrby the four Angels, which are prehdent over the four winds, and that uni- v^rfall Spirit which was called from the four winds , to breathe life into the dead carcafles, of which we will fpeak forthwith. And yen for all this the Ethnick

Prince

Sed. I. MofdcaUPhilofdfby. 8p

Prince of our Philofophers will not blufh (forfooth)tofay , that the witideis 4 fome-thing meerly accidentall , and that it hath his motion onely from external! principles, and not from that centrall and internall agent , which is th^ aftor and operator of, and in all things , and confequently it could not blow or breathe where it lilkch, nor yet to hear the voice of the Lord , when it was commanded to come from the four winds. He, according unto his fancy, faith , that this his fig- ment is extracted out ot the earth , when Scriptures fay, that it is the molt lively and agil creature of God , which hebringeth out of the heavens, (that are his treafure-houfe ) for in this, both the Prophets, Jeremy and David, do confent. But in this member of his definition, he concludeth, that the lateral! motion of the winde is caufed through that relilknce and impediment, which is made by fnch ex- halations as afcend. O poor argument of fo mighty a Philofopher ! as if fuch a ventall motion as that is, from the north unto the fouth, and fo forth, could be fo certain and direct in his courfe, being guided by fo uncertain an agent, as is an ac- cidentall rtriving and contention made between afcending and defcending fumes ?

1 befcech you tell me (my quaint Peripateticks) what manner of exhalation did rife out of the earth, and ftioulder or lliove and rehft one another , in that emiflioti of Spirit, which happened when the Prophet faid, A quatuor vemis adveni, SpirittiSi Come from the fo-^r winds, O ff hit , me-thinks that I fee the Chriftian pages or dif- gtek. sf* ciples of ^rz/^of/f , to becleanmute, anddeftituteof'tongues toanfwer ; and if they Ihould fay , that it was a miraculous winde, and not a naturall , I anfwer , that I know no more efficient caufes in nature, or out of nature , but onely one; and th.;refore it is faid in the production of Meteors, namely, in the common courfe ofthis world nature, Godbloweth from the north, Godproducethbyhis breath frolt , fnow, ice. God thundereth from heaven. God melteth the tnick clouds into rain. God fends lightning from his throne, and coles of fire out of his mouch. God maketh the dark clouds his hiding place. God commeth from the fouth in thunder. The voice of the Lord maketh the cedars of mount LibAnus to Hoop, and the hinds to mifcarry of their young ones. God is a confuming fire. Who can Hand or refilt the cold of God ? and fo forth , in many places more , as well of the new as old Tellament. And, to conclude, that God operateth all in all » and that he vivifieth all, &c. But our Peripateticall Philofophers come with their School-tricks, and idle diltindions, and fay, 'Tis true indeed, that he is caufaeffi^ eie»s p> tncipalis • but there are many fecondary and fubalternate caufes in nature, which do zi\ of themfelves. I fay. Plain dealing is a jewell , and truth being one fimpleelTence, hateth double dealing; let us imitate her in plainneffe and fimpli- city in underftanding; whith we cannot attain unto , unJelTe we abftract our minds from the fubde multiplicity of worldly Philofophy, and vain fallacy, (of which

. St. Pan/hiddcth us to beware) for in multitude lurketh an infinity of errours, but in unity confift^th that unique verity , which is true wifdom. Why then fhould we dittra£l mens thoughts from the fimple fenfe of Sciiprure , by a multiplicity of diftindions, which feem to wrelf it, like a nofe of wax, a hundred waies. Scrip- tures fay, 0/7;;»w, I')' him, and in him are a// things. The holj fpirit of wifdom filleth the world. The incorruptible Spirit is m all things. Chrifi filleth every thing. Hevivi-^^^-^^' fieth all things. He operateth all in all. He giveth life andinfpiration, and all things, -^''^^•jaj ll ,, things are from the Father hy our Lord Jefiis Chrifi. All things are >» Chrifi ^ and by ^pi^'^^ ( hrifi , as well vifble as invifib.'e, and he in all things. He benreth Andfuflaineth all i Tim. 6. things by the word of his venue. God is the Father of all , who is ab»ve all , and in all. i Cor. la. And an infinite ofotherteflimonies of Scriptures? which confirm the divine ef-'^^* '7- fence to be all in all , and to zQc all things univerfally without exception. And \^\ {'* yet our Peripateticks will perfwade us , that the creatures aftions are divided from Heb". i. th; ail of God, fo that they do and can adt of themfelves , through an active vertue Eph. 4* given untothimby God,but not now of God;which alTertion of theirs,wereittrue indeed, I will fhew you how great an abfurdity will follow, namely, that there muft confequently be a divihon made in the divine efl'ence , which axiom, true di-

■ vinity will never admit , for Athanafius his Creed doth teach us, that it hfaniia & ind vidua! rin'tas, the haly and undivided Trinity • and therefore what a(ft the crea- ture hath received, i^ not divided from the Giver, neither is there any fuch need, beino the Giver of that formall vertue is by reafon of that gift ever prefenr^ and not divided from the gift , and confequently a£tethall in all , and that immediately. Andforthatcaufeitis rightly faid by the divine Philofopher Hertites , to be the

N center

jl0 Mofakall Fhihfofby. Book ^,

center of all things , whofe circumference is every where ; fo that it is in all, buc nocasapart of any thing, but asacompoferof all pares, and a container of them. Wherefore let it fuffice our Peripateticks , that the creatures are onely or- ganicallcaufes J in which one onely catholick Spirit worketh and operateth , ac- cording unto the variety of his property, which is annexed unco his will ; and therefore he onely worketh in them, and by them, according unto his will, and that immediately and abfolutely; and this is that which the Apoltle intendeth, when he faith. Dens operatur omnia, in omnibtts, God, worketh all in all. But to return unto my purpofe. How deaf and furd had this invocation of the wife Solomon been , if the effence and life of the winds had been no other, then that which is fet forth by Ari- ftotle : Evlgtla (faith he)yiqnilo,& vent AHfier,& perfiahorcnm meum; Awake north- Tvindy and come thou, Ofouth-wind^ and blow upon my garden. To conclude, if the winds had been procreated after yirijiotle's invention or imagination , whence comethit, that eachwinde is endued with a various and divers condition or pro- perty, infomuch as the one is hot and moifl: , the other cold and dry , thethircihoc and dry, and the laft cold and moift ? It were imposfible that this difference and va- riety fhould happen , if all winds were framed and fafhioned onely after one fafhi- on, that is, if they did move laterally by compulfion , isArifiotle telleth the tale.

I come now unto the laftdaufeor member of the Peripateticall definition, which doth touch the finallend orrcafonof the production or creation of the winds. His opinion is, that his nature doth producethis manner of ventilation, for the purging and purifying ofthe aire, and fortheprefervation thereof. But we are taught by experience, that this is not true , being that we with Galen and Hippocra- tes do difcern,that the foutherly winds are contagious and psftiferousjforafmuch as they render the aire thick , and make it putrid and rotten by their malignant heat,

p-.. and lax humidity : And this alfo we have confirmed by the facred Text , ATe (;>»«»

( faith D^f/i)/ ) aluefeudttmoyiwvafiantewmeridte, tear not the pefliUnce o'- corrupt

Abik. J. ddfuoii which eommeth from the fouth. And Habacuck^^ Dee a meridio venicnte fra.cejfit

{vel ante-]vh^ eumfeftis & antrax adfedes ip/ius. God comming from the font h, the pefii^ IcKce went before him , and at his feet tvent the boch or carbuncle. Yea verily , and all winds in a generality , asalfo the other meteors of heaven , are ordained by the Creator, as well for a whip and fcourge, as to asfift, preferve and fave the creature, as by many places of Scripture we are certified, andjc^in expreffe rearms hath

Job 37. 14. taught us. And therefore -r4r;'/?e;/<? hath erredin his judgment, concerning the finali caufe ofthe winds, as well as in the reft.

We may jufily hereupon conclude , that this definition of our pagan Peripate- tick, whom we ChrilVians do adore, and follow with fuch devotion and reverence, is altogether falfe and of no validity, becaufethewind^ are creatures of a nature more effentially eminent and divine 5 than either >^r//?w/f, ot any of his faftious feft did ever underftand ; forafmuchasthey arenot things without internall lights andeffences, and do not confiUonelyof externall andadventitiousmorions, that is to fay, arenot made of fumes or exhalations , arifing by accident or chance out

Itch.e.i, oftheearth. But, as Z^cArf^"*/*^ doth teach us, they are created and animated by an angelicall fpirit, and ftand beforethe Lord of all tne earth, and are hid in the power or treafury of their Lord, our of the which he calleththemat his pleafure , to do and accomplifh his will and pleafure upon the earth, and upon the feas , either ad v:n iiSlamfeu pn»)tionemy to revenge and punifh : or elfe, <«^ wlfencordiam dr benign niiatem creaturis prtbendnm, to fhew unto the creatures his mercy and benignity.

CHAP. III.

The true and eJfsniiaU defnitlonof the wind is divers waies , and that according unto thefenfe and affertlon ofthe holy Scr p'uret, expre^edin this Chapter,

NOw me-thinksl hear fome of the Peripateticall fadion to murmur againll me, and reply. If this definition of ^n/?or/f be not good, as by your proof it appeareth, affigne us a better if you can. Tell us therefore effentially what isthe winde, or how you define or defcribe it rightly, by the warrant of holy Writ ? To this I anfwer , that it may be efFefted many waies, under one and the felf-fame eflence : And firft of all we may defcribe it, and that not impertinently , after this manner : The

Seft.!.' MofaicallPhilofofby. 51

Thewindeis an airy fpirit, of ameanconfiftence , infpired and animated by the breath or infpiration of JEHOVA, the which he drawethforch of his treafury, to execute his will and pleafure , either by the way of malediftion and venge- ance, or of benedidion and mifericord.

Every particle of this definition is proved out of convenient places of holy Scriptures; and firft, that his externall is aire, of a mean conlilience, it is made ma- nifelt, in that the words Q aire, winde , and fpirit ] are expreffed in many places of Scriptures, by all one Hebrew word, namely, by Ruach. Again, that his internall or moving foul, and centrall aft, is the divine Spirit or infpiration, it is proved and confirmed by the places which are cited before : -^ flattt narmm tuarnm (faith Mores') coAcerviita f»yit aqua, flavifit vento wo, & operait eos mare: By the breath of thy Exod, i j. $. t2oftriUs the rvaters were gathered in a heap , thott dtdfi blow With thy wind, aitdthefea did$over them> And again, Glaciem D.'iis fortis edit flatu fuo, 1 he mighty God bring- eth forth Ice with his breath, &c. as if they had faid , God infpired the aire with his v^^ Spirit. So that there appeareth no difference between an angelicall creature , and the aire, fo divinely infpired ; for the aire is faid to be the externall, or manifeft of an Angell, as well good as bad, animated by God, for the effefting of his will, ei- ther to punifh, or to extend and (hew forth his benigne mercy or clemency ; as his internall and occult portion is the immediate breath of God; andtberefore (as I faid before) they are by St. Denis tearmed Algamatha, that is to fay, clear mirrours or looking- gl afles , which receive the light of God. Is it not in plain words ex- preffed by t>-fvid J Quod angelos fnosfecerit ventos , that he made his angels winds J where by his angels is meant,the emiffions from his throne,and they being incorpo- rated with the aire, are tearmed angelicall natures. Again, JEHOVA faid of the Angel that went before the Ifraelites, tocondudlthem in thewilderneffe , Noliie , exacerbare eiim, nam nonferet defeEiiones veflras , qHoniant nomen meum ej} in eo : D» 'not an ^er him, for he will not bear your err ours, becaufe that my name is in him : t ha t is tofay^Thebrightimpreffionof my word. Forthefonof^^r-^r/jfaid, ihntwifdom went before them in a pillar of cloud , and wot a light unto them in the night , and ajhi- Ecclcf. 9, dow cr cloud ;■« the day, to keep them from the extream heat. For this reafon therefore , the fame Angell is called in many places of that book , fometimes Jehovah, in re- gard of his inward andincreatedeffentiallaft; and fometimes yingelus, in regard of hisalterity, orcompolitionof two, orashe was a creature ; andtberefore as God is identity, namely, an abfolute, fimple, pure, and increated effence , fo an Angell isby the wifcrRabbies tearmed Alteritas, to wit, as he is compared of the uniform infpirationof God, and the humidor aery nature oftheworld, that is, ofacreated fpirit, or a created aire, which made the Pfalmift fay,that which is above cited, Qui facit angelos ventos, & miniftros fuos ignem urentem. For in this faying, he feemeth Pfal. 104. to include both the occult and manifeft nature.

As concerning the next claufe of this definition , which is, that God doth draw or call his angelicall winds out of his treafury, to effeil his will , we have it confir- med from the pens of the Prophets, David and Jeremy, Depromit (fay they) ventos e yg*j^' \\ thefaurisfu.'s.

Laftly , touchingthe ufe of the winds, or the finall caufe why they were created , or fent forth, Scriptures do largely inform us : Femus facit mandatum D^-/, faith ^^-.Baruch '5.^0. ruch , IhewinddoththecommandementofG^d. And the Pfalmift, S/KV/Vaifrofi?///!- Pfa. 148. 8. rum facit verbum ejus. The fpirit of the Jiorms effeEl his word. And again, AngeliDii ^J?> 'oS- valid fflm Tobore ejfcientesverbnm & placitHmfttum • The angels of the Lordwh'.ch are ^^ lije Jtrong i» power, do ejfeEt his word and will. And agAin, He maketh the angels I i^ht' ningf^or corufcations his mini fieri. And Jtf^ faith, FnlgHrantinqitid mittet & ibnnt & revertentia tibi dice>Jt,Adfumus, WtltthoH not fend forth thy lightnings, and they will go their wates^ and returning back^ again they will fay, JVe are here. Where he mea- neth of thofe Angels, which reveal their occult beauty j forinthis regard, God is alfotennedaconfumingfire.Moreover,heaffirmethinanotherplace,that the wind, . thewhirlwind, the ice,froft, clouds, and the lightnings, are ready at his command, J° ' ' • wbatfoever the will of the Creator is that they fhall do , they are prepared to per- form, either upon the fuperficies of the earth, or for to punifh and afflift the wic- ked, or to fhew mercy unto the righteous.

To conclude, T have ex-preffed in the precedent definition , firft, what is the ma- tcriail caufe of the winde: namely, an airy fubftance of a mean confiftency. Then I told you, that the eternall form, or effentiall aft thereof, was the bright afpiration

. N a ox .

^z MqfMcallPbikfofky* Book 5.

or fplracleof the Almighty, which did by his prefetrce animate, agitate, and move themateriall aire. Thirdly, that the place wherein the winds are kept and referved untill it pleafeth the Creator of them to employ and makeufe of them, was the heavens or aire, whichis the cabinet of his treafures. And laRly, that the ufe and end of them was to accomplifh the will of their Creator , when he did command them: and that either in their outward and airly enate, without revealing their cenrrall and formall fire, namely when the winds do blow, but are invifible; or elfe by emitting of their internall and effentiall light , as when they appeare and move in the form of Lightnings or corufcations : and this is proved evidently by the above-mentioned place, of the royall David.

For thefe reafons therefore, and upon thefe grounds , we have framed oucthefe Definitions of the vvind which follow.

The Wind is an invifible aire or fpirit, which is vivified and animated by the di- vine Light, which iffuech from the face of JEHOVA, as a breath out of his noflrills, to perform and accomplifh his will and pleafure as well in Heaven above, as on the earth and waters beneath. Or after this manner.

The Wind is a certain Angelicall Spirit, or fubcill aire, which is infpired or ani- mated by the fiery Spirit of JEHOVA, appearing fometimes vilibly inthe form of Lightning, and fometimes being invifible and occult, as when it is onely heard and not feen , and is ordained and fent forth by him from fome corner of the earth, toefteftand accomplifh his will , either in his pofitive and benign property , or privative and dertruitive difpofition. OrthuSj The Wind is an invifible or occult Spirit , indued with a fiery foul or form from above, and infpired by God in an Angelicall manner, the which is carried this way and that way , according unto the pleafure of him which infpired it, being moved or wafted on invifible wings, and carrying fometime their Creator on their airy plumes, to effect his will and pleafure. t Jiing. It. e. For itis faid, J£HO^-^ afcenditfuferCherHbin & voUvitfeu lapfus efi fttfer fennat vennx GodafcendeJi upon the Cherubin , and did flic or glide ttpon the wi?7gs of the wind. Now the Cherubin is an airy Angell j as the Seraphin is a fiery Spirit or In- telligence. Or elfe in this form.

The Wind is a certain Angelicall creature, being made and produced by JE- HOVA, of aire, as being his matter agitated , and Light being his inter- nall and effentiall form , the which being derived or extra6led out of his heavenly Treafury, is fent out this way or that way, either to plague and punifh, or to folace and recreate the creature. Or thus.

The Wind is an Angelicall Spirit doathed with aire, whichmoveth occultly, and invifibly this way and that way , according unto the fecretwill of him that created it, whofe voice although it be heard , yet is the place from whence ic came, or the mark whither it tendeth, unknown of mortall men. John}. 8. Spiritus (faith St. John)Hbivaltfp}rat,&vi>cemejus audit homo ; fed tiefcit nude

venlat aut mo vadat • The Spirit or wind bloweth where it will y .and man heareth the voie^of it, but kyowethmt from whence it commeth or whiiher it will. Again, Scrip- tures do affirm elfcwherc that the way of God , andtiie place whither he intcnd- • eth, is unknown unto mortall men. Or after this manner more briefly, and that according unto the mind of our Sa- viour. The Wind is a Spirit that bloweth where it will , whofe 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 oi Ddvid above mentioned, the Angelicall winds as well apparent as occult, are defcribed after this manner. The Winds are the Angels of the Lord, ftrong in power , which effeft the Word of God, and lillen unto his voice, and his flaming Minilters which ac- complifh his pleafure. P&l. 102. 10. ^*i?yli DeivAdiJfimi robore ( faith David) efficieutes ^erbum ejui^ aHfcuhamci ' voci ejus, efficientes placitftm ejus : The Aitgeh of the Lord, ftrong in power^ tfeilmr

Sed. I. Mrfaicall Pbilofaflyl j|

ha- word; l':ftmK^ tnto hu voice ; accomplijhing of his flenfure. And in the Pfalitl following; Qui facii Angelas tuosventos J & minifiros tms fiamrHamHrentem•,who'ih\,^9^,i^ do ft tuAke thyAngels wifids > "fd thy Min-jlers flaming' fires.

By this therefore, each wife man may obferve, how oppofic the falfe Ethnkk Philofophy and doctrine , which is grounded upon the wifdome of this world , is unto this true Philofophy or wifdome which is extrafted out from the Fountain of Truth. Hereupon therefore it may appeare unto wife men, how impoflible ic is for a ChriiHan Philofopher, who doth rirmly adhere unco AriftotlPs documents to be radicatly converfant in the true Catholick Faith : ye carmot ( faith our Savi- viour) faithfully ferve two Mafters. And for this reafon, Sc. /'<<«/, (as is (hewed before) doth admonifh us to beware of Philofophy and vain Fallacic, which is grounded upon the traditions of men, and Elements of this world , and not up- on Chrill, in whom is all the plenitude of Divinity corporally, vVho is the head of dominations and poteftates, and confequently the life and animator of all An- gelicall Spirits.

Wherefore we may conclude, that this falfe Ariftoteticall Philofophy, is the cJiiefert organ of theDevill, to diltrad worldly men from the true knowledg of God : Forasmuch as partly by the fophifticaced craft thereof, and partly by other vain temptations, he feeketh to withdraw the good intentions of Chriftian men, from the true Symphony and Sympathy , which ought to be between God and his creatures , and to allure him unto his own falfe,difc^rdant ,and antipatheticall Har- mon]^. For it is proved, that this Spurious and mundane Philofophy, is oppofrt and contradiftory in all things unto the true wifdome, vVhich defcendeth from the Father of Light, (z'iSt. James teachethus) and therfore it is terrene, animal!, and diabolicall : For which caufe it fhould be efchewed rather of all wife Chriflians, then any way followed andobferved with fuch fervency, andfuperftitious devos tion : Being it is the main caufe , that men even of this our Age, howfoever par- . takers of the divine mentallbeame , being altogether forgetful! of his excellent and thrice noble beginning and divine race, (forafnluch as they are masked or guil- ded over with the prertigioufly appearing light of privative ignorance,) become fo rude and unskilfull, not onely in the true Arts, but alio lame in the Rudiments ofTheofophy ; infomuch that they neither underftand God truly, by and in his Works, as he ought to be known, nor yet can conceive rightly the myftery of his creatures, whofe Corner-ftone is thebrightneffe of the all-animating and inform- ing Word.

But I will make ufe of my Experimentall inrtrumenr, to prove a great deal of this which I have uttered by an ocular demonttration or eye-witnefs.

CHAP. IV.

if ere the Author doth ocitlarly demonfirtue tht reajin of the Ammall South vind's hgintihig.

NOwbecaufe all this which is faid, may by fome feeming Arillotelian Chrifti- ans appear fabulous, (as either not believing, orelfe imagining, that things are not uuderltood rightly, which arc fpoken in Scriptures, for fomefuch there are, (and that learned appearing Chriltians of this Nation) 1 thing it neceflary to prove all this which is related unto you, by an ocular demonftration , produced from out Experimentall Inllrumenr, commonly termed the Weather or Calender-Glafs. Into the which praclicalldifcourfe, before we enter , I would wifli each Reader to remember diligently, what hath hitherto been faid , and to give an attentive, care unto this Preamble which I will fet before it.

Yon ought ferioufly to remember, and confider, that the catholick informing Light, by whichthe Spirit of the Lord, that was carried upon the univerfall wa» ters impartinguntothemtheSpirit of life, did inform, illuminate, and animate the catholick matter of the world, was by the confent of moft of the antieiic Fathers, in TA«»/a fly, faid to be, the fourth day, contracted into the body of the Sun, and for that reafon it is faid , Gloridi Domini plenum eft opus Solis omnia ;//«- Ecdus. 4», (Iran t is : The -work^of the San which inlightneth all things is full of the glory of the Lord. Hereupon alfo it may be underftood : ^nod Dens indmtur Inmine fuaft ve- fiimtttto : Cod is cloathed with Light as with A veftiment. And in another place ( the

o4 Mojakall Pbilofofby. BooL %

which interpretation we have maintained to be good, in the precedent Book of PCll. i«. this ditcourfe ) Pofnit Deus tabernaculumfittim inj'ole , He put his taberMac/e in the

y«a: Whereby it is evident , thatit was theplealureofGod, the Creator of all things, that this vefsellfhould be rich and abundant in his Spirit, that from it, be- ing placed in the center, heart, diapafon, orperfe<S point of the world, it might by Its vertuous harmony and life, order and govern the animall courfe, and teniporall difpofition , of generable and corruptible things on the earth , in the leas, and ca- tholick fublunary element, namely, the univerfall aire, which as it is the vehicle of life in every fublunary thing, fo aUo ic is necefsary to coniider, that the aire is ani- mated and infpired by it , as the higher angelicall natures receive their light and beingfrom the Creator, before whole face they are alwaies prelent. 1 do not fay, that the Sun giveth life , but the increated vertue in the Sun , which hath eleded thepalaceof the Sunforhis treafure-houfe, or cabinet of his vertue. And there- fore it is faid , that Sol efi gloru Domini , feu virtmis & ejfentia divina , p/enus ; The fun is fall of the glory, and divine vertue of the Lord. And again it is tcarmed, I'^as Ad- Ecckf. 4J. mirabile, opus Excel fi. An admirable veffell, the work, of the mvfl High, Now that this divine vertue in the Sun dothguide the aire , and makeit agenerall angelicall fpi- rit, or winde, that is an aire animated by divinity , whiLh is ape to move according. Ecckf. 6. to the motion of the mover, we are taught by thefe words of Solomon , Solluflrans tiniverf* in tiicnittf, per git Spirjtus O" tn ctrculqs fuos revertitur : The Sun il- luminating all the w}rld , the fpirit or aire whes'eth about with if, and returneth his circuit. Arguing thereby, that the Sun by his prefence, doth animate , make mobil and agil by fubtiliation and quickening of fpirits , that aire which was quiet and (iill. Now I would not that any man fhould miltake me, and think that Imean, that the whole Spirit of the Lord is included in the Sun; for, as I faid, Chrill was by Scripture reported to be rich and full of the Spirit. So God imparted unto the Sun abundance ofhis illumipating, pofitive, generative, and vivifying vertue; and yet nevertheleffe he fiUeth all things, but not after one man- ner, neither in one and the fame property or proportion; for according unto that common courfe which he hath ordained , for the difpofuion or ordering of the an- nuall or yearly temper, where the Sun or his actuall tabernacle is more or lelTe ab- fent or far removed; there is the memia divina^or the cold privative Spirit of God, moreorlelfe in operation, for there it aftethuniverfally. As for example, When the Sun is abfent, and under the earth , it caufeth darknefle, coldneffe, dulneffe of aire, and agroffefpiflitudetobeprefent. As for example, When the Sun is beyond the .£quinoftiall , in moving toward the Tropick oiCapnccm , cold, froft, fnow, ice, Qiort daies, thick, clowdy, and rainy aire is prefent , and foutherly winds arc moft frequent ;for then the privative property of God hath dominion over the northern hemifphear; whereupon the plants, herbs, and trees are naked, and ha- ving their fpirits and humours congealed , appearas dead , the earth forfaketh his viridity, and likeafteril and barren widow beginneth to mourn. Butasfoonas the funny Chariot, with his Princely Lord, doth approach unto our hemifphear, and enter into this northern world, by the fiery andiron or martiall gate of -^>'if -f , which is in the Spring-time , then thefe almoli dead creatures, being before , as it were, mortified , by thecruell cold of northern privation , be^in to revive , the nights grow fliort, the cold diminiflieth , the congealed and hx'd fpirits in the plants, relent, liquifie, and become animated and fluent ; thebirdsrejoyce and are quickened, and the dull and fenflefle aire is by little and little refrefhed, and taketh flight into the fouthem regions , for reafons I will fhew you in my demonfirative poiitions, immediately following. And yet forall the abfence of the bright and in- aftinp Spirit in the Sun , it followeth , t5ut that one and the felf-fame Spirit which filleth all, may alter his privative property when and where he lift; for we fee often- times, quite contrary unto thecommon conftitution of the year , that by it, thun- ders and lightnings are effefted in the niidft and hardeft of the winters ; and the winds which are moft aftive , namely, theeaftand fonth, blow beyond ex peftati- on; all which is effected by him at his pleafure , who operateth all in all , how, and by what means, and where and when he lift. This therefore being well pondered, I enter into the ftare of this my demonftration.

rht

Seft. I.' Mofaicall Philofiply. ^

The demonJlrMion or proof, how the Annuall rv'indt are wovedf hy the vivifying fpir it which 16 tn the Shu.

I have told you, that the whole effeft of the divine a6lion in the humid nature of this imeriour world , did confill in Congelation andRarefa(5lion , and that the firft was caufed by the privative and northern aft of Gods Spirit , which doth ope- rate by cold; and the other by his pofitive operation, which is guided by heat. Now asthefe twdhave their dominion or depreffion by theprefence orabience of the Sun, fo alfo iHhe univerfall aire more cold, fpifle , opake, and fluggifli or ftupid , when the Sun is&theft off; and again, more hot, fubtle, bright, tranfparent, agilj and aftive, when the Sun is nearelt. Mark therefore the properties of the aire in- cluded in theglazen vel!eTtofTheCaTeDde,r-InItrument , and remember, thatitis but one and the fame Spirit in effence, that worketh as well privativly as pofuivly • for it was one and the fame Spirit which w^ called by the Prophet from the north and fouth,for the Text faith, FenifpiriiM ^quatuor vemis, Sec. wherefore this Spi- rit is it , that governeth the univerfall fublunary aire , as well privatively as pofi- tively. And although this Spirit be molt plentifully in the Sun , yet it being never- theleffe every where, is able at all times , and in every place, to expreffe himfelf in both properties. I come therefor^ unto the point or mark.

In the firll Chapter of the firll Book of this prefent Seftion , I have moft clearly demonllrated unto you, that the aite includedin the Weather-glaffe, hath in every refpeft a relation unto the aire, or catholick element of the great world ; where al- fo u is proved, that the aeriall humidnaturedothasexadly fill every place of the vaulted world,whcre the earth or water are not,letl any vacuity fhould be found in the cavity thereof, no otherwife than the dilated aire in the head and neck of the Weather-glafle doth fill the cavity thereof; and therefore as the aire included in the glafle doth work by dilatation at the prefenceof the Sun, namely, in the Summer-* feafon, when the externall aire is heated ; fo alfo, and after the felf-fame manner , will the aire of this northern hemifphear be dilated, when the Sun is prefent , yea, and the nearer the Sun is , and the more perpendicular his beams are , the greater will the generall aire's rarefaction be , and confequently of that particular aire whichisintheglafle. On the other fide, when the Sun is abfent from the Boreall hemifphear, namely, when it moveth beyond the TEquinodiall, then will the com- mon aire in that hemifphear wax cold , and becontradled and condenfed, and con- fequently the particular aire in the glaffe will be contrafted after the fame propor- tion, which may eafily be meafured or conceived , by the degrees of afcent of the water intheglalTe, astherarefa£lion may be coUeded by the defcent thereof. This therefore being well conceived or underft ood, and that the caufe of this rarefafti- on is the prefence of this divine aft , in the funny tabernacle, and that the reafon of the condenfation, is theabfence or remoteneffe of the faidaft, or operating and emanating Spirit, and confequently the prefence of the divine puiflfance, which is darknefle; for (as we faid) the abfence of heat is the prefence of cold , which is the eflentiall worker in the divine puiflance ; and again, the prefence of heat is the ab- fence of cold. So alfo the abfence of pofitive light conceiveth privative dark- neffe, and the abfence of privative darknefle impartech theprefence of pofitive light.

Wemay eafily hereupon colleft the reafon of the annuall winds, and perceive what their externall is ; and how that aire is animated by the vivifying Spirit, which is fent out from the Sun. Confider therefore, that when the Sun is prefent with us, the Summer is created by his prefence , the aire is calefafted by the bright beams of his Spirit, andby calefaition is rarified, and by reafon of rarefaftion of parts, requi- reth a larger place for his exigency. As for example. We put two pound of Vitreol into a Retort, and faften the n^fe thereof unto a huge Recipient or Receiver, flop- ping the joynts fart, thatthe fpirits do no way expire. We force out the Spirit from the Retort into theReceiver,and wefindit tried by experience,that part oftheVi- treol being dilated into fpirits , thofe fpirits finding rhe ample Receiver not fufEci* ent to contain them, do violently break the Receiver into an infinity of pieces. Whereby it is made plain, that a thing which is condenfed, will occupy but afmall place; but when it is dilated, it will require a very large continent for his exirtence. All this is argued plainly by our experimental! Inftrument ; for when the Sun is prefent , the aire included is forthwith dilated more or leire,according unto the vi- gour

o5 MofmaUVhilofojbj. Book 5*

•^our ofthefolarfpirits, and winds that blow ; but when it is dilated , it requireth by fo much the more a larger place to be contained in , by how much the more it is dilated or ratified ; and that is proved thus , namely, becaufe the water is thruft down by fo many degrees lower, by how many the aire excelleth in rarity. So that it is evident, that theonelyreafon why the water is precipitated more and more downwards, is, becaufe being by degrees fubtiliated, it maketh it felf a larger room to abide in.

Now that I have (Viewed you thus much , mark, that when the Sun commeth newly into an hemifphear , where winter did reigne, or had dominion , and there- fore the cold did incrafs and thicken the aire, as tor example, when it pafseth from us into the fouthern hemifphear, to convert the winter ertate of that part into fummer; it doth forthwithbegin to attenuate the aire of that part of the world, and that aire fo rarified being animated , and, as it were, revived , by the operating beams of the Suns bright fpirit , becommeth light-winged or feathered , wherefore it flyeth away from the fouth, and feeketh a larger place for his abode or entertain- ment , being that the auftrall hemifphear is not fufficient to receive his dilated bo- dy: For this reafon, it is forced to pafs a-traverfe the Aquinof^iall, andtovifitby a fuccelTive motion the northern hemifphear , and at its entrance therein, to make a windy noife, by reafon of the thicknefs and coldnefs of the aire , which refilkih the hot vaporous, and lately difsolved or rarified aire, which is animated with the fouthern light, from whence it receiveth his agility. And this aire thus animated andforcedby the divine aft, in the Sunny tabernacle, to fly from the fouth unto the north, is that which we call the foutnern winde , whicn for this reafon hap- peneth fo frequently among us in th^ beginning of winter, namely, immediately after the Sun hath pafsed the Aquinodiallj that is to fay, through Libra'xmo Scor- fio : This is the reafon, that the fouthern winds (I fay) arc fo plentifuU among us \r\OUoher,Nove»il>er^ ^nd December -^ andconfequently, that we are falutedwith fuch fouthern fliowersjby reafon that the northern coldnefs doth condenfe thefu* gitive fouthern aire into clouds , as fliall be told you in the defcription of the clouds.

All this is demonftrated out of the Weather-glafs ; for at the heat of onely a mans hand,being placed on the head of the Weather-glafs, the included aire is ra- rified, and fo dilateth it felf, and flyeth to an oppofite Pole, namely, unto the heat of the cold water, the which it beareth down before it.

On the other (ide, the northern winds, and the ice and fnow which are more fre- quent in winter, are caufed by that breach or fpirit , which is fent forth from God in his potentiall and privative nature, the which he doth exercife or put in executi- on in this world, when the treafure houfeof his adtuall power is fartheft; and there- fore he hath ordained the Magazin or ftore-houfe of his cold, in the poles of theworld,beingfartheft off from the yEquinoftiall . Forthis reafon, it isfaidin _ . Scriptures, that cold commeth from the mrth ^ and that ^f/ir; thecoldofGodvphoca»

■'*' ' conjili ? and that ths breath of God maketh ice arid frofi. And again, Hafi than

Job J 8. come into the treafure-houfe of thefnowes , or hafl thou any kjjowledge in the treafHry of

the hail ? Neither is Gods aftuall light fevered or diftinguiflied from him, tnough he breathe at his pleafure from the north , in his potentiall or privative property ; for darkneffe unto him is as light. And for this reafon alfo when he is difpleafed , Exek. I. hebrearheth from the north as ri ell in lightning and thunder, as in fnow and hail. Whereupon Ejcekjel{a.\d , Behold^ avphirl'Tvinde came out of the north , and a great clo'fdinvolved with fire, ice. And yet both the cold, fnow, hail, and froft, and the lighrnings and melting heats, proceed but from one and the fame fpirit, though di- Exck. 3<. vers in properties , which (as I faid) was by thefame Prophet called from the four winds 5 that is to fay, one and the fame word in effence, but multi-form in proper- ty; Of which the Pfalmill, God fendtng forth his wordufon the earth, by it he fonreth duvpn fnovf on the earth like tvooly anddifperjeth thefrofHikj ajhes, who can rcf'fi againfl his cold ? Sofoonas he fendeth out his word , it doth litjuifethtm ; fo foon as he blon>eth J.. forth his winde, the water s beg^'tn to flow, and the fnow, froft, and ice to melt. Whereby

it isevident,that Cod isever oneinhimfelfe J wherefoever he be , namely , be he in the north, where he operateth privation ; or in the Sun, in which he doth ex- p-efle his aftuall glory. Yet doth his Volunty as well as his Nolunty, that is, his pofitive property as well as his privative , accompany the unity of his eflence. As for example, His negative property in his pofitive was difcerned , when he made the Sun to ftand ftill at Jojlmab's prayer,and to go backwards, or become retrograde,

for

Sed.i.' MofaicallPhilofifby^, p7

forthecoofirraadon of //^e<,f^/<«*s belief. And hi'; abfoluce privative ; when at rhe death of our Saviour he conrracted his raatiifefted bright glory into thq center : So that the Sun became as black as pitch. I conclude therfore, that when this po- tentiall property of the Divine Spirit doth move or aft in the aire , the aire is fuc- ked towards the pole or center, and fo is made F roll. Snow, &c. Jn which fpace our experimentali Inftrument fheweth a nature quite contraryfrom the precedent: For after the imitation or the aire in the great world , it is contrafted and fucked upinto the bolts-head , as to the cold pole, and this then demonihateth, that the catholick externall aire, doth alfo work after the fame faOiion. It appeareth there- fore, that the rcafon of this emitted Spirit is occult, and not known unto any of us tltit are drowned in the abyffe of Ignorauce , but onely is made known unto him, who hath been fo happy as to be inltruiled by the true Wifdome of God , which Solomon confeffeth to be the worker of allthings , and therefore the moll faithfull Schoole-miltrefs to teach all myfteries.

But I will proceed further in chefearch and inquiry of this Eihnick Peripatetick man's skill in the Science and knowledg of Meteorology. And firll, 1 will fee what hecanfay, touching the Generation of the clowds and the rain.

CHAP. V.

Hovf Ariftotle'J Decirine touching the 'Generation of the Clowds, and

frodtt^ttjn of the Drops cfRam^'is found to he altogether con-

tradiilorj tinto the trne fVifdome's Inji:tntivns.

WE will now come unto our inquiry and examination oi yiriflotle'^ skill, in the watry Meteors : and becaufe that the caufes of milts , called A'f- i«/.«, and thinner clowds termed A^«^ec«/iS, are comprehended under the title of iVl«^w or Clowds, I will onely infift upon the Myrtery of the clowdy impref- fion : Forlpurpofenot to make any great Volume of words, to weary your eies with reading them over, butonelyto touch with brevity fuch kinds of principall Meteors, as may in their generality include by their defcriptions, every fpeciality that may be comprehended under them. I will therefore briefly begin with ^^ri- fiotle's opinion, and then compare it with the Tettimony of holy Writ, that there- by the elfence of it may beexamined with the fire of verity, to fee whether it will indure theTeft, orwithRand the rryalls of Truth's touch-ftoneor no.

His opinion therefore with that of his Chriftian followers, is, that, A clowd is £^-^°^^f'^^' produced of a vapour, which is elevated from the earth and water, into the middle ")[,'^^" ^ region of the aire, by the attraftive power of the Sun or Starrs , where it is con- traded, andasit werecongealedintotheconfilknce of a vifible clowd , by ver- tueof the extreamecoldneife 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 theaire. Lothis istheSub- ftanceof thePeripateticalldefinition of a clowd !

Now that we may rhe better gather and underftand the truth of this bufinefs, and find out whether ^^-//^of/f be a true or a falfe Prophet in this his defcripcion; Let us here conHder, what the Book or Bible of verity (hall teach us concerning the Generation of a cloud, and how the members or claufes of this our definiti- on do agree with the intention of it: which that we may more didindtly, and with _ the exader method effeft, wepurpofein this place to compare their minds and fenfes together, that each perfon, though but meanly literated, may eafily judge and determine of the cafe, as truly it Ibndeth.

In the precedent Definition, he maketh the efficient and procreating caufe , tht heat or aft of the Sun, faying, that by the attraftive vertue thereof, the vapour whichisthematterorfubftance of the clowd, is drawn out of the earth and wa- ter, and fublimed into the middle region of theaire; averring alfo, thatpartlyby the motion of the Sun, and partly by the winds it is moved this way and that way. Again, he furmifeth that the caufe of the contraftion, or condenfation of the va- pour into the confidence of a cloud, isthecoldnefs of the middle region of the aire. So that unto the confiftenceof the clowd, hefainerhthat two Agents quire contrary in nature and condition unto one another, do concur and meet together, namely the heat of the Sun, and coldnefs of the middle region of the aire : but he

O afligneth

^ M^akaUPbilofifl^l Book 5*

afligneth no intcrnall caufeof motion unco the clowdj cfteeming it as a thing dead, and without an aftive fpirit .

For this canfe therefore , there do offer themfelves unto each wife-man's con[i- deration, fundrydoubcsin this Definition to be throughly refolved and determi- ned of, before he will be able rightly to judge the verity thereof, namely, firft whether the heat of the Sun do draw and attrad vapours out of the earth and wa- ters, into the middle region of the aire, for the compofingand fhaping out of a dowdy Meteor. Secondly, whether the coldnefs of the middle region of the aire, betheoccafionof thecondcnfation, orthickning of a thin vaporous fub- ftance, into the confirtence of a well compailed dowd. Thirdly , whether the clowdsbeonly moved byexternall efficient Agents, namely by the winds aqd Sun, as being deftitute of any incernall aftive principle or central! Agents or elfe if it be moved and animated oy an internall Spirit. Unto either of tliefe three queftions or doubts, I purpofe here to anfvver, in order as they are propofed.

Unto the firlt Objedtion therefore I fay : That it is a moli fahe and errone- ous Tenent of the Peripateticks , that the Sun , Starrs , or fire , do draw unto ihemany vapours or exhalations : For it is proved by experience, that they rather expell and diffipate from them fuch things as are rarified by them, than draw and al- lure them unto them: neither is it true as moft men falfty dream and furmifc, that the Sun draweth fumes upward, or that the fire fucketh the vaporous fubllance of the attenuated water unto it ; but their office is to ratify and fubtiliate the waters and to reduce the moifter part of the earth into vapour : And then it is naturally incident unto thofe light Subltances, of their own inclinations, to afcend and mount upwards, without any other externall agent. But all this we have plainly demonlhated by our experimental! Inltrument : For if you fet your hand upon ' the bolts head or round glaffe, on the top the aire will dilate icfelf, andprefencly fly away from the rarifying agent that dilateth it, and therefore much lefs will that agent fuck or draw it unto it (elf. By which it is evident , that whereas it feemed intheeies of worldly wife-men , that becaufe a vapour or fume afcendeth up- wards? therforethat motion from the Earth muft needs proceed from the attra- ftivevertue of the Summer heat; nowin theconduhon, it is proved to be itark falfe and erroneous, being that the nature of Heat and Light are clean contrary unto the attraction: forafmuch as they expell by dilatarion, anddodiiTipate, and enlarge, which is contrary unto the condition of attra<ftion , ^atherin^ together, and condenfation, which are the properties of cold, as is mainfetkdby our ex- perimentall Afachin.

But now to prove that Ar'iftotle'% ^rounds aremoft extravagant unto the Truth, who affirmeth that the clowds are made of a vapour drawn or elevated up into the middle region of the aire , we muff underftand , that the Opinion of the holy Scripturesisflatlyadverfeandcontrary unto this claufe or member of his defini- tion , or defcripcion, being that firlt it iseafilytobe gathered by this Text of St. Vaul^ That we ought to believe by Faith, that things vijtble rvere fiift made of fuch Heb. I. things which vpere not feen : and therefore it is neither the vifible earth nor water,

that"can be the Originall of the clowds, but rather the invifible aire. And this is Job 18. iA. alfo maintained by divers plain Teftimonies of Scriptures: Dius fapiemia fua ap- Job z6, 9. tat pondits a'erl, & appendlt aquas in menfura : Ligat eas in den [is ntihibHS , facit plu- vi£fiatuta, & viam fulgetro tomtruurm God by his Spirit oflVifdome, doth five a weight and proportion u»to tl^e aire ; and hangeth or baUanceth the waters by nieajure; tieth them in the thifk^clowds ; giveth laws Knto the rain, and ajfigneth a way unto the Light- ning of the Thunder, In which fpeech the wife and patient Job doth feem to con- firm. Firfl , that God is the Father and Head, from whence this work, and all other, doth radically proceed; andthe eternal! efficient inftrument , by which he a£teth, is his Spirit of Wifdome: which alfo accordeth with this of the Ap^iHe: I Cor. 8. Nobis efl unus Deus Patera quo omnia, & unus Dominus Jefus Chrijius per quern omnia: To us there is hut one Cod the Father, of whom are all things:, andoneonely L»rd Jefus Chrifl, bj whom are all things. Secondly, That the aire is the main Subjeft as well of the watery as fiery Meteors , f'^r by thickning or condenfing of it, it gi- veth a confidence unto the clowds, and fuch-like Meteors , which are eafily af- terward refolved into water and rain, andthenbyattenuatingit extreamly, it be- comethlighrning : Not that I fay, that the aft of Lightning is of the Subtlance of the aire, but is rather an adtiirable Light, clothed with the aire as with aveffi- ment» And in the very fame fenfe the Text faith, Itidntus lumme qitafi -veJUmentoi

He

Sgfit. I. Mofakall FHlcfofby, pp

Be is e»di:cdwi[h light as rvith a vefttment. And again, the wife Philofopher » ftt tum'me numen^in numlne lumen. So that the thinner the aire is, the hotter it is, and confequently the richer in ccxleftiall fire, vvhofe centrall aft is divinity. Now that the aire is the fubftance or materiall fubjeft of the watry Meteors , the precedent Text beareth it in thefe words , God by hi wisdom aJfigncth,orfetteth hj pofortton, n weight unto the aire ; that is,he thickenech ic into clowds, for the words following importeth fo much, which are, ylpfendit aquas feu nuhes in menfura^ He hatigeth or ballanceth the waters or clovfds by weafure, or attenuateth it into light nings , as the words following do witneiTe. So that he feemeth to aver, that the invilible aire is altered according to weight and meafure, into the bodies or fubftances of the vi- fibleclowdsjwhich afterwards are refolved into rain, and fiery lightnings, which by compreirion do appear. Again, that it is neither the earth nor waters from which the exiltence or fubltance of a dowd is made, but onely the aire , we plainly do ga- ther cut of thefe words in Deuteronomy , AperiettibijEHOf^yi thepturum fuum of' p^ut. »8 1 1. ttn/Hm.ecsloiydmdo p/uviam terrx tuafuo tempore: jEHOf^A will open his befl treafury^ the heavens, g: zing rain unto thy earth in duefeafon. Que of which words obferve , firft , that by the heavens is meant the Aire, for in the aire the clowds are procrea- ted; and again, the aire is called heaven in many places of Scripture, as, volati/ia cvli,the fouls or birds of heaven. And therefore this is the facr avium divinumj tht divine treafury or treafure-houfe,out of the whichGod ac his pleafureproduceth and fafhioneth the clowds. Secondly, that the aire is called his belt treafury, and there- _

foreit isout ofir, that not onely hedothextraft his meteorologicall creatures » but alfo that wife-men do enquire after their mylUcall fummum bomtm , and Chri - ftian Philofophers that are well grounded , the charafter of the divine wifdom. Again, it is faid in another place, Propter e a apertijunt thejuur.-, & evolarunt nubes & j^dgf 4* i* nebula^ ficittaves'. Therefore his tre.i[nries are opened ^ and the c'orvds did fly oft like birds. But this is made yet moreevident, bythefeplain \yo^ds oi fob-, Subith aer joh if.it, condenfabitttr innubes, & ver.tns tranfensfugabit eas : T he airewill fuddenty be con- denfed orthiikjitd into clowds y undthe movingwinde will drive them before it. By which words it is apparent, that the aire is the fubjeft out of the which rhe-clovvds are compared and framed , and thattheheavensare the onely treafury, outofthc which they are collefted, and therefore neither the earth nor the water, as Anflotle would have it; which if it were true indeed , mark what an abfurd impoflibility muft follow. Forthen whereas the Sun doth attenuate the aire inthefummer-fea- fon, it would contrary unto reafon condenfe it , by the continuall raifing of va- pours ; jnd then agrcarer abfurdity would follow on the neck of this , to dellroy Ariftotles tenenr, touching the generation of the clowds, for then we ftiould have more clowds and rain in rhe fummer, than winter, being that there are made more vapours at that fealon , by the Suns heat and empnying of ponds and rivers, then in thewinter, which experience proveth falfe. And lalily, it is neither the heat ofthe Sun nor Stars , but theeternall Spirit of JEHOVA, whofe dominion is over the angelicall winds, by which he moveth and operateth all rhefe alterations in the air, and by the aire,as l"hall be told you hereafter. Aiid therefore it was faid, By hiswij- dsm he giveth weight unto the aire , and hangeth the clowds in meafure , and affi^neth rules umo the rain^ and proportioneth a way or paffage unto the lightnings and thunders^ CTc But I come unro the fecond Doubt.

To the refolution ofthe fecond doubt, I fay, that there is another manner of reafon, for theincraffation and condenfation of an invifible vapour, or the aire, in- to a cloud, than that which Ariflotle and his followers have afflgned, and fet down; for whereas hefairh, that this feat is performed , by the contractive cold ofthe middle region ofthe aire , it may be wondered at , why this effeft is not wrought as well at other times , as when the winds do blow from their certain quarters of the earth; for when the foutherly winds have dominion , then dowe fee clouds to multiply, and the rain to poure down in the greatell abundance. I wouldfain know of thefe Peripateticks, why the vapours fhould be raifed fo thick, jult at that time when the vvind bloweth from the fouth , to make a greater abundance of clowds in the aire, then at another feafon , namely, when they have no dominion ? Or why fliould the cold ofthe middleregion ofthe aire, be apter to coagulate or curdle va- pours at that time, than at othertimes, being that tne warm clouds, or denfe aire , which is driven from the jfiquinoftiall , do moderate the middle region's cold, through which they glide by reafon of their hot temper? Verily I know, that they are ignorant what to anfwer touching this point , and therefore I will prefle them

O t 00

lop Mojakall Philofopbfi Book, f

no further. But I will cell you ofanexparitnenc of mine own, whereby I 'was in- duced unto the truth, concerning the generation of the mifts and clouds : When in mytravellsl went or journeyed from f^i^wc* unco Augufla, or Aufburgy in Germany, as 1 travelled between the high mountains and rocks of the Alps, upon a certain day when the heavens were palling dear, and without any cloud to be feen in the Horizon, the Sun alfo (asinthefetimes it muft needs) being pafling bright ; I efpied on the top of a (kepy mountain, on the which the Sun-beams did ftrong- ly beat, a certain fogg or milt by little and litde co arife , and ever it thickned more and more , untill it grew from a fleight vapour unto a milt , and from a foggy mift at the lati unto a thick cloud^and all this while the aire was every where clear,excepc only on that fide thehill, trom the top unto the bottom, which we beheld. It made me a little to marvell,andthereforealighting from ourCoachjI took fomegrarte and flung it into the aire, to try which way the wind did blow, and I found it to be full upon or againli that eminent hill , which was advanced towards the heavens above his fellows. Whereupon I did ftreight-way gather, that the degrees of progrefTion from a vapour unto a mirt 5 and from a mili unto a fogg, and fo forward unto the confiltence of a clowd, was by comprefTion of the common aire , which was chafed before the winde by little and little, againft the lofty rock or mountain , winch binderingof it initspaffageor flight , was the caufethat the confequent-aire was added unto the precedent, and foby adding and comprefTing of parts of the aire un- to other parts , aperfe6lclowd , onely conformable unto that part of the moun- tain, was made, which forthwith , when it became ponderous , and apt co endure the reflexion of the Sun, didrefolveit felf for four miles fpace on this fide the rock into rain, all the relt of the aire ren^aining rtill clear, and without any clowd. Whereby 1 did forthwith conceive, that clowds were not ingendered after tfia manner defcribedby the Peripateticks, "thatis, bythevspours rifing oucof the earth.md waters , but by the infpiflation or incraflation of the thin andinvifible aire, into a thick, denfe, and vifible clowd , according unto the before-mentioned place of Jif^, Stibh'o aercoyidenfabiturin nubcs &tranfiensvei!tri.ffuga[;iteas. But then Iwas a little troubled, when I remembred, that mountains and high rocks' cannot by their refift.mce, and flopping of the fugitive aire,bealvvaies the caufe of the clowds; being that we find , that clowds do every where appear , yea, in the plain deferts, and open feas, where no hills are. Whereupon after that I had a little while conlidered, and well pondered this ohjeftion with my felf, I did quickly con- ceive an infallible anfwer and refolution of rhis doubt , confidering, that there is not a winde that blowerh in the heaven<; with dominion , but hath fome oppofite or tranfverfall winde which bloweth with ir, th-^ugh it be not difcerned by reafon that the mightier winde doth darken or obfcure the a£l:ion of the weaker, even as in the openSun acandleis f:arcely ro be difrerned.Now that at one and the fame time two or more winds do blow, I will prove it by common experience ; for being of- ten on the feas , 1 have obferved , that when the predominant winde hath fallen a little in his force by fits, and hath urged thefayl ofthe Ship but weikly, an oppo- fite winde bath immediately bewrayed it felf, and moved the fail the contrary way , untill the other rifing again, did replenifh and fill up the fail towards our determi- ned mark, which made for ourpurpofe.But we have alfo Scriptures to teftifie,thac oppofite winds do often blow at one and the fame inflantjfor firfl,the felf fame Spi- Fzckiei tT. rit was evoked from the quarters of thefour winds,by Eif^/c/and Daniel, Ecce qua- Dan 7. taor vtnti cn/i pitafjaba-iit in mart maono , Bchcli, the fonr ivi'rds didfaht together in a

great pa. And %(tcharia(, Ifll ejuntuor equi fimt quatuor venti ccel'i qui e^iredmntur & Zach. tf. I (l am curar/i Dvminatore omris car-nis: Thefe four horfes are the four wiud-f ofthe heAve», which goe forth and ft-dndbefo-e the Lord of all flefh. Whereby it is evident, that not one or two winds , but many winds may blow in the heavens at once; for by their oppofite blafls, clowds, whirl-winds, tempefts , lightning, and thunders, are commonly effeded. All which the profound Poet Homer feemeth to include in a few Verfes, tranflated thus into Latin :

Tantus coslefii rumor fercrebult Aula , Cftmfceva alterni ruerent in pralia Divl Neptunum contra bellabatVhahyx?, ApoUo, Adverftis Marteiti cenabatVA\z.% Athenx.

Great

Sed.i.' MojdkallTbilofofbf. loi

Great nolfe VAS raifed tn the EHfian hall, JVhengods with gods did enter crttell tvars : PhTebus Apollo there tvith Neptune ;<«i.f, Pallas of Atheas foul with Mars doth fall.

'Where he underltandeth by the gods the oppolite angelicall fpirits , which iffue from the winds, who at their meeting in the open aeriall fea , do fight, and tetnpe- ftuoufly ftrive with one another , according unto the fenfe of the precedent text' of Daniel: ForbyA''<?/)f«»f he meaneth, the prcfident of the occidental! winds, which are cold, moilt, and waterifli; and by Phahns he intendeth the oricntall prefidenc, vvhofeblarts are hot, dry, and fiery ; but by /l^^^i'-j is fisnified the thunder and light- ning. Alfo Ovid doth mort notably expreffe the comoat which is effefted amongft ,the winds, in thefe verfes,fpeaking in the perfon of Boreas ^ or the north-winde.

Idem ego ^tmmfratres coelo fum naBtu Aperto Nam mihi campus is e^, tanto moUmine luBor Ut medim nojlris concujjibus mfotxt fy£ther Exillantque ca vis elift nnbibus ignes.

when as I meet my brethren in the aire , {vvhich IS my field) I tvrefile rvithfiich ire , That middle heavens do Eccbe at our fare , And hollow clorvds do vent forth Jiafh.'ng fire.

Where by Fraires , Boreas, or the North-wind , undsrftandeth the Southern blall , and the other cardinall winds , the which when Boreas meetech in the aire , do produce by their contentious ftruglings and wraftlings, thunder, whirl-winds, and fuch like tempeftuous florms. And therefore we ought not to make any doubt , but that two or more winds do blow at one and the fame time , either oppofitely , or tranfverfally in the open aire, whereby the intermediate invifible aire is by comr prelTion thickened, or condcnfedfromthe exiltenceofamean aire, intoafcarce vifible vaporous fubltance, and fo unto a more vifible mifty corpulency; and laftly, into a moft apparent and vifibleclowd, the which dowd neverthelefle is pufhed and driven forward by that wind in the heaven , which hath the greateft dominion and denomination; for his power confirming in every point that which is fpoken hy Job, and cited before, Subito aer condenfabittir'tn nubes & ventns tranfensf(tgabit*°°if' **• eas:The airewiUfuddenly be thickened into clouds , andthewinde which moveth inthe aire will drive them before it. So that it is eafil y to be gathered, that a clowd is fra- med of the aire after this fafhion; The aire filling the whole vaulty heaven, and therefore thcfublunary world is violently forced to move before the. breath of ope winde, and being encountered in its flight by an oppofite winde unto the firtt , though of a weaker force , it refilts the chafed aire in its motion , and by that refi- nance, aire being joyned unto aire, doth thicken by degrees, even as I told you the fteep mountain or rock denying palTage unto the aire, which flyed a«d efchewed the perfecut ing windcj was the caufe of his condenfation.

This therefore being rightly confidered, it is apparent, that the Peripatet'icall afv fertlon is unjuft and erroneous, forafmuch as it averreth , that a vapour raifed ouc out ofthe earth and water, up to the middle region of the aire, is by the coldnelfe of the place meramorphofed or changed into the form and fubftance of a clowd; the whi(.h alfo (as is already proved) is moft improbable , becaufe the foutherly winds, which are the chiefeft parents of the dowds , and rain in abundance, feeing that they are hot , by reafon of the places temper from whence they are fent , would rather qualifie (as is already faid) by their warmth , thecoldnefle ofthe re- gion, through which rhey march or pafle , and therefore would either difannull the effea of that property of cold, or eU'e fo weaken and dull the power of it, that if ic produced any clovvds, they would prove more thin and fmallones, then any other ofthe cold winds ; as alfo the winde Eurus would effetl: rhe fame, by reafon of his great heat- And yet we find all this quite contrary by experience, for the foutherly •; ■.

winds do incraflate and produce clowds, that are in generall more moirt and thick, then any ofthe other are accuftomed to do ; yeaverily, thefouth winde doth fo ,v-^-

condenfe the aire by his prefence, that fts //^«r«f doth affirm) kmaketh obje<5ts ■' appear

102. Mofaicall Pbihfofby. Book^,

appear greater unto the fighc then indeed they are. 1 come now unto the Refolu- txon ot the third Doubt.

Touchingthe third and laft doubt, which is. Whether the clouds be onely Su- perficially moved by externall winds, and the heat of the Sun , as Arijlctle's nxuc^ cination is, and not by any centrall agent, which rulcth it , as it pleafcth, and at whofe Command the winds themfelves are obedient. Verily I anfwer, thar, con- trary untothe intention of the Peripateticks, the clowds have their inward agen', the which callcth the winds to efted his will, andpufh and move forward hi; clowdy vehicle or Chariot, when, where, and which way he pleafeth : For as this Agent is catholick , fo is he not abfent from the Spirit of the winds , though centrally prefent in the cloud: For he being prefent with, and in the fpirit of, the winds, doth in and by the Angelicall Spirits of the winds, operate centrally in the aire, and by the contrading aft in himfelf , gathering the aire together intoa clowd, which he maketh his vehicle or Chariot. Therefore it is faid in one place?

Pf 8 Nubibus denjhobteglt Dhhs calos y quit comparent terra p/uviam; qui facit Mt prefc

' '* " ra*itmoritesfa»tim,& dent ]Umentii cihttm-.God filUth the heavens with clowds, that thej

might bring forth rain unto the earth , that thereby hay or grafs may fpyng forth , for

t he nouriihrnent of Cattle. Out of which fpeech we may gather : Firit, that God

by his windy Minilters doth condenfeand ihape out the aire into clowds (For the

Pf«l. 148. itormy winds are faid to effc6t the Will and Word of God). Then, that this was no miraculous work, but a common work in nature , being that it is daily eftefted to produce grafs, herbs, and plants, for the futlenance of living creatures. And Job-.

Job ra. If. Dcnfa nubes tu^ur'mm ejus: 1 he thick^clowds are hisdrvelUngp/ace, And David: Nu- bent expA'fidlt Dens pro tegumemo : God fpreadeth abroad the clowd for a covertncr,

Pfal. 105, 39. And Mofes: Defcendlt Domintts Innube, & locjHut'is efl adeum : The Lord defcended in a clowd and {pake unto hint. But all this which is faid touchingthis point, is no-

^"•^''''^''tably exprefled inthefewordsof5<i«i«</: Ir,cl:navh JEHOFA ccc'os & defcendit, Cr caligo fub jedibfts fjM, & afcenditpt per Cher tibin , & volavtt , & lapfns eft fuper prnnfis vtnti : Pofnittenebrasin circuitHfiio la:ibHlHrHy cribranf aquas de niibibus calom rfim,prit fu/gorein ccnfpe^Kejus nubes accenfafant : jEHQl^A didbow dovn or in-

iKing.n.B. fJifjg({,eheavensandafcended, and darknejfe was stnder his feet, and he afcendedupon ^ Cherubin, and did fly and glide upon the wings of the wind: He made dark^nejfe his hi- din^ place, fiftintr out waters from the clowds of heaveny and the clowds are fet on fire at the fight of h)M, &c. In which relation of holy Writ , what I have fpoken be- fore is notably fet forth. Forfirft it is faid , that God afcended or mounted on theCherubin, which is an airy Angell; then that he did glide upon the wings of thewind: arguing thereby thatthe aire being animated by the Angelicall Spirit was mndea wind , in the which the Word or Spirit of G'^d did move: and then af- ter this, he in and by the wind did fhape out his dark Tabernacle : For it is faid: He madedarknefs his hiding place; that is, he made the dark clowds his Chariot : For

P»l. 104. 3. David hath it thus, Nubes denfs vshtculum, feti currus Der, qui itat fuper alas zetti:

P&l it 17 ^^' thick^clowds are a vehicle or Chariot ofGod,whe rideth or walkeih upon the w'»c t sf the winds.ln:inoihQ}:j)\ncc\zlscz\\Q6MoHsDeicoagrilatw,in quo bene placitu^u efi Deo inhabitare: 1 he cor^denfed, curdled, or coagulated A fountain of God, in which it « p/efftngunto himto dwel. So that it is evident, that the Spirit of God moveth the Angelicall Spirit, the Angelicall Spirit exciteth and informeth the aire with a win- dy nature : Forafmuch asby his movinginir, the aire is made a windy fpirit , and therefore r he Prophet faid. Qui facis Angelas ventct izhm, that animated aire by rppofit Angelicall Spirits, incited by one and the fame Diviniry, doth reduce the commonaireinrodowds , which are the Chariots of him, who eflcnti^lly doth aft and operate all thefe things, by divers Organs one within another, which vary in digniry from one another: For by how much the more internall a thing is, the more worthy, and noble, or veraous it is elkemed, becaufe they app-oacTi nearell unto that edcnre in Divinity, which afteth and operateth centrally all in all. That God dorh move in the Thunders, fpeaketh out of the whirl-wind and clowds, andisat hispleafureaconfumingfire ; and that he operareth centrally in thewinds, clowds. Snow, and TempeHs , and that all thefe areeftefted by his Spirit of Wifdome; the Scriptures do here and there in moft places exprefs. And thereforcitis vainly faid that the clowds only move by the Sun-beams , or the ex- ternall pufhing winds, caufedof fo vain impoffible Principles as Ar/fiotletd\tth us, when it is the Tabernacle in which that Ecernall Spiritis pleated to abide , or a Chariot in which he is delighted to ride, whofe horfcs ( as Zachary faith) are the

winds.

Sed.i.^ MofakaWPhilofofbyl loj

winds, or rarher the Cherubinicall Spirits, which he doth animate. So that the volunty or centrall principle of the motion is intheclowd, butthe Angells and winds aretheMinilkrs or organicall Agents, which move according unto the wil- ier, wherefore though we proved before that the aire was thickned into clowds^ and that the following wind did drive them before it , yet thewillerandcomman- *

der of this Generation of clowds by the winds, was the onely and eflentiall inter- nall principle or centrall mover in the clowds, which by his will made his Mini- . Hers to move him, where or to what purpofe he pleafed. And, therefore Solomon; Prov.jo. i6,' Sapientia ejus abjjjl ruperumfefe, & cxli dtftillant rorem : By his jvifdome the abyjfe ^rake forth, and did ra'iK down the dew. And, Flame Deo concrefcit geln : God blow- 4°l '?* }>i£, the Ice is gathered together. Again, Sttpietttia aptat po»dus aeri ^ & appendit a- '

(juas i» men fur A : iVifdome doth proportion the weight of the aire , and hangeth the »><«- ten in meajkre^ &c.

We may therefore boldy conclude againlt both -^/•(y?<7f/(f, and all other doftrine of the Echnicks, that neither the earth nor the water are the immediate fountains of the clowds, but the heavens or aire which is the Treafure-houfe of God; nei- ther is it the cold of the middle region of theaire, which condenfeth any imagina- ry furging or afcending vapours arifmg from beneath ; but that centrall animating Spirit born or gliding on the wings of the wind , reading but not inclufively in the cloud, who according unto his pleafure, by the means of his organicall Mini- fters, the Angelicall winds, fafhioneth forth the clouds, to ferve as a cover or ta- bernacle unto it. And therefore the cloud a£leth not by the heat of the Sun, but by the Divine Light that is centrally in it, which, as an Emperour , fitteth upon the Cherubinsj which are airy and windy Angels, as the Seraphins are fiery Spirits, and fomoveth upon the wings of the wind or aire, which his Angelicall Cheru- bin doth animate. Sothatinandby the windy Organ , he is faidto blow when and where he lift. It is (I fay) the Eteruall Spirit of Wifdome, which is in^jfj - brightnefs and vertue more noble then the Sun of Heaven, as 5o/owo« teftifieth: For as much as it alfo giveth life and fplendor unto the Sun. And therefore it is faid to excelithe Sun in brighcnefs, which is the onely efficient caufe, or formall and effentiall Agent in this bufinefs , and confequently neither the Sun, or any other of the created hoil of Heaven. It is (I fay again) the all-creating Spirit, and not the created^ which is the generall a£t, and onely formall mover in the Me- teors, whom his Angelicall Minifters (which do ever ftand before this Lord of all the earth, that I may fpeak with the Prophet Zachary') arc ready to afTift as Organs or inftrumentall caufes to execute his will. It is (I fay) the effentiall wind or Spirit, which bloweth from the center of the cloud, and moveth or inciteth his fpirituall created Organs, according unto his will : For by it his Spirit alfo moveth in the Angels and winds, caufing them to effeft his Command; according unto Davi'h airertion : Wherefore we may fee by this which is faid, how incongruous is this opinion of the EthnickPeripatetick, unto the Truth, and how far it dero- gaterh from the right of God's Word , and confequently what an errour it is in our Chriftian Philofophers, to follow and imitate his learning, with fuch a devotion and fervency, zslUhzy were TheodldaHi, taught by God himfelf- when in verity his doftrine doth rather dirfwade Chriftians fromthe knowledg of him in his works, then inftru6l rhem therein, being it perfwadeth them, that things are efFetfted both in heaven above, and in the earth, and in the waters beneath, by vain waies and ac- cidentally; that is to fay, meerlybynaturall caufesonely, and fo would blemifli the honour and reputation of Him, who in verity is all in all, and operateth all in all; andthacnotbyconftraint, asthevainPeripatetickimagineth, but according unco his Will, as it is proved before.

CHAP. VI.

The true and ejfentiall Definition , 'or rather defcriftion of a Cloud is fet forth in this Chapter.

WEU then, will they reply, Let us underftand how you can better define, or defcribe the nature of a clowd, according unto that holy Philofophy , and true Wifdom which you feem to profefs. To the which I anfwer: that I am willing, and that after a divers manner, though agreeingin one unity of ElTence.

104 MqfaicaU Philofophy. Book. ^,

Aclowdis the revealing and making nianifellof the invifible mundan fpiric, which is hidden in the treafury of Cjod, namely, the heavens , by the cencrall operation of the divine wifdom, andhis windy minilters, being incited there- unto by the will ot'God, into a vaporous heap or clowdy fubftance, which the fiid fpirit of wifdom ereiSteth for his fecret place or vehicle , to move in ; and for the effecting of his will, as well in heaven above , as in the earth and wa- ters beneath. Or, after this manner;

A clowdisthe reducing of the invifible aire, into a-vifible, thick, and gloomy conliftence, which is by the will of God eflfefted, through the concurrence or meeting together ofoppofiteor tranfveriall winds, fortheaccomplifhmenc of his fecret will and pleafure. Orelfe,chus;

Aclowdis a certain vifiblecondenfed heap of aire, the which the Spirit of wif- dom being expanfed every where, doth make and compcfe as it were of no- thing, that is to fay, of an airy invifible fomewhat, which it extrai^erh out of his myUicall trealury, to do and effeit the will of God , as well in heaven as inearth.

In which definitions, or rather defcriptions , the materiall fubHance feemeth to be a coagulated mift , or condenfedmalfeor heapofaire, the formall caufe is fee out in the fbapeand form of the clowd; the efficient caufe, or centrall agent, is the eflentiall a£t of the divine wifdom, who employeth and exciteth his windy mini- Iters, to work externally by the way of compreifion. We have alfo the magazine or treafury, out of which the fubllance of the winds is produced, namely, the hea- vens or airCj which is termed, -^rca Dei tbefAurar,a, The chift or cabinet of Gods trea- /«rw. To conclude, the finall caufe is manifefted in this , that the clowd is ordai- ned to brino forth the efFe6ts , as well of Gods clemency and benignity, as of his feverity and anger.

Now for the defence of the firft part of thefedefcriptions,vvefind it thus written, DcHs fafie»tia fua aftat fondus aeri & affe>idit atjHas ;'w menfnra , facitplnviafintftta & viamfft/^eiro (oniiruum, &c. Cod doth by his wifdom proporitonate the weight of the Job 28. * J- aire^ and hangeth the waters or clowds in meafure, affigneih Lnves unto the ra'n^ and nta- keth a way mno the lifhtaings of the thunder. That is to fay, according unto the will and ordination of the divineSpirit,the aire or fubftance of heaven is changed from a lighter or thinnet eftate or weight, unto a heavier or thicker, the degrees of which mutation arc exprefled in the words following ; for firft it was aire, then clowds , then rain, or vulgar water. Alfo the Text dorhfeem to make the lightnings inter- nall or formall light of the clowd, which is not revealed , but by the violation or ruption of the compound, and ablation of darknefs. Again, it is faid by Jo^, (as is teclui 4? already related) yier condei^fabttur in tiuhes^ & ventns tranfiens fugab'.t eas ; The aire will be thickned into clowds. And touching the clowds of fnow, Cw??-(f^^//<7//)'r>r'.'j afpergif nivem , The aire heing gathered together , doth fcatter the fnow on the earth.

Touching the efficient caufe, it appeareth to be God , or the eternall Wifdom ; and therefore in the precedent Text it is faid , Dens fapiemla fta aptat pondtts aeri , & append'! t aqtiM vcl Ktibesinmenfurai God by his wifdom hangeth or ballanceth the waters or clowds in meafure. And again , Nubibns denfis cbtegit Detts calos, God cove~ pial. 147. • retb the heavens with thlck^clowds. But all this is fufficiently expreffed before. As for the finall caufe , fet down in the forefaid definitions , it is confirmed by Scrip- tures in this fafhion , Pro irrigationefatigatDeH^denfamntibenty & difpsrg't lucem Job'?. 4<». nuhis fi!£ , tj-.todcunque pr&cipit Hits facieniiim in terra five ad fagellum , fiveadfaci- etidam bene ficentiam ejfciet utprefto fit. Godwcarieth the thick clowd for the watering of the earth , and he difperfeth every where the light of hii clowdy whatfoever he cam - mandeth thtm to be done upon the earth, whether it be for afcourge, or elfe in favour and lacuchf. e"©. benignity, he mal^eth them tobe ready to accompliih it. And Earfichtmh^ When God commandeih the clowds that they pajfe over the whole earth, they perform what is com^ mandedthem. So that we fee , thefe creatures are drawn out of their fecret dwel- ling"?, to do the will of him that created them.

CHAP.

Sed. I. Mofaicall Pbilojbpbf. ic^

CHAP. VII.

Ji^TP by our experime»tiill I'nJlrHment , the reaf n of the cotHf option ofdowds is ocitlorlf demon firated, ^ [j i" ih.s,the Sn.w u depnedfa/Jl^ and truly,

NOw I think ic moft fie to demonltrateunco you, how the clowds are procrea- ted, by the oppoliteblalt of two winds of a contrary nature, namely, of the Southerly wind in eminency and dominion , and a Northerly fpiiit which alfo bloweth, but infenlibly. I told you in the Chapter, where I did demonltrate by our experimental! Intirument,the reaion of the Southerly winds which happen in win- ter, tliat as the aire includedin the Weather-glalTe, didbytheonely touch of i warm hand dilate it felf,and in dilatation fly from the hand of thetouther,untothe cold region of the water, which was evidently proved and maintained, becaufe the water did fuddainly thereupon move downward : So alfo the groffe winter aire in the fourhern hemilphear, did at the approach of rhe Sun unto the pares beyond the Line, dilate it felf, by vertueofthat ever-ai^in^and fubtiliatin^ fpirit, which put his tabernacle in the Sun ; fo that the fouthern dilated aire pofteaapace , or flew ha- itilyaway, to feek a larger place; but comming into the northern hemifphear, (which by reafon of the Sun's abfence,becamc brumall or wintry) the conftant aire of that re§ionb:ingnowcontraftedby the northern cold, and rhe north- wind, by reafon of the colds dominion, blowing more or leffe, though infenfibly, it meeting with the warmfcutherly fpirit, condenfeth it with the refl into clowds ; and this is the reason, that alwaiesalmoft, (and that is, where no northern blafls aredifcer- ned) that the foutherly winds do bring abundance ofdowds and rain with them , forthat the hot foutherly vertue of the divine agent , doth more and more fubtili- ate and rarifie the winter aire which it found there , till it had by rarefaction puri- fied ir, and reduced it unto the nature of a true Sum Tier aire; fothat the fuperflu- ous parts of the aireafrer rarefadion , were chafed away (as is faid) into the nor- thern region, where it is condenfed again , partly by the privative ait of the divine puirtance, and partly by the fpiffitudc of the northern aire, which denyeth it free pafl'age into the form of clowds: Fot the cold fpifle aire of the northern hemifphear, agitated and animaredby the northern bh!t or property, refilkththe hot vaporotts aire, and fo ic condenfeth by little and little.

To conclude, I could here fet down the Arirtotelian definitions of the fnow, frort, hail , ice, andfuch like other meteors ; and then check and contradiil them mainly, by other true defcripcions of them, proved by rhe ceftimony of holy writ. As for example , j4rijlatle feemeth to aver, that the fnow is a clowd , congealed by the great cold , which before it be perfeftly dilfolved into water by a vapo'ous dif- pofifion , it is changed into a fnowy fubftance. In which definition, becaufe he is jgnoranr, a'; h.ithb;enp-oved al-eady , inthefabrickof aclowd , we oughr in no cafe believe him. Again, he digrefferh from the tenour of Scriptures, according un- to the mind whereof, we have defined the fnow thus.

The Snow is a meteor which God draweth forth of his hidden treafury , in the form of wool, to efFeft his will upon the earth , eitherby way of puniflimenc or clemency. Or thus. The Snow is a creature produced out of the air, or heavenl y treafury of God, by the cold breath orblalt of the divine fpirit , in the form of wool, to perform his will on the earth.

Where the fountain of his originall fubftance is made the aire , or the matter of the heavens ; and therefore the Text hath it, Congre^attofptn'tfts afperait mvem. The £j(.ju5 . . ^atherin^ to q ether or condenfauon of the fpirit, in gender eth and fprln^^leth the fnow upon the earth. And Job, Perveni 'line in thefdnrii »!vis? Cameji thou Into tie treafurj of the Job j 8. fy.ow} Alfo the form and efficient caufeisexprefledrhus, D<-'?f^'<rr^^»/"^o/2/^'<?^f'»;>- Pfal. 143. i^. lit pent lanam , coram friaore eyts (juis con ft fiat > God by his vpord fendeth o'-tt thefiorp lik^e wool, who is able to reft ft his coin'} So that God by his Word, which doth operate in his privative property by his cold , is the effentiall, efficient, and omnipoteuc aftor, in theproduftionofthefnow. • /

I could (I fay) effe-5l all this at large>but becaufe my minde is not to dwell up-'

P on

jo5 Mofaicall Vbilofojhy. Book. 5.

on thefe particulars, forafmuch as inthedefcriprionofthe dowd, I haveTuffici- encly poinced at the reft, I will proceed unco my enquiry touching Arifi-otlc$ opi- nion,concerning the beginning of fountains , that we may perceive thereby, whe- ther he have erred as far in that myftery, as he hath done in the reft.

CHAP. Vlll.

fVhat Ariftotle'-f o^'wlon isjcouching the generation of FeiiKtams and Rivtrs ,a»drvheiher he hi his opinion dothjHmp with the verity of ihi true wifdom.

Since therefore it is apparent , that >^r{/?»r/.e/do(ftrine is erroneous and deceipt- fuU, touching the generation and effence of the winds and clowds , we purpofe" "in the third place to bring his judgment and opmion, concerningthe beginning and originall of founcaines and rivers, unto thetouch-Uone of truth , that thereby we may perceive, vvhecher it will endure the tryall, and not fhrink ( as the proverb is ) in the wetting.

The Peripateticks, as well Chriftians as Gentiles, are as much deceived in their meteorological 1 grounds, concemiugthe generation of fountains and rivers, as in rhe reft, of which we have fpoken before ; and therefore their Mafler Arlftotle ( all things belug well pondered in the ballance of juftice) ought to be accounted of all true Chriftians, for a feducerand deceiver of the world ; and confequently hisdo- ftrine touching this pointjought of right to be repudiated and rejected.

Ariftotle, with his peripateticall feti orfaiiion, are of opinion , that being the belly or bowellsofthe earth is full of cavities , and hollow paflTages ; vapours, to avoid vacuity , muft needs afcend from the center or bottom of it, the which cleaving in their afcentuntothefidesof the hollow vaults , and ftreighter paflages orveines of theeartb, do refolve into water , which diftilling down by drops, do ingender fountaines and rivers.

In the which opinion of theirs they conclude, that the mat:er of fountains is no- thing elfe, but a vapour arifing from the bottom ofcheearch, andrcfolvedjliqueS- ed, or condenfedinto water, throughcoldandheat together within the earth ; no otherwife then after their faying, the dowd, rain, fnow, and hail do arife , and are generated in the aire of a vapour, firft condenfed, and afterwards liquefied.

But if we {ball duely examine every member of this their defcription , we fliall perceive, that they require as well a double matter , as formall agent in this gene- ration of fountaines ; for they faign , that the remote matter is a vapour, aud then the near and immediate matter they imagine to be drops of water , which are cau- fed by the concretion or condenfation of that vapour. Alfo they make their two efficient caufes, cold and heat jforjfay they, it is the ofBceof coldtocondenfeand congeal the included vapour into water , and that it is the heat and cold together, which maketh the water fluxible and moovsble. Let it therefore be law- full for me {judicious Reader ) to anfwerthefePeripatetickPhilofopher- , with an over -worn axiom of their own , and confequently to fight with them at their own weapons. Theiraxiomis , Frnfirafit per ptur a (^nod fieri potefi per pandora. That is ijainlj done ir ejf<^idby many, which may be effe^edb)/ lejfe. Now if that this originall work in the producing of fountains , may be performed moft conveniently by one andrhefelf-famefubjeft ofvvater, without the altering of it, firft, into vapour by fubtiliation , and afterward by condenfing again that fubcle vapour into water; Then I makeno doubt but you will conclude with me , that this Peripacetick defi- nition is vain, imaginary, and fophifticall, by their own rules. Butl willmakeit apparent hereafter, by an ocular demonftration, that it is polVible by a courfe in na- ture onely, that water without any alteration of hisconfiftence , maybythefecrec veines, andclofepartagesor conduits of the earth , be drawn or fucked up out of the huge feas , uncothe toporfummity of the mountains , after by his foaking through the fands , and poryfubftance of the earth , it hath left his fait nature be- hind it ; which appearingevidcntly to every mans fenfe, the vanity of y^r//f*f/e^ in- vention will foon be difcovered unro wife men. Befides all this, rhe fterility of his reafon or invention, whichwould faign, that thefe vapours cleaving unto the fides of the caverns or hollow places,and tha: therei'forfoothjthey muftbe converted in- to drops of water, which from thence muft ifiue forth into rivers, will be palpable and manifeft , if we confider, that thefe drops fo made , are apter cocirculate , and

readi-

SeSt, u MofakaUThikfofhyi 107

readier to fall down again into thebovvells of the earth, from whence they came, by thofe felf-fairic vauky pafiages or hollow veines, through which they afcended, than to ilTue forth of the ground allaterally,becaufe that every heavy thing is more prone to dcfcend, then to move lidelong. And therefore it is likely , that either all the waters fomade, or the greater part mult needs return downward by the way it came or afcended in the form of vapour. But omitting thefe reafons for a while, wemurtfeeif the Text, which is conteined in the Book of Verity, do con(ent in this Opinion with Arijiotle and his faftion , yea or no.

We find in the hrl} place, that it is not an accidentall and imaginary heat or cold, that a3:eth in this Meteor's Generation, but God who operateth by his An- gelicall Spirits , and folar ad in the accomplilliment of this bufmefs. And al- though that in his aftion, as well privative as politive, cold and heat do exprefle fhemfelves as his Minilters: For the Text faith, Coram frigore ejus qnls confiftat-.ivho canfiandagAi'tft h'^ cold? Yet it is his catholick pofitive aft, which he extendeth out of his funny Tabernacle, and hotter winds, and privative vertue, which- ^..a- nifelleth in the longinquity and abfence of his bright Tabernacle, froii-, the region pointed at, and the propinquity of the polar feat of the colder winds, to alter annually the created Element. And therefore it is God which by his Spi- rituall Organs , as well in Heaven above , as Earth and Water beneath , that operateth all things , and amongll therelt, produceth the Fountains of which the rivers are made. And confequently we ought to efteem it the Aft of Wifd, i. ' God's Spirit which fiUeth the earth, {as Solomon faith) and operateth all the naturalleffefts therein. Which alfo D^Wdoth teRify in thefe words : 0«/^^'" *°** ^°' emittis fortes per valles, tit inter monies ambaknt & potismfr£bea»t omnibni atiimantibns aori^franoant Onagri fitimfH/im: Ofiiirrigat mantes e canacu lis fuu\ factens Ht (rer- minetfinHmady.'.mentt, dr herbam adhominis ufum : li'hofendeth forth the fountains through the valleys, that they majrrtin between the mountains , and five drmk_Hr,to eve^. ry living creature of the f eld, that the Affemay (jaench histhirj} , and that they may water the mountains from their ce/lsy canfing the graft to grow for the ttfe of the Oxe, mdtheherb for the benefit of man. Sec. So that here we have the fole catholick Agent, and therefore the Operator of fountains as is proved by this Text. Again, here we have the finall cau{e fet down , for the which they were created and con- tinued in fuccelTion by God, namely to water the earth ; for the giving drink unto all cattell , and living creatures, and for the multiplying of graffe, herbs, trees, and fruit, for the ufe as well of man as beaff. But will our Peripateticks fay, we hear no news out of Scripture , for the contradifting of our matter aligned for the compolition, or conlirtence of Fountains, whichwefay tobea vapour , and not water, in its naturall fubftance : Neverthelefle, to qualify this their imagina- tion, and ro make them behold the Truth without Speftacles , Icounfell them to give eare unco this aflertion of Solomon : Omnia flttmina (faith he) intrant in mare, df mare mn redundat, ad locum ttnde exeunt revertuntur ut iternm fluant ; All rivers enter into the Sea, and it is never the bigger, they return unto the place from whence they came, that they might flow again. By the which Speech of the wife-man, exprelfing Ecdef, i. themateriallcaufeof Fountains, the forefaid definition oi Arifiotie is utterly o- thrown , for this doth evidently prove, that it is one and the felf-fame water, and that in the plain form of water, without any tranfmutation of it out of water into vapour, and then from vapour into water again, as he doth erroneoufly alledge, which moveth from the Sea unto the Mountains, and from the Mountains unto the Sea again : Infomuch that for this onely errour , fome of his earneft difciples have become Apoltates, or renegado's unto his doftrine : For Joannes Velcnrm, (a learned man in the worldly Philofophy , and one who hath fweat and taken great pains in the AriRotelian doftrine: infomuch that he wrote a Comment on his Phy- ilcks) when he cometh to fpeak of the Generation of Fountains , he feemeth to ^., ^ confefs and publifl-i his Mafter's folly in thefe words : Non conveniunt plane Sacra p;jy/; j^^ 4' Scriptttra c»m Phyfcts de ortu fluminum (^fontium ; ejHte ex mart per varies alveos meatuftjHe fittere ac adfrtosfoniesrefluere (^'EcclcC. i.) teffatur dicens. Omnia flumi- na intrant in mare, & mare non redundat; a i locum unde exeunt fitimlna rete ttintur fit iterum fluant. Cdterum Phyfici dicuvt materiam ejfe vaporem refotutum in aquam,^ ItejuefaBum a frigore et calore ftmul intra terram: The holy Scriptures do not as^ree with the Naturalifls, concerning the Origlnall of Rivers and Fountains, which ( Eccle- fiaftes J. ^ faith to flow hy diver s channels or paffages out of the Sea, and to flow again un- to their Fountains., faying. All rivers enter into the Sea , and the Sea is not the greater,

P 2 they

io8 Mofaicall Phihfofby,' Book«j,

they return a^a'in unto the fl ace from vp hence they came ^ &c. Whereby it is plain, that he mult accufe his Malkr of falfe doftrine , or elfe he muR condemn Solomon in his Judgment. For if the one be contradidory unto ; heother , it ought of all ^ffife-mento be chafed away, or expelled from Chriltian mens remembrance: Now it were a foolilli thing for any religious perfontofay, that thedivinely-wife Solo- mon lied, to favethe reputation of the tthnick or diabolically wife ^'rijlotle. But if they would, yet will I teach them in the next Chapter , by an evident ocular demonftration, that Solomo>^% affertion is moft true , and that of Arijhtic's molt erroneous and fantaHicall,

1 conclude therefore, that I gather out of the aforefaid places of the Bible , that this following Definition doth bell agree with the nature of a Fountain.

A Fountain is a continuated Flux of water , ifluing from the Sea , as from his beginning, and flowing into bowells of the earth, and after that from the bowellsof the earth, as from the mean by which it pallet h , unto the upper or higher Superficies of it, by vertueof thedivineaft, in the mundan Spirit, as well pofitive or dilative , as privative and contraftive; for the benefit and fulknancebothof manandbeaft. In which definition, plain water without any alteration of his fliape , is expref- fedfor themateriall caufe , and is faid to have its beginning from the Sea, from whence it moveth unto the Mountain's tops. The efficient caufe of this work, we find to be the aft of the Divine Word, in a double property , as iliall be more at large demonftrated in the next Chapter. And, hereupon 5o/6iw»« faid , Sapie»- tiaeratapui JeHO^AM inprincipio vt£ fntt cunEia componens , cjita do roborabat fames etbjffi, & ponebat mart fiatttm : JVifdome was with JEHQ'/'AH inthebegtnning pf his waieSf as a compofer of all things , when he did efiablijh the Fountains of the ' ab)'fe , andfet the Sea within his limits or bounds. Andlaftly, The fi nail caufe is to

give drink and food unto both man and beall , as we may gather out of the fore- mentioned Text of the royall Prophet. We come now unto the demonllration,

CHAP. IX.

ffherehi Solomon'j affertion touching the Fountains and Rivers, is maintained^

partly by an ocular demonftration y and partly b]i true Phi /o-

fophicall reafons , which are founded thereon,

I Did advertife you (Learned Reader) in my precedent difcourfe, that Gods Spi- rit doth operate annually in the common Element of the Sublunary world, by a double vertue, whereof the one is dilative, which is effefted in his poncive, and manifell property, namely in his light, aftive, and warm difpofition, the prin- cipall Treafury andftore-houl'ewhereof he hath made the Sun: Forafmuch as his bright emanating Spirit of Wifdome , dideleft that purevelTell for his Taberna- cle. The other is contraftive, whichiseffefted in his privative , and fecrec con- dition, namely in his dark fixing and cooling difpofition, whofe principall treafury is about the poles: Forafmuch as it being contrary in effedwiththefirll, is feared in the farthelt quarters or points of the world from the Sun. So that as the vivify- ing Spirit which is feated in the Sun, doth by his prefence , operate onely by dila- tation in the common fublunary Element, in banifhing of the Northern cold, and undoing the anions thereof , by the way of Rarefaftion: In like manner by the abfence of the Sun, the fpirits of the Polar property, doth take poffelTion of that portion of the Element , and undoethby the way of congelation, all the fubtill adlions of the Spirituall and active folar vertue. As for example ; all that in the winter time among the nations of the Southern world, that is to fay , beyond iheline, the Sun being then in the Northern Hemifphere, caufingby his vertuous Spirit our Summer feafon , the Antartick pole's cold property doth effect, name- ly in thickning the aire ; raifingthe Fountains or Springs , and multiplying the waters, producing the Snows, Froft, Ice, and Hail : mortifying the herbs, fruits, and plants, and fuch like, theSunat hisnext vifitation of thofe 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; con- verting the thick aire tothin, ftriking down the Fountains more towards the bo- wels of the Earth , which were raifed in the winter : difiolving the Snow, Froft,

Ice,

Sedt. i^ MofaicallFhilofofby. lop

ice. and hail, and of fix and opake bodies , making them movable and tranfparent waters, reviving the fpiric of the trees, plants, and herbs , which were almoli live- leflethrough congelation, and renewing their mourning bodies with new green garmentSjbloffoms, and flowers, and laltly, with whoUome fruit. To conclude, there is nothing that the polar cold prevaileth over in the one hemifphear , but the folarheat operateth contrarily by the fame proportion in the oppohte region of the world; for elfe the world muU endure an augmentation , or a'diminution in its fubftance, that is, fomctimes it would be bigger, and fometimes leffir : But, as So- lomon averred, that the fcas , for all the comniing in of rivers, are never the greater, foalfoj though fountains rife in one part of the world, and finke in another ; and although alfo the aire by attenuation, madi- by the active fpirit of the Lord, mo- veth from the warm or fummer hemifphear, unto the cold and winter hemifphear, yet is the world no bigger or leffer in its exi{tency,for all that. What therefore the winter properly doth operate in one hemifphear of the world, the fummer-hemi- fphear mulf needs aft in the fame proportion in the contrary; for if beyond iheLinc are made great raines in their winter, we mult needs have great drought in the fum- mer on this fide the Line. When it is hotteit with us, it will be coldeft with them ; if it prove temperate with us, it will be fo with them; as the Sun being in theiEqui- noftiall, makethdaies and nights equally long, andthefeafon temperate to both hemifphears. Thefe things therefore being confidered maturely in the firft place, I proceed unto my prafticall condufion : and my naturall obfervation thereupon is, that the aire included in the Weather-glafle is made Hybernall, or of the nature of winter, by the dominion of cold ; for as foon as the head of it feeleththeexter- nall cold, the contained aire will immediately fhrinck up , andcontra£t it felf into a little fpace, and confequentlytheaireis made more denfe and thick : and that this isfojitappearethby the mounting oratrradtingupof thewater , for there is fuch a naturall tyebetwixt the one and the other, thatif theonecontrafteth it felf in a narrower place , namely the aire, then the water will immediately mount up with it, and to it, becaufe it is contiguous unto the aire. By this therefore it is apparent, that the cont rafting and art rafting vertue ofthe northern fpirit , or rather divine puiflance, which is made manifertm cold, doth firtt atcraft , contraft, and con- denfe thedilated aire, and then the aire fo contrafted by the northern fpirit , doth draw or attraft the water from beneath upwards, and that without alterinoof that water which was beneath, in any thing from that which is above;fo that in conclu- fion,it is but one and the felf-fame water. Lo h;re therefore it is by this demonltra- tion proved feazible and pollible, that water may be fucked and drawn from the ca- verns ofthe earth, which is foftered and maintained by the fea,even unto the top of the high mountains , and that by a naturall means or operation , without any ne- celTity of altering the form ofthe water into vapour , as Ariftotle doth vainly fur- mizC) and that contrary unto his axioms Fruflra. fit per plura tj'tod fieri potefl per patt- chra. That is vainly done by many, which may be effected hy a fewer. Contrariwife we fee and obferve in the Weather-glafle , that if the dilative vertue of the prefenc Sunorhot winds, doth heat the head ofthe Weatber-glaffe , or inflame the out- •■ ward aire, then the aire within the glafle will alfo dilate it felf, and by its dilatation will flrike down or precipitate the water,that the aire contraftedby cold had fucked or drawn up ; and again, the vifible finking ofthe water doth point at, and prove , the invifible dilaration ofthe air.

CHAP. X.

That the aEiions of ccntr action and di/atat:en,and confeqitentlj of attraction andexpttlfion of aire in the fVeather-glaJfe , with the ejfetls of the elevation and depreffim ofthe water which are can fed thereby ^are mofl conveniently ap- ply ednnto the aire ani water in the werld.

WE muft confider,(as I have faid before)that the catholick air and water in the vvorld,filleth the whole vaulty cavity thereof nootherwife,then the air in the Weather-glalTefilleththe hollownefsthereof;ro that the fountains ofall the world jfl"uing from one fea,do feem to penetrate into the bowells ofthe earth, and fill the generall veines thereof , being fucked and drawn up unto them by that felf-fame reafon, by the which the water is exalted intotfeie uppcrmoftparc ofthe neck of

the

IIO

Mofaicall Vhilofojhy.

Book

the "laffe; and by this reafon there is an evident relation between the fountaines of the northern hemifphear, and rhofe of the fomhernj forafmuch as it is exprefl'ed be- fore, that the foutherly aire, which is on that fide the j£quinoftialUine , is conti- nued in his homogeneall nature with that on this fide the line : So that the flying dilated airepaffeth from the fouth, and is condenfed into clowds in the north. Wherefore it is apparent , that the matter which feedeth the fountains in the north, are more or leffe continuated unto thofe of the fouth , as the waters that are raifed up into the higheft degree of the glafle are continued with them in the lower all which is fed and maintained with the pot of water, which we compare unto the fea.

We conclude therefore thus, when the hot fpiritoftheSunin the depth of Sum' mer, dotbmarvellouflyrarifie the aire in our northern hemifphear , then that aire feeking every where to make place for her enlarged fpirits, ( as we fee in the extra- ding of the fpirit ofVitriol, it breaketh the Receiver , tofeeka larger place to a- bide in) doth no otherwife depreffe and beat down the northern fountains , by di- lating it felf, than the aire included in the glafs doth the water that is therein. And again, the cold which at that feafon doth domineer in the fouthern part , by reafon oftheabfenceof the Sun, doth as faft fuck, attraft , or draw up the fountaines of that part , by thecontraftingof that aire, no otherwife , then the externall cold doth ccntraA the aire in the Weather-glafs , and by contradion -attraileth and fuckethordraweth up the water therein. So that here we have two means of rai- fing and depreflmg of fountains,for as the fpirits calefying acl doth Itrike them down overall the northern hemifphear in the Summer ; fo the fpirits cold adl doth raife them up in the fouthern hemifphear , in which winter hath his dominion. So that there are two agents to puUit down,oriodeprefsit in the northern parts, namely, the prefenr northern Sun , or divine pofitive a6t , and the abfent fouthern cold, or divine privative aft. Again, vvhen the Sun is removed from the northern regions into the fouthern , havingpafledtheiEquinoftiallbarr , thefelf-fame effetlswill happen,but in contrary parts, namely, then the cold of the north will help to raife them in the north,and pull them down in the fouth; and again, the fouthern heat will depreffe them in the fouth , and confequently help to raife them up in the north. This is detnonrtrated thus :

Soutn Pole

In which figure, E F G is the northern hemifphear, where the Sun ^^ abreot . and therefore winter inhabiteth there, and cold hath his dommion. £ i^O jstheiou- thern hemifphear, where the Sun is prefent, and therefore fummerdwelleth there, and heat hath dominion. £ G is th e ^quinoftiall line, which is as it were the ba r that dividech the noithsrn regioa from che fouthern. A and B is the hpUow ve n

MofaicallPhilofofby.

in

Sea.i;

intheearrh, which cominueth from die northern region to the fouthem, that there might be a relation between, or continuation in feme meafure, of the nor- thern and fouthern waters , as well as of the northern and fouthem aire of heaven j forbeing the wide fea 'A which ftretcheth from north to fouth, is the head, from whence all fprings and rivers do originally arife, I fee no reafon thacit fliouldfeem Itrange to any man, that I lay, the n )rthern fountains have relation by a continui- tyoflubrtance unto the fouthern , and therefore the fouthernunto the northern. Wherefore I conJude, that when the catholick northern aire of the hemifphear £f G is cold, it fuckethor contracteth unto itthe aire in the vein ot the earth A , the which aire being cone racled, elevateth of the water out of the wide fea D , as is evidently demonitrated by the Weather-glafle ; for when the cold externall aire hath contracted by congelation the aire in the head and neckof theglaffe, (which head and neck I compare unto the veine in the earth ; for the vein of the earth is clofe, and expireth no way ) then the water is drawn up by the contraction of the aire, out of the vail water in the pot or balm , which I compare unto the fea. On the other lide, in the lummer or fouthern hemifphear E H G^ where the Sun is pre- fent, the catholick aire is fubtiliated or ratified ; and dilating of the aire about the fountain, and in the cavity of the vein , beateth down and abafeth the water in the fouthern mouth of the vein in the earth B, towards C: fo that oftimes in the fum- mer, the fprings are found either dried altogethetjor at the ieaft-wife much depref- fed. Now therefore 1 fay, that by reafon of the deprelTion of the waters ill the fum- merly fouth, by way of fubt illation of the aire, and exhaulting or drawing them up in the winterly north by the cold, the water is the apter to be raifed in the cold north. Again, the elevation of the waters in the north, which were the fummer be- fore depreffed, isefteftedby the empty aire's contra£tion , which pofleffeth the place in the fummer time in theveinof earth where the water was, as we fee in the Weather-glafle, and by the dilation of the aire in the fouth, the water is eafily there hid in the earth. Sothatit appeareth , that it is partly driven and prefsed down in the fouthby heat , and confequently with the greater eafe drawn up at the north, and partly elevated in the north by the cold winter: as ifa chord were put into a hole of a great piece of timber, downward at one end, and did afcend upward at the other, rhus :

If from the north A the chord be llrongly pulled up ; and again from the fouth B it be as ftrongly puiVied or deprefsed down, it willrhe e^fier hnk by the fouth B , and mount inthenorth A.

The felf-fame will happen , but in con- trary order, when the Sun, and confequent- ly fummer is in the northern hemifphear EFG , for then the fprings will be there deprefled, and in the foutherly parts exalted. The feas draining or foaking into the bowells of the earth D, being the commttne medrnm, or ciftern of both extreams, as well to receive the water prefled down, and diHributing upward of that fuperfluity unto the furging, increahng, or winter fountaines.

Thus thereforedo you fee evidently , how Solomon^s faying is proved true , All Ecclef. i. rivers rttn into the fea, andthe fea is >Jot the ^rearer • they return into the p/ ace from whence they came, th.it they may run or flow again.

But let us examine Artfj-otles o^inxory a little better , that we may the more plainly exprelfe the abfurdity thereof : If that it were a vapour which was fent up out of the bowells of the earth, it mult proceed from fome mighty heat which mult alterthatgreatmafs of cold water, which is in the bowells of the earth , into that vapour; but admit that this were fo , thenmark what abfurdities would follow: Firft, heconfefleth , that the fountaines are colder in the fummer than in the win- ter, becaufe the externall heat doth /jf*- Antperfiafn , or by a contr'ary act pre- ferveandkeepin, and therefore multiply the inward cold of the earth; which be- ing fo , as it appeareth by the coldnefs offountaines mthefummer, thenbythat feif-fame reafon, this fortified cold of the earth in the fummer feafon , muft needs alfo keep in, preferve, and fortifie in the center ofthe earth, that inward heat which caufeth thofe vapours, which are the originall of fountains. Mark the ccnclullon, for ift"ha^befo, namely , that the central! hear in the fummer fhould be greater, then would the vapours be in greater abundance in fummer , for the greater the fire is, the more will be the fmoak. And again, by reafon of the great CDld_ in the ca- verns

lU Mofaicall Philofofby. Book 5*

verns of the earth, thofe vapours would be more fuddenly conienfed into watry drops, and confequencly by that means, we fliould have higher Fountains, grea- ter Floods, and more TweUing Rivers in the Summertime then in the Winter ; all which experience teachech us to be erroneous; and, to conclude , yiriftotU*<, a(Ter- lion in this mutt needs be falfe. Bur it will be (I know) objected , that it is ma- nifetled unto the eye, that Itanding ponds, ana fuih like humid places , are dried by the Summer heat, and how can that be , butbecaufe the Sun doth attraitthe moiliureandconfumeth it by converting it into vapours ? I anfvver: For the firll, that the Sun doth not draw but onely rarity , and then the thing ratified doth tend upward. But that the Sun lliould fpend all thofe moitiures of Lakes and Ponds that way, namely by converting in intoaire; If that were pnffible , I will tell you what abfurdity would follow , namely that the Sun by reducing all the waters into vapours, lliould thicken the aire, when contraiiwife our Weather- glafs teacheth us by that model of aire, which is contained in it, that it doth attenuate and rarity the aire and not thicken it. Again , a greater errour would fall foul on the neck of AriflotU's Doflrine concerning the Genera- tion of dovvd^, if this were fo. For whereas his Opinion is , that a clowdisoe- ne;aced from vapours extracted out of the earth and water, by the atrraftive force of the Sun and Starrs ; it would follow then, that in the Summer- time we fhould have more clowds and more rain then in the winter: Bur this is as falfe as the rert. But I fay rather, that becaufe the aire i> more rareand thin in the Summer, by rea- fon of the prefence of the divine act in the Sun, which rariheth and artenuateth the aire by his alTidual atlion, and therefore we have fewer clowds in the Sommer- For (as I proved before) the clowds are made by the compretfion of aire, and the aire a- gain is by a circular courfe renewed , by the refolution of thofe Meteors it produ- ced into their firlt invifible matter which was but aire. I mult confefs that fome part of the waters are fubtiliated and by dilatation thrult into the winter Hcmif- phere , but the greareft part doth fink down by the infenfible pores of the dry and rhirdy earth , which drinkethitup, andkeepethitinherbowells, till it be fucked out by the contraction of the aire, which nlleth the pores and cracks thereof: which contraftion happeneth by the cold of the winter following. Forwe fee that if there be bur a Hog(bead full of water, it will indure a long time before the hot Sun will exhale it by fubtiliation. Moreover, it is certain that what the Sun doth rarify in the day time, fo that it riferh in a vaporous form upon the earth- in the night time, it fallcth commonly again in foggy milts and dew. So that it is removedoutof a cont raited place, and dilared and befprinkled in miftand dew over the wide and fpacious fields. Now that this is fo, it is made evident , be- caufe we fhall ever obferve , that the Summer milts and dew is mo(t frequent about Lakes and Rivers. I will for a conclufion of this Book and whole Seftion, on ly examine our princely Peripateticks Opinion, touching the Lightnings andrhe Thunders, that we may perceive therein alfo the validity of his Phyficall Do<5trine.

CHAP. XI.

The hiohtnin^s and Thunders Are defcrihed in this Chapter^ M'cord'nir

an I !> KuikntXt's Sentence : v.'hich u a fterrv/ird confuted

hj leflintonj of Huly fVrit.

HAvingrhnsmadeagenerallinquiry inrorhePhilofophy of Ariflotle, touch- ing the Oiiginall ot'the Winds, the Clowds, and Fountains,! cannor now but cnrer inro his thoughts , conrerningthewonderfuU beginning or p-imary caufes and admirable ett'eds of the Lightnings and Thunders, beinq in venry rhey are Meteor^ of fo great m.uvell, that they require the profoundeitfpeculation to con- Jider them juftlyand as they ought to be, and therefore I doubt not but that if a dneexsmmationbemadeof -^'ifioi/e's validity concerning the refearch anddifco- very of fo great amyltey, it will be more faulty then all the reit. Let us then ob- ferve in rhefirll place , whirhi'^mind is tou hing the effence of the Lightnings. ^r;/?of/c's Opinion i<;, that the mareriall caufe of rhe Liqhrnins, is, a hot ^nd dry exhalation, drawn our of the earth , snd elevated inrothe middle region of the aire, by the vertue of rhe Starrs : where partly by reafon of a (tron^ colliiion or concuftion of clowds , and partly becaufe of that antiperiflaf's which is had be- tween

Sedt. I.' Mofaicall Philofo^hy, 1 13 «

twcen the heat of the exhalation and coldnefs of the region , that inflamable mat- ter fo woarc^ed into the belly of the clowd is fet on nre , and breaking out of his prifon doth tend downward , by reafon of his terrelHall and compacted difpofui- on: andheconcludeththatthe violenceof this eruption , is, that noife which ^jj. i_ M'.u». men do commonly call by the name of Thunder. This I fay , is the fu nmary of ^r//fff//c's mind touching the Lightning. And verily, Artfioile feemeih in fome fort'tobeexcufed, if heerre in this inquiry , being that it is adoubr not calily to berefolved, and therefore not only he, but alfo all other Philotophers almolthave been inconliant in their refolutions, tou^ hing this point : Forafmuch as therein they have fo daggered, and varied in this refearch , and have g-oped as it were by dark-, for the finding out of the true light thereof. For £wp^2^5f/fi judged the Lightnmg to becaufcdby the interception, or Hopping of the defcenr of the Sun- beames. But AnaxAgorm would have it to be a p irtion of the asthereall or heaven- ly fire, which defcended from above , inio the concavity of the clowd, within trie whii h afterward it was inclofed ; and faith, th.it this light skipping and gliding out of the clowds, is called the Lightning , theeftei^ of vvhofe breaking forth, is, the Thunder. Others will have thefe flafl-ies of fire to proceed from the dry winds, which being compalfed about, compreffedorcoardated within the clowcis, thefe clowds are by them are fet on fire,&; thereupon cometh that noife which followetb, thatturmoilein the clowds. And again, many others have otherwife determined of it. So that we may jullly fay, touching this point, and that rightly : Quotho- m.nes., totfenteviii. And now concerning the Opinion of Ariftni.'e , it is in it fdf fo contrary and contradictory unto the authority of the true Wifdome , that fome of his learned ChrilHnn Difciples, have in the plain field of the Peripateti:all Combat againlt the Truth turned tayl ( as the comm^in phf^afe is) and become Aportats orRenegado's or relinqu'lliers of their Faith, which they h:yd in their Mailer's fincerity, touching this Dodrine. For we find it thus written by .'?/^>- .

faritti Philofophie (.is is before faid') O it dam Phi ofuoherttm confiderantes mhabdcm f^' /- / '• '" fulmirnoferattonem, tpJHmnctt '>jHS Niuur£,jtajunr,m Deieifectum immediatum ar- biiratt funt : Some of the Phi/ofophers confideri?!! ihe admirable operation of the L'lgbi- nings, have affuredly heldor thoHght it,notto be awoi\of nature, but the immediate effeli of the mofi hi^h God.

But to come unto the particulars of his Definition" Hefaith, that the material caufeof the Ligh'ningi; taken from the Earth ; the Agent in "he elevation is the Artrall vertue, theexternill , accidentall , or adventitious effitient is the colli- fion , concullion or knocking together of opp')fit clouds^ by reafon of the n-/i- tiperijfarts that is made between the heat of the Exhalation, and the cold of the aire's itiidle region; whereby the acceniion, orfettingonfire the Exhalation, is made- And lailly. He fheweth the reafon, that the Lightning moverh downwards, namely becaufe the Subilance or matter thereof, is terreltiall and of an earthly co^padion. I will therefore confute every one of thefe particles in order . ana thatfirftbyPhilofophicall or naturall reafons, andlaltiy, by the Authority of the holy Scripture.

As concerning the materiall Subftance of the Lightnings, which he fairh is a hot and dry exhalation , and terrellially-compaded Subilance , which is derived from theearth: FirR, itfeemethtobe but a figment, becaufe it is proved, that theSta-^rs have no attractive vertue or force, as is p-oved before. Then, forthat if thewin- dy exhalation, which is light and more apt to arile and penetrate, by reafon of its fubtility, be denied paffage into the middle region of the aire, much more mult this kind of exhalation have his palfagebarredor hindered inro that cold pLice, be- ing it is(as he confe{reth)gro{rer, more terreltiall and apter to be inflamed: But this impofTtbility will alfo be demonflrated by the authority of holy Writ, Fu/^nra ^ ^ frocedtima Ihiotjo: Li:htti'>ig poceedeth fum the Throne of God. Again, he is fob 25/ iiid Ftt/gitr are luminefiio defuper ,cardlnefqne maris operire : fu enlighten with h^s Pfal. 17. 9. light from above , anito cover with it ihecompajfeofth; Sea. Andagain, ignis nb ore ejus evolavit ; Fr,e came fi-':r>i his mouth. htid^°3.\n,Fliirf7ma ex ore eifij prodiii : A fianie came f cmhis momh. Again, lilaxeruKt corufcationes tuaorbi terrd: Thy corufcatiotis a.»°P^'- '*• Lightnings did (hue over the earth. hs,i\T\, Fumus i» iraejifS, &ig>^'safaciee']usex- '• ^' arjit : Smoak^ ijjued from him In his anger, and pre did flame forth- from his Jacc. What ? Shall we imagine that this flaming matter was, as Arifiotle faineth, drawn or ekfted from the earthb^ the Starrs , which God fo familiarly fendeth forth ? or dare any true Chriftian imagine, that fobafe and tciviall an excrement of the earth

Q^ _ would

iii4 Mqfaicall Philofopby. BooL^.

vvouldby the Patriarchs, Prophets, and ApoUles, vvithfuchaboldnefs,bsafcribed unto God's efsentiall power, and to be derived frotn his prefence? Nay, had it noc been an impudency inthemtofay, in regard of thedivinenefs otthe thing, thac God is a conluming fire, as we finde it written both in the old and new Teltament? or would the Prophet telUhe, x.hM he m^^de his angels winds y and his mimfters fia-' mi»/ fires t How bafely might a true fpeculator into the divine mylieries judge, of the beginning of the Angells and ipirituall lights , if their materiall fubftance were accidental! exhalation ? Again, we are taught , that the heaven or aire is the trea- fure-houfe, from out whofe bowells the winds, the clowds,the fnow, the hail, and lightnings , and rainbow is extracted, and proportioned by the Spirit of God to do his will .And therefore,as before, Dfw/rf/xVwf/rf///^! aptatpendns aeri, & appendic fjw '° ' i>esi» >ftcnjnra, facie plavufidtucaO- viam fitUeiro tofiitrHf.w. God hjh'iswifobm doth

jiroportionaie the rve'^ht of the aire, and hangeth the c'owdi or waters in meafttre, /Kakfth lawes unto the rain, and avuay unto the lightnings of the thunders . So thac it is evi- dent, that the matter of all meteors,be they watry orfiery,ishewenby the word or wifdomof God out ofthecatholijkaire, & confequently not outofthe earth,nei- ther is there any fuch need ot the Harrs attraction or elevation in the biafinefs, be- ing the pure matter of the lightnings is evermore in the divine puifsance, and re-, ferved in his fecret treafure-houfe, to be called or chofen out at his will , who hath created all things to work how and which way he pleafeth ; for were it not ( I be- feech you) a wonderous thing, that at an inltant lo great a quantity of exhalations fcguld be drawn out of the earth, and elevated by the l+ars, as did fuddainly and un- Idokedfor, rain down fire and brimUoneon Sodi.ni iv.d, Gomorrah ? But our AriHo- telians will fay, according unto cullom, that it was iryraculous. 1 anl'wer, thac for all that, the meteor was materiall, for it was fire and brimltone. Now I would fain know of them, out of what magazine or Itore-houfe it came, and whether the ftirsd.ew It up from the earth , and whether God did not colleA it immediately out of his own aieryor invihbletrealury or (iore-houfe ?For St. /"^MKaith, that all vihble things were firit of things thac werenotfeen. Secondly, touching the agent > he is more deceived in it then in the matter ; for firft, hemaketh the agent which draweth up the exhalation, theattraftive vertue oftheftars ; then he furmifeth , that the efficient caufe which enlighteneth it , mulf be partly the dafliing together of two clowds, and partly the contrariety which is between the heat oftheexhala- tion, and coldnefs of the place, which meeting together, do caufe the accenhon of the exhalation. Good God, vvhataGallimofry he would make, and what a confu- fion of externall actions, or efficient caufes doth he fain? when there is but onely one indeed, whii.h isniolt int»rnallorefsentiall,thacmovethwhiohway it li(t, and operatethall inall. Are thefefuperficiall, accidental! , andexternall forfnall a- gents, the primary movers and animators of the bright lightnings ? And yet it is faid,that God doth animate and vivifie them with his prefence. What can weChri- ftians imagine of the Ariltotelian doitrine,when it would faign the immediate aft of God in his prime angelicall creatures, to be fopoor and mean, as are the adventi- tious elevations of fumes by the itarry creature, and the conculTion of clowds happeningby chance, and a conflict betwixt heat and cold? Verilyit wasnonur- velljifwhenhis invenciondidfail in the refearchoffo hiahamyltery , he was put tofiuhweak (liifts , asin the eyes of wife men are fcarce probable : For when we behold the ndmir.ible effects of the light nins;, how it pierceth thefcabbard without any hurt unto it , .ind melteth thefword , entereth thepurfe, andliquifieth the mon y, nay> pierteth thebarrell or hogfhead, and drinketh or confiimeth the wine, the veff'ell not altered ; yea, and what is more , that it hath underltandine; and rea- fon to punill) wicked contemners of this wondrouswork ofGod , ashavingan angelicall reiifon to correct the prefumptuous; We cannot but fay of yir:flot!e , that he is onely cmbiied with the wifdomofthis world, and not with that whichis from God, fceingthat hedoth fooliflily imagine > that the lightnirgs have notan inrernall principle , and mod eOentiall agent , which makeththemro work and move at will where rhev pleafe , even as the winde is faid , fpirare ubi vult, to blow where it liff-. The lightnings 1 fay ) a'C agitated and carried when rheywill, and have confequenrly a volunry , being that their internall and centrall agent is thac eternall Spirit of wifdom, which , as Svlonm^ faith, e/fcmttibfi rebus rAob]Hor& foie WiW. 7« fitcifif (icll'is prttflantior-t^tque cmnlre peneirabiUcr ; A'fere movable then all things in this

wiild, and more v.orihy in I'njht thayr the fnn and flars , a»d more piercing than a^'J Pfal. thin'T, Andthcr<iforeit \y}.sngh:\v (nd, -^Wi^us /um'.ne quaf/ vejiimento , He is at'

fired

Seft. I. Mofaicall Philofofby^ n,-

tred with tight as with a garment. And, /« /urn nc fuimstt, /« Numine htmen • /» /icht ti divlt'lt]; , ti»d in 'i'y'"i'7 >/ i'S^J't. And this is the reafon of the brightnefs in die Lighcning,and of his infinite fwiftnefs, and fubtlc penetration. And therefore ic was but toolilhly done oiA/tftotle., to aflignc unto the compolkion and animation of the lightningsjonely externall and adventitious eificient caufas, and no internal! and efsentiall caufes. But I will tell you two famous ftories of certain cafes , which happened in our time, to manifeH unto you, that there is a divine volunty in the lightnings.

In Ireland^ there were two wenches which came from the market , whereof the one had bought her a pair of new llioes j thcfe two travelling on foot homeward, and pafling through a field not far from a wood , it chanced in the mean time that they were overtaken by a teiTipelt of thunder and lightning; The one of the wen- ches feeing the thunder to approach, ran fait and called to the other wench, to ha- ftenandflielter her felfunder the trees. But (he laughed at her, lagged behind, and fcorning, like a gallant, the thunder, faid. Let the thunder kifsmy back-fide (dap- ping her buttock vvithher»hand);foas it hurt not my new iTioes,! care not. Which when flie had uttered, the lightning Itruck off onely her pofterior parts, and fpa. ed her (hoes, which were not touched; and fo the contemner of Gods wondrou'? and fearful! works died (according as rtie had faid) miferably. Loe here, you Chriftian Pcripateticks, and lee, whether there be not an intelleftuall mover, and divine vo- lunty , in the lightnings , clean ot another nature than your malter ArijhtU hath taught you. There was alfo a young towardly fchollar, a great follower of Ariftotk^ f and adifputer in the Schools , a man (as it (liould feem) more confident in Arifl'. t/e*s doftrine , than in the documents of holy Writ : This man being born at Sa- iisburyi and having been commended for his induftry and learning, was elected Ma- tter of the free-School there. Upon a time he having been at the^Aft at Oxford,<X\d return home-ward in the company of lonie Merchancs,or other travellers,beinoon horfe-back. It happened, that as they travelled over Saiijl^urj-^h'm , a great tem- pert of thunder and lightning did arife } and whereas the company which were with this fchollar was very much dilmaid, he encouraged them, bidding them not to fear ; For, faid he,it is nothing but a naturall thing, caufcd of a hoc and dry exhalati- on , which being drawn up by the Sun, and being included in the cold clnwd, is there kindled , and fo breaketh forth , and this is the caufeof the noife you hear. Which when he had faid , he onely of all the company was by the lightning itruck dead , and fome of the reft fomewhat alloniOied. Loe here, the lofs of a miferable man, through his fo confident an obfervation of the HeathenilVi doftrine.' For if he iiadrejeaed that kind of learning , which is foundedon the terrene and diabolical wifdoni, and hearkened untotheinftru(ftion of thctrue fapience, he would, in lieu of that profane fpeech, haveworfl^ipped him that Ipeaks in thunder , andjoyned with hif companions in prayer, befeeching him to diverchis wrath from them , and to hinder his fiery minilkrs from harmino them , and then no doubt , both he and they had pafsed free from dammage : Then would he, by rejeSing rhe forgery of Anfitule,hA\t known the power of God, by rhefe authorities of holy Writ : JVc/fj fpargunt lumen fuum qua cun^a Inflram per e.rcnitum , qnocuncjHe eas movet voluntas **'

Creantts , agit cmne ejuodfmceperat illi ifuper faciem terra, fve fit adfijgellum , five in beneficentiam: The clowds do fpread ab.oai their light ^ which enlighten all peripheric callj, or circularly , wkitherjoeverthe volunty of the (yeator ffioveih; it peyformeth whatfeever the Creator commandeth ^ beit topUi.ifh, or toaffeU-with fioudyie^fe. And again, fulanra nune^uid mittis, & revertentia dicent tibi, Adfumus : Dofi thou not fe»d^°^ ^** etit the lightnings} and when thej return, they will jay, Loe we are here. ' Again, Ibum direBeem'flionesfMlgHruTn& tanquam a bene curvntoarctt admetAm \ The .tojhtninrs^^^^' ^- **• teingemitted,will go direllly umo themark^,asifthey were (hot out of a wel.'.bentbow. But, to come nearer, it is faid in another place , /g^nis exiens a confpeElu JF.HOf'^ty£ I-«^- '*• *• exanimavitfilios Aaronis : Fire or lightning iffitina from the afneEl or face offEHOyA didkjll the fons of Aaron. And again. Ignis eore^us kjEUOV A confnmebat centum Numb.id.j. tjuinqn Agmta qm admoverum thus : Hre or lightning proceed! n ft from the ftice of JE- HOrA d'd confume the hundred and fifty men which did offer franc incenfe. And (as before), Fulgura procedthant a throno , Lightninqs did go out from the throne. Rut in ^^^' ^' another place, all this is more lively exprefled thus : Afcenditfumustn ira ejus, & pfj^ 17. «. ignis a facie ejus exarfiti c^rbones accenfijunt abeo,&c. Pritfulgerein confpettu ejus, nubts tranfierunt , grattdo & carbones ignis ., & intonuitdecilo Dominus & alt'ffimtti dtdit vgctm fuam. Afmoak^did afcend m his auger, and fire did flame out from h'.sfaccy

Q, 1 coals

ii6 MofaicallPbilofopby. Book 5*

coales of fire rvcre kjfdledbj him , Sec. By the Lightning m his ftght the c owdi ad move, hall and conies of fiffy the Lord d'd thunder from heuvt;fi , the moft Hiah did t-J^ ter forth his -voice. By thi which fpeech it appeareth evidently, that it is oivly God, which doth effentially effect all thele things , and although we fay in ourcoramon phrafeot" fpeech, that the Lightnings do caufe the Thuiider, or,in fpeaking move myliically, that the Angells inflame the aire by their iiery prefence, yet, in verity, ' ic is God in his fiery Angells or flaming MinilterSj as alfo in the thick clowds, and

watry fpirits , who produceth all thefe things to accomplifli his will and pleafure. And therefore the Apoltle: Deus operatur oMuiatnomnil'ius , Godoperateih hILk all. \ Cor. ir. ^,-|J elfewhere : De:'s omniHm Pater, a quo onmi.i : Godu the Father of all, from whom I Cor. 8. are all thi»ffs. And agsin, E.x-eo,per eun:^ & in co funt omnia: Ofhiw, by him , and

Rom. I . in him are all things. But all this in our Meteorologicall bulinefs is more plainly expreffcd in the precedent words continued thus at large, in another pla. e: Afcen- z King. i». 8. ditfr.mr-fs de nartbiis jEHOyt/£ > CT ig^s de ore ejxs Vi. ravir, carbones f. ccey:fi fnt ab ifo, & inclinavit calos & defcend.t^ & caligo fiibfedibis ejus, cr afcendit Jc.pcr Cheru- hin, O" volavit feu lapfus eft fnper aloiventi , pofttit tenebras in ci; cn-'ta fi<o U:ibnlhm cribrans aquas de nr.bibfis coelorum : fra fnlg re in confpeciu ejus nubes fucccnfi fttnty carbones ianis vo!abant,tonabat de cveloDominus, & excelfts dabat vocem f:am, mi fit ftgitt^u fnns, & difparptiteosfiilgttr : Smoak^afcendedont of the noftrils of jEHOl^Ay and fire flew out of his mouth, coles of fire ivere kindled from him, andhe inchnedor bow- ed down the heavens and did defcend, and darknefs was under his feet , and he mount ei upon aCherubin, and fiew or glided upon the wings of the rvind, made dark>iefs ro:ind about him his hiding place, fifing forth ram from the clowds of heaven. 1 he clow i.s were kJndUdat the brichtnefs of ha face , coles of fire did flie , the Lord did ihuf:der fom heaven^ and the mofi high did utter forth hts voice , he fent forth his arrows^ and ihe Lightn'.ng did difperfe them. By all which it is made evident, that there is no ef- fentiall efficient caufe which is naturall, butonely Godin nature and beyond na- tureoperatethallin all. For in the precedent defcription ic is not faid , that the clowds or winds fent out corufcations , or that fire came from the Sun , or o- ther heavenly bodies, but fmoke went out of the noltrills of J EHOVA, and fire out of his mouth ; neither chat vapours and Exhalations did gather clowds in the middle region of the aire, but J EHOVA bowed down the heavens or aire, and coUeded themat hispleafure ; neither the coldnefle of the middle region did accumulate them intoadark mafsor heapby condenfation: Buc JEHOVA collected and gathered together by his p-ivative and condenling pro- perty, that da'-k chaos or confufedabyfle; neither was it any Angelicall efficient, buc JEHOVA mounting upon the Cherubin, did animate it to move according to his pleafure. Nor was it the winds , that moved of themfelves , but the fpiri- tuallCherubinbeingnrrt animated by JEHOVA J did excite the wind> to move; neithet was that exceeding darkneffe made for a fecret Tabernacle unto J EHOVA, meerlyby theact of the Angelicall wind : But JEHOVA moving on the Cheru- bin, incited the Cherubin CO caufe the winds to collect, and gather together the clowds;neithcr was it the refolutive faculty of the Sun , that melted the clowds into rain but J EHOVA that did fift or cribrate forth water or rain out of them;nei- ther was it the roUillon or dafliing together of the clowds , or antiperifiafis, which was between thehor exhalation and the coldnefs of the place,whi^ h caufed the aftu- all Lightnings or inflammation of theclowds,but thebrighrnefleand inexplicable liaht of hisp-efene did fee the clowds on fire; neither was it the contentious drivings which was made between the fire and water, in the cleaving of theclowd, whifh'mnketh the fearfull found from heaven, butit was JEHOVAthat didthun- der from heaven ; it was the mofi high ( I fay) that did utter his voice from hea- ven, andfent forth his Lightning as arrows to deitroy the wicked. Which being fo, what hive we ChrilHans to do to look after any naturall efficient csufe , with theacuti". cies of -^rtfiotle-, which ( forfooth) mult ad andoperare per fe of them- felves, wirhout any confideration ; when by the precedent Text ir appeareth that St. Paul was no liar, when he C:i\dthiiGodoperateth all i» all. And as for that Peripateticall diftindion of cauja principalis and ferunlan.t, or fu^a'- terna , you fee here that it is utterly difannuUcd by the Text before mentio- ned: Fortheonely efficient caufe as well in the firrt , fef end , third- and fourth Ort^.inor Inilrumenr, wasGod : For it was he that infpired the Che-ubin ; it w.is he in and rpon the Cherubin , which did animate the winds ; ir w.is he in and up- on the Cherubin by the winds, that gathered the clowds together- it was he thit

in

Sed. I. Mofaicall Pbilofofhy. 117

in and upon the Cherubin, by the winds, did (ift out water and rain out of the clowds, and did fct them on fire, by fending forth Lightnings from his Throne. And, in conclunon, though he uie many Organs, yet the client iaUa(f;t vvhichope- rateth in and by them all , doth illue forth fiom one hmple and fincere identity, which comprehendethno otherwife all diings in himi'elf , then unity in Arithme- tick is atluredly teckoned for the faiher of multitude. Thus we fee that the fore- faid young- man was lo:ijby hi? too too mu^h prefuming cnthe vain and predigious dottrine of his Peripatctuall Mailer: For whereas he taught unto the honeft ChrilUans which were his Companions, thefalfedoftrine of his Ethnick Malier, in their greateLl need, namely when the angry hand of the Alm'ghry was in the heavens ready to menace them, if chey called not out for grace, from him who fpake out of the clowds in time , and did wifh them to abnlilli all feare , making them believe that the Lightnings were contingent things in nature , and made as ic were by hap-hazaid, and not indued with lenfe or reafon , as being framed and fhaped out, yea, and informed by external! and fuperficiall Principles; he with his compinions fliould have rcmembred that faying , fo often repeated by the Wife- man, Timor Dorrin'i efl prificiplnm Sapient'ia : The fi are of the Lord is the begmiing- of PTifdom. If then both he and they had acknowledged that it was God that fpoke in Thunder, being environed about with his potent Angells, they would then not; have been fo carelefs , but have p-ayed unto him hartily ; have utterly forgotten this abfolute acting-nature of Arifiotle , conlidering that God is the onely Natura- tingNatureof Natures. I could tell you of many other wonderfull llories to jny knowled:^. but I will rnely infill upon thefe two. About fome five or fixyeares fince, there was one Piper 'j daughter of CoUbrook^ , who being agleaning of Corn after theharvell was carryed, in the company of her m^ither , and another young woman newly married unto a Glover in CoUbrok, who had been my fervant : and alfo there was another daughter of the faid goodwife Piper. The tempelf ap- proached when they were in the field , the elder daughter who had been , oy their report, very difobedient unto her Parents, and would fearfully curfeher mother oft-times , feeing the Lightning to'flaih about her, cried our, Fy upon thefe Light- nings, I cannot indure them, I will go home: and when ("he was willied by the company to call on God, fhee would not ; but they hallned unto an h'gh Oke, which flood not far from a Park-pale, againll the body whereof (he placed her back, and laughing fhe faid, flie feared not now : For (faid fne ) I am as fafe as m my mother's parlor. The new married wife that had been my maid, leaned her elbow upon her knee, being alfo far down, and the filler fata little nearer the Park- pale, the mother flood under another tree hard by , and, in a dry ditth under the Oke, another wench did fhelter her felf: But lofor all rheir imaginary fafety, they could not fly the wrath of God : For the Lightning fell on the very top of that Oke, and the bolt plowed or made a furrow all along down the Oke, continually without intermilfion , and came diretlly upon the eldelt daughter , that thought, her felfe fo fure, and flruck fier Hark dead; and took away, for a time-, the ufe of the new married wive's arme, rhat leaned on her knee that was (lain , the wench in the ditch was flruck in an amazement as if llie were dead , the fiiler that fat more near the pale faw a globe of fireasit diddeiVend thetree, and found her felf fo hot as if fhe had been in a furnace, but had no other harm; themorher under the next tree, havingher foot fet out towards thetree, where her daughter fat , was (Iruck lame on that foot ; the new married wife was (truck in fuch fort , thit in a kind of diflraition fhe ran up the lane, crying out fliil as fine ran. Lord open thy holy hea- vens , Lord open thy holy heavens : At lall they were all convayed with the dead maid in a cart from rhe Village unto the Town of (oL- brooks, where the rell did re- cover within a few dales, 1 faw the place immediatly upon this , andfpoke unto the new married wife , that was my fervant , and had all thefe things confirmed unto me at her own houfe, where alfo her husband did relate unto rr.-e a wondrous cafe befell him in the interim •• For being very carefuU of his new married wife, he perceiving theTempe(l,did put on his new cloik,and took his old under his arm, and fo went out into the temped to meet his wife, and as he went through a field, great flakes of firepalfedby him,whofe fore-parts wereblont, ?c their hinder-parts flaapedlike fire-drakes, and on the fuddain, as if it were by a great gull of wind, they blow off his hat from his head; which when he followed and ffooped to reach up, he found a piece of his new cloke which he wore , foartificially cut out , and in fo neat a Triangular form , that he did admire at it ; and there he fliewed me

the

Jig Mofdcall Phildfoj/iy. Book]^.

the phcc of bis cloak , out of which it was cut, which was fo n;acly done, as it it had,after an exact geometrical triangular t"orm,becn cut out by a pair of (hee s.- Thefecond Aory is this. In the great Ucknefs time, 1 came out oifVa'es, and rer mainin^' for a vvhilevvirh my noblefriend , the Lord Bifhop of « ercefer at Harti'e- ^«)-)'-(>nle, there I was advertifed of a Hrange mifchance which happened by liohtenino and thunder, about five weeks before my comming thither , fome three or^ur miles from the CalUe. I would needs go fee the place, and in the company of my worthy friends lAr. Fn.cb, and Sr. / homas i hor»bo)ow ; I took a view of the place, whii-hwas under a tall and well-fpread Elme , uponalittlehill,w here it was related by the inh.ibitants which dwelled dole by it, that two yeomens fons of "ood wealth, pafsed along with a load of hay , drawn with four oxen and two ho°fes,whi-h one of their fathers fervants did drive: The tempelt of rhunder over- taking them, he drew up the hill , and placed his load and cattle under the Elme , and himfclf hooped under his load of hay , and the two youth- got upon a bench or ~ feat of turf made round about the tree: at lalt there cameafeariull ilroke.ot thun* der , at which the hu. band-man , who Hooped under thecart,. faid , Good. Lord , what a crack was thu 1 At which words, the boyes laught out aloud, and mocking of him, faid, A. crack/ But immediately a noife was heard on the upper boughe? of the tree> and a folid matter all on fire came down directly between the boyes , and (truck the hair of one of theminto thetree , and fet the other ^o on fire., rhar the man under the cart, with others, wereforcedto rundown th:h'll to fer h w.icer toquenchit;and when it was quenched, his skin was as hard as rolkd pork. Thus they payed full dearly for their feoffs, and contempt of Gods judgment- , whenas: indeed they ought to have prayed God, to have preferved them fro n t he miniilers ofhiswratn.lt is a dangerous thing to fport with, and laugh at the Saints. There is the rhunderer from above, who hath mellengers, able to revenge his .. aufe, if he but nod unto them, in the twinckling of an eye.

1 know that fome Peripatetick will reply, that it isbut metaphoiically meanc, when Scriptures fay , thatGod fpeaketh in thunder , and nor really to be under- ftood as it i^ fpoken; which 'fit were true, then is the plaincli phrafe in Sc ripture tobefoalfounderrtood, namely, clowds,fnoWj hail. Sec. fothat tiher it was a. reall fpeech, or not reall j and if not reall, it would rather draw me to errou: than truth. But Scripture is full of this kinde of fpeech, and therefore the whole harmo- ny of holy Writ doth take and conllrue it for reall. Again, orhers do acknowledge the fpeech to be real 1 ; but, fay they, where God fpeaketh in thunder, that act is mi- raculous, and not naturall. TowhichI anfwer with the mouth of the patient 7o/',, fayino , Pro irrifMtonefatigat Dens denfam npibsm, & dijoergit lucem tinbis fita j God.

Job If. 40; ^^^ weary the thick^ctowds , and differfeth abroad the light of his clowds, far die wate-s ring of tht earth. Whereby it appeareth, that God doth ordinarily oather together the'clowds, andmakethrhemhis organicallinlhuments, to utter his voice unto mortall men, for the pre fpering of the annuall fruits upon the earth- And tberef ire

Job 3*. jj^^^ JP anotherplace , SI confderaret home extenfiones denfarum ntibium^fragores in

tHguno mitts exiei.di fuper illttd Ittcem fHam,cttm his judicaturns eft fofulum ^ da'H- rus cibum ^bunde. Alfo in another place all this is more plainly exprelTed, where it

E«lnt.43.i4 '^ f^^d > ^"^^ ^>'«"«'» 0- bened!c earn ^m fecit ill.m , valdt fpecio fus eft in fflendore f:,o j ' gyravt cmlunt in circniiH gloria ejus, manus Excelfi aptaverunt illitm : imperio fm ac- ccleratniveryi & aicekrat co'rufcationes emitterejudiett ^tti. PrafUreaMferti funtthc" fauri & evo 'arum nebuU fcut a ves , in magnit udine fua pefu'it nubes, & confraiii funt /apides grandinis , in confpeHii e;us movcbantur montes & in votuntate fua fpi.svit Ne- tus. rox toniiruum ejus reverberavit terram , tempeftas Aqtnlonis& cox^regatiofpiri- tHS af per git ii.vetn, &c. Beholdtherainbow, andblejfehJm that made it ; />tf nondrous ie ami full in his brightr/eft'e ^ tt did compajfe the heaven in the circ'e of his glorj , the hands of him that »> on hi^h t»ade it . Bj his command he haftens thefaew , and makftb fpeedto fend forth the lightnings of his jHdgment. Therefore are the t'eafures opatfd , and the claivdr fly forth like b.rds. He placed the clowds in his greaptelfe ^ andtheftones of the hail are broken. /» his fifht the mountains did move^ andaxcrrdinr to his will the foiith-tviide hath blown, and th"i voice tfhis thunder have reverberated t^t earth. The tentpcfl of the north, and the congregation of fptri'.s, doth fpread atrsAd, or btffrinkji the ^ fnoiv, (jrc.

In this fpeech of the fon o^Syrach , the Lord of lordsis proved to be the fols

e<Tent iall and cffi-ient caufe'of all meteors , namely, of the rainbow, the fnow, the

lightnings, the clowds, the hail, thethunder, the winds and te-cpelte; asalfoic

J , Oiewecb,

Se(^,i. MofdcallPhihfoflj. up

flieweth, that thematter of them is the aire. Wherefore he faith in the conclafion , 7 he congregation offp!rtt deth fp>-ca.i (•broad thejnoiv, LaUly^ it tellet h US, that the handsor Spirit of God are not idle, in theefteaingof fuchworks, as ^ri/j?»f/<? tet' meth narural,ahd therefore operatech not only primarily,but alfo fecundarily,yea» and catholically, in and over all things, as well in theirgeneration, as prefervation and corruption.

To the laftclaufe of his definition , wherein hefeemethtoaver, that the light- nings move downward , becaufe theftuff of it is of aterreltriall compatted nature. lanlwer, that this reafon is over weak, confideringtheGigancean author tfiatal- ledged it ; for it may in the felf-fame manner be inferred , that the Gun- powder , which is of a fargrofler (luff then is that of the lightnings , mult therefore flrikc downwards; and yet we fee by experience , it rifeth in fpight of a mean refiftance , by its narurallincUnation upward, as we may perceive by places that areundermi- ned,and fquibs,whi; h are violently carriedupward. I come therefore unto fuch true definitionsof lightning and thunder, as are maintained and allowed by the Book of Verity.

CHAP. XII.

How the lightmtigandthe thunder oughtrightly to be defcrihed by the true Philofopherf and that ferlo^t [ly , according untothe tcnotirofholylVrit.

Since therefore it huh been made manifeft in the precedent Chapter , that Ari- Ih^'i hath Utterly erred in his conceit, touching as well the materiall , as eflen- tiall and formall caufe of the lightnings, let megather, as near asmy weak capacity will give me leave, what /hould be the true nature, and originall eflentiall caufe of fhe lightnings, accordin" unto the harmonicall confent of holy Scriptures. Lightningis a cercainfiery aire orfpirir,animated by the brightnefs of JEHOVA, and extracted out of his treafury,whichis the heavens.or cacholick aire,to do and eKecute his will, for the good or detriment of the creature. Or elfe in this manner. Lightningis a (hiningbrightneffe, proceeding out of the clowds , being the pa- Tilion of JEHOVA, and is fent from the throne ofGod, even down unto the earth, covering the furface of the feas. But ifwe would defcribe the lightning with all his accidents, and confequently expreffe the whole eflence of the thunder , which is a mixed nature, we may effea it thus, out of theteltimony of theholy Bible.

Lightning is a fire burning from the face or prefence of JEHOVA, at the fight » or conta£tofwhofeb:ightneflethe clowds dopafsaway, and the Almighty doth thunder and utter nis voice from heaven , and fendeth forth his arrowe'j for thedeltru£lion of the wicked. Or thus.

Lightningis a fire proceeding from JEHOVA , being fent out of his datk taber- nacle from abive, at the fight whereof, the waters or clowds, a-; being terrin- ed , and the abyffe as it were troubled, dohalteaway ; in which turmoil, the voice of his thunder moveth circularly , and the fiery or kindled coals are fent forth, as arrowes fent out from a well bent bow, to effed his will, as welt for benediction, as for vengeance, both in heaven and earth. Grin this fort.

Lightning or corufcation is a clear and pure light in the clowds above, the

which the winde that pafTeth by doth purifie, &c. By the firft ofthefe defcripcions, ihemar.ifell materiall caufe of the lightning is exprefTed to be a fiery aire ; the place out of which it is drawn is the treafure- houfe of God, or the heavens. Alfo the formall caufe is exprefled , in that it is fet down to be a fiery fpirit or aire ; the efficient caufe ( I faid ) according unto the truths tellimony, to be the will or word of God, on which dependeth that fpirit of wifdom, by which God operateth all things. Laftly, the finall caufe is alfo noted , forafmuch as it is faid , That it was created to do the will of him that ordained it , either for the pain or pleafure of mortall men. All which is evidently confirmed out of the places of Scripture mentioned before.

The fecond definition is confirmed out of the Revelation, which faith , PulgtirA Ap°c- 4-

froce-

no Mofaicall Phihfopby.' Book^,

Job 3^. procednfit a throno : Lightnmgsfroceed from the throne. Again, he is (z\d Fulaurare

Iktntnep-^o defuper, card.ncfque mai is ope' ire : To ii(Jnen vcnh his briglitnefs from ab^ve,

Pfal. 1 7. 9; ^^^ ^g cover with it the corners of the Sea. And againjf^ce fulgore in cunfpt:'cu ejus nnbes

tranfterunt : The clowds did move by reafon of the Lightning, and bnghtnefs which rv.ts

Job 41. 18. in his flight or pre fefice. And again, igmsahore CjUS evoiavit : Fire flew out of his

mouth. And again, y^boree/HSveut ladaprtenntes, dr qi.aft halitus ejus ca- bones

Pfal. 16. 17. acce/idcre«t , & flamma fx ore ejus predicret': From his rnonth pajj'ed as it were torches,

- andas itwere hisbreaihdidkindie coales , a»d flame came out of his month, Alfo thi

•'° ^' effe£t of this defcriprion is verifiedbythefe words , -///^ATfr/m rffrwyr^f/cwf/ tpiitor-

bt terra ■ 7 hy Lightning ,hified over the earth. Again, Extetuiit ntibes quaft tentorium

fuffmtft fulgftret lumine fno defuper.

The members of the third defcripclon ( out of the which alfo the v\hole nature of the Thunders is enucleated) are confirmed by the page of verity, ForHrit,the materiall caufe of the Thunder is pointed out in thefe words : 1*hat it is a burning fire or fiery aire : alfoin thedefcnption of it, his forraall caufe is feleded : the ef- ficient caule is noted to be JEHOVA in his wrath; the immediate effect there- of is the exagitation of the dowds, and the lowd noife or voice of the thunders. Laflly, it concludeth, that the end or finall caufe, is to exercife God's vengeance on the wicked.

The fourth and fifth defcription, in this- Jamtion refpiciu.^t homines /ucem ^ cum nitida efl infuperioribus nub. bus , quas ventus tr an fens purgavlt : Notv m:n do not re- ' fpeEl the Liaht, when it is pure and neat in the higher dowds , the which the wind that paffeth hj doth depurate.

As for the Xhunder, I gather out of the Holy Scriptures j that it is to be defi- ned thus ; .

The Thunder is a noife, which is made in the dowdy tent orpavillion of JE- HOVA , over the which extending the beams of his Light , he covereth the fuperfcies of the Sea, and illuminateth the earth , that thereby he may judge the people thereof, andgive them meat abundantly. *

To prove this by fac red authority : 'job faith. Si confideraret homo extenfones den- Job. ^6. farum nubiufv, fra^cres m tufurio J/ius-, extenditfuperilludlncemfuam, c;:m his ju- dicaturus eft- popr.lum, & da urus ctbum abunde : If man doth confder the extention of the thickj:lowd\ \he noife andlhu-ndcr sin his tent or pavillion , be extendcth his li^ht upon it- with thefe he doth judge the people, and gtve them meat til abundance. In which wordsit is apparent, that/ntj^er, or the noife and bruit is the formall caufe , and the lioht from JEHOVA theefficient : The Organs of the voice are the thick clowus, whicharecalled the cottage or dwelling place of JEHOVA: andthere- Pfal, ij. fore in another place : Pofu.t tenehras latibr.lumjui.m incircnitu: Prtefulgore in con- t fpeUu e]::s i.ubes tranfterunt, .& intonuit decalo D^minus : He put darkneffe about his fccret place : I he clowds d'ldp^fs avuay at the fight of his brightnefs , and the Lord did thunder from heaven. To conclude, thefinall caufe of the Thunder and Lighrning is explained in this, namely that it is as well to judge the people , as togive thern - meat in abundance. And threfore it is manifeliby this , that Godappearethin Thunder, as well to the effefting of things which are naturall and neceifary, both for the punifliment and nourillanent of his creatures, as miraculoudy. Or elfe it may be defined thus ; Thunder is the vioce of themofl High, which is uttered out of adowd, and accompanied wirh flame and Lightning, being ordained by God for therftii- dtion of the wicked. In the which definition, the materiall is the Organicall cloud, the formall caufe isthevoice with Lightning, the efficient is JEHOVA, and the finall, that it is ef- fected for the punifliment or fcourge of the wicked. All which is confirmed out P&l of the precedent Texts: /;,?««»/?( faith D^wW) Domin-is de cx'.o , dt'ffimis dtd't

vocemfuam, grai^dinem &carbo»es tgnts, & mi/it fagitias fuan::r difpa> uit eos , ful- eura mult:vlicnv:t & canturhavit eos : The Lord t hundred, from heaven , the mofi 'jj/zrh did utier forth bis voicc^ hail andcoales of fire, and he fe>:t his arrows and did fe- ver or difperfe them • he multiplied his Lightnings and troubled them. Or after thi? manner ; Thunder is a voice or found, proceeding from the Lightning, which ifTueth from the Throne of God, and is fent by the divine power out of the cavity of the dowds into the open aire , to execute his will , either to the creatures good

or harm."

Where

Stdt.il MdjaicallTbilofofby] m

Where, the materiall or Organicall caufe of the voice is the dowd, the formall is the voice and found; the efficient is the Lightning from God, andthefinall is either for benediction ormalediftion. And this is confirmed out of St. John: DrApoc. 4,; Thronofrocedunt fttl^um : The L'tghttthun proceed from the Throne. And Job : Atum^nid mittis ftilgftray & ihanty & rcverrentiadicenr, Adfiimtn f Dofi thou not fend]ob^i. forth [he Lightnings^ andthej go forth, and returning agAin they rviU fay , We ere pre- ^^^- ^i- fent. And the Pfalmift : jifcenditfHmutlniraejus^&igniiafacieejHsexarfit: A fmoak^afcended tn his wrath , and fire did flame forth from his face. Again, Nubescff caJigo in circhiiu ejus , ignis ante ipfttm procedit, C^ inflammabit in circuitu ejus , illux- Pf»''97» *• erunt fulgur A ejus erbi terra , C lowds and darknefs were about him; fire goeth out be- fore hiwt And will burn round about hlrrt : his Lightnincrs gave light unto the earth. ^^*'^' '** Again, f^ecemdederunt nubes, etemm fagittiz tua tranfierunt : The cloxvds made a. noifcy for thine arrows went out, 8cc. Where by arrows is meant the Lightnings, as if he had faid, bccaufethy Lightnings broke out of the dowds, therefore they madeanoife, or uttered a lowd voice. And Salomon -. Ibunt direUe emiffimes fulgurum, & tan- Wifd. 5. «* quam abene curvato arcu ntibium : Thy emtffions or fending forth of Lightmngs mil go direQly to the market <ts if they were fent out of a well bent bow. WnereBy he feemeth to argue, that the dowds do utter their vioce , by reafon that the Lightnings do pierce rhem. Or in this fort ;

Thunder is the voice of God, compaffed about by the waters or dowds, before whom the fire goeth forth, and doth inflame and fet them on fire circularly round about him.

Hereupon Job- Numquid elevabis in nube vocem tuam, & impetus aquarum operiet /©b 38. 34, te ? lytlt not thou elevate thy voice in the clowd,and the abjjfe or power of the waters will cover thee ? And again , as before: Nubes & caligo ejus in arcuitu ejus , ignis ante Pf»l. 97. »• tpfumproceditf & infiammabjt in circuitu ejus : Clowds and darl^efs are about him, fire goeth btfore him, aud will inflame or burn circularly round about h.m. Or thus ;

Thunder is the the voice of God , at thifioife whereof he caufeth a multitude of waters in the heavens or aire, aild effefteth Lightnings and rain.

For Jeremy {uthy Ad vocem fuam d.tt multitudinem aquarum in cceloy & elevat ne- ^t^""^- **• ^3» aulas ab extremitate terre^fulgurain pluviamfacit, educit ventume thefauris fuis: At hiS voice he caufeth a multitude of waters in heaveit, anddi-th elevate clowds from the extremity of the earthy and turneth his Lightnings into r^in, and bringeth the wind out of his Treafuty. Or in this manner ;

Thunder is the multitude of the found of waters, or the voice of the dowds, being effecled by the corufcations and Lightnings of the Almighty. Or thus ;

Thunder is a found of the multitude of waters being troubled, fearing and bray- ing at rhe bright afpeft or prefence of JEHOVA.

In which defcription the materiall Organ of the voice is the dowds or waters, being as it were afraid and troubled at the emiffion of the Lightnings , whereupon they give a loud voice or found , by reafon of that penetrative power , which the bright and fhining, or fiery prefenceof JEHOVAH, (who is the worker of won- ders) doth effect : Whereupon the royall Vavd (as is faid) pr^fulgure i-a confpcRu ^^^^ ^^^ ejus nubes tranfierunt, (rrando & carbories ignis , intonuit de coclo Dommns : At the brightnejfe of his pre fence, the clowds did move or p.ifs their way ; hail and coales of fire; the Lord did t hinder from heaven. And again, Vlderunt te aquii. Dens., & timutr^tnt, P.'a'. 9^. *7' & t»rbat£ funt abyffi, mulsitudo fonitus aejuartim, vocem dedeimt >iubcs ^ vjxtonitrui tuiinreta: The waters have feen theeyO God, and were afraid, and the abyjfe was trou- bled, a multitude of the found of the waters, the clouds ecchoed forth a voice , the no'tfe of the thunders wheeled abouty Scc. Alfo the formall caufe is explicated in that it was made by a great noife and Lightnings. The efficient caufe feemeth to be the Light- nings from God, or rather the fiery afpedt of God, animating the Lightnings, and direfting them unto a determinated mark. So that it appeareth, that the Lightnings are as it were the Inllruments of God in his Wrath ; no othervvife then a fvvord is the inftrument of the man that Itriketh ; when we fay that it isthis or that man which did ftnke and not the fword : And for this caufe , I fay with ths ApoHle, that as it is onely God who is thefole ^dour in things; So alfo is hethe Father of the Thunders , who fendcth out his Lightnings is ar»ws from his

R. Thron«.

Job 37.

o

12^2 Mofaicall Pbihfofbys Book^,

throne. Laftly, I fay, that the finall caufe expreired in them is, to accompliili the divine will of tlie Creator.

To cont lude, it may be defined thus :

Thunder is the voice, fpeech, or eloquence of the Almighty, or a found going cut of themouth of JEHOVA, which is dirededunderthe whole hea- vens, with light, dilperfed over the face of the earth ; after the vvhich, there followeth a loud noife or rumbling , or God thundereth with the voice of his excellency ; the which when it is heard, is not found. Auiihe{im\\Joh^cnm tremor e voCi:m,feu loqueUm ,vel elocj:{tum ah ore ejus e jreAiens , qHodfub loto C'jelo dirigit & lucemf.iper terminos vel or as terrx. Pofi earn rugnfi/Miti*}, tonatvoce extellemit [n£ , & mninvefiig^mr cum auditAfucrit vox eipts. Hear with tremhlirig; he direUeth the voice, fpeech, or eloquence, proceeding from his mottth, under the whole heavens, and his light over the ends of the earth , ^fter him roarcth a found , he thundereth with the voice of his excellency, the which when it is heat ii^ not found.

To conclude . it is moft apparent by this which is already faid , that the opinion of thePeripateticks , as well Chrittian as Ethnick, is molt inconfiderate and erro- neous, in averring, that the lightnings are hot and dry exhalations, extratSed out of the earth, and elevated on high, even unto the middle region of th.; aire, by the ac- traiSivevertueoftheSun, and that they being in;.luded into a dowd , andkindkd, partlyby the coUilion or knocking together of other clowds, and partly by the coldnefs of the place , d' by the eruption of their flames caufe the thunders, I would have every wife Chriliian to obferve duely , by what hath already been faid, wh.uher themyliery of atempeltand whirl wind do confui and Itand upon a thing of fo fmall moment, and poor efteem, as Anjtoile would make us believe ; or if ic arife not out of a far more profound and infctutableabyfle or profundity , eefng ,,that the lightnings' are reported by truth it fell, tobe fuch fiery lights of God, as iffucorproteed from' his throne, and the thunders are julily termed , the voice, word, and eloquence of JEHOVA. And for this reafon, JEHOVA reprehending the boldnefsofthefe kind of worldly Philofophers which prefume fotar tocen- fujr^hisinfcrutable anions, or to dive into the depth of his mylieries, touching theeffeiitiallcaufes of thefe meteors, without the warrant and aiTiftanceof Gods Spirit, and fallly to make the world believe , that his hidden andabftrufefecretsare effected after their vain imaginations , (which vanifh in the conclulion, and be- come as nothing, becaufeindeed they are grounded on nothing elfe, but foolii'h and felf-conceited phantafies and vanities) feemeth to utter unto them thefe fpee- ches: Auribus percipite^ & confiderdie mirabili^ Deifortis, Nofii cum difponat Deus de lob 38. lUis-iCum fplendeat lux nubis fu£\ Nofli-ne de libramentis denfs nubls mirabilia. Dei

■perfeUifcicntiis ? Qusnam efi via , tjua in partes d'JJiltt lux} Cujus atsro cgrejfa ej} gln^ cies ? yitttfruinamcccLquis genuit^. Quanam via itur Sibi habitat lux, & tenebrarum fibi efi locus ? Perceive with your ears, and confider the marvellous workj of the firor.g Cid. Dofl thou kpotv whenQod difpofeth of them, when the light of his clowd doth fhine forth > Doft thou underfl and the marvails of God , who is per felt in fc fence f , toi<ch' ing the bal lancing and fondering of the thick^ clowds } ^'hich is the way in which the lig htnings do sk^p forth, being divided into parts} Out of whofe womi} doth the ice proceed, tr who hiith bigotten the frojl of heaven } Which is the way that direCleth c leadeth untr> the habitation of I ght, and which is the feat of darl^nejfe} This faith JEHOVA, (I fay) the rtrong God, in checking of the vain-glorious wife-men of this world, for their prefumption ; and efpecially he pointer h at the bold Peripateticks, whoprefump- ruoufly profefs, that they of themfelves ( without the teaching of the true wif- dom) do know all thefe things: And yet thewifell amonglt men fpeaketh thus, r. , -Animadverti totum opus Dei , nonpojfe hominem ajfcqui tlludopus cjaodft f'b fole ,

"' '" tjuam laboriofe homo quarat , non tamen affecutum ejj'e ; ijuinetiam fi cogitet fipientijji- mns cognofcere, non tamcn pojfe ajfcqui. I obferved every workjofCod, that man is not a- ble to attain unto that work, which is under the fun, how l,ihorio':fly foevtr be feek^cth .Yea verily, i f the wifejl man thinkjth to know it, he will not be able to attain unto it. By which words, 6'<;/o»M« pointeth at the infufficiency of man in himfelf, that is to fay, without theconduct ofthefpirit ofwifdom, to attain unto the knowledge of Gods mylieries, which alfo he doth feem to intimate in thefe words; Quishominum Wad, 9. cognofcit confiliam Dei} namratiocinationesmortaliumfant timid<e , O" infl.ibiles coq-i-

trtiones eorum. Infejlum enim corruptioni corpus aggravat animam,& deprimit terrena habitatio ynettcrn plenam curis multis ; & vix conjicimus ea qutt in terra funt ; {ju£ au» tern in cxHs funt quis invefligavit ? CT* conflium tnum qais noverit,nift ta deder'ts fc.pien~

tiartt

Sed. I. MofakaliPbilofofby. izj

tianf y & m'tfcris fanEium Sfirimm tHum e /ccis alt Jfimis , fte enim correct fumeorum qua, In terns f urn fem:t£ ; itaejfie fapientia fuerinr fai-w^. fVh^t man doth k»orv the conn - fell of Gody for the reaforiin£S ofm^riall men are d3nb^ill , and unJiMe Are their cogt- tttions. Tor the body heme fitbjel} unto corruption ^doth aggravate the fouly a/id an earthly habitAtion doth deprejfe the mind^ which is full of cares. And we do Jcarcely gnejfe at the thinos which are upm the tarth , who is then able to pndom the thin gs which are in hea-^ ver, ? Or who can know thy cor.nfell unlejfethoH jhalt give wifdottt, and fend thy holy Spi- rit from above • fjr bj that means were the ivalcs offuch men oi were ttpcn fhe earth cor- reiied and amended , and therefore were they favcd or preferved by wifdom, O'c. Ouc of which golden words, I gither , fir(t, That the heachen men were ignorant in the myftcries and abltrufe operation"; of God , becaufe they wanted the true fpirit of wifdom, which God revealeth unco his Elect, by the vertuous infufion and influxi- onof his holy Spirit. Next, that for this reafon, the fubjeft of truePhilofophy is not to be found inA ifotlrs works , but in the Book of truth and wifdom , foraf- much as it is a copy of the revealed Word. Thirdly, that it is a great folly for Chri- ftians to feek for the truth, where it is not to be found; I mean, in the works of the pagan Philofophers, and that IS made manifeft, forasmuch as it contradifteth al- together the verity of Scriprures ; and therefore it is pronounced by St. Jamesy to be terrene, animal, and diabolicall. Verbumfaplenti.

CHAP. XIII.

A csnclufion of this worl^y including an admonition H»to alt goodChriJliatts^ to beware of the Ethnich Phi 'ofph/y and to fiicl^ and cleave f^J} unto that which is taught us by the Scriptures , and that for reafons herein fet down.

LEt it now be lawful 1 for me, in the concluding of this Seftion, ( O ye turopit* ans , who feem fo ferioully and zealoufly to fpend your daies in the Chriftian Religion) to turn the fliarpedge of my pen, and the rougher file of my fpeech un- to you, who being too too much feduced by the falf doiirin oi-^rifiotle,ao think and imagine the mereors,but efpecially lightning and thunder,to be a common natural thing , of little or no eRimation at all, as being onely produced of nature, by reafon of ahot diltemperof cheair.I would requelt you, as a trueCbrilHan ought unto hts brethren,to obferve well,and attend with diligence, this admonition which I will for a Farewell beltow upon you , befeeching you not to fcorn or reject my prece- dent aflertion , which hath told and fufficienrly proved unco you, that the light- nings and thunders, yea, and all other meceors , are che immediate works of Gods hand, being that by this endeavour of mine , you may no§ onely bring a comfort and confolation unto your foules, when you hear the terrible voice of the Lord, and make you to call to mind your pafsed fins and iniquities, and to pray him hear- tily to pardon you, and not to call your offences unto an account in his anger; but J®"??* alfo give the honour and glory unto him, who thundering from above , workech marvelloufly.

1 would have you therefore to know, that the worldly wife-men of this our ChrilHan world,who are,as it were,pages or followers of the EthnickPhilofophers, have hitherto blindly, or after the manner of lunatickp;rfons , erred in their im;i- einaticns , forafmuch as they being inftrufted in the blind wifdom of this world, by their Ethnick tutors and dodors , will noc be brought to believe, that God doth work immediately a' 1 things in heaven and in earth, onely by his word ; but mediately,namely,by ochir neceffary natural or fupernatural means,as effential effi- cient caufes;when as the holy Text doth in plain terms inllruit us, that it is one & the felf-fame effence, which doth aft and operate all in all by his word, uling each , Creature onely as his organ or inrtrument , wherein and by theVvhichhe moveth, and worketh his will. Is notthis their tenet or aflertion (I befeech you) altogether oppofite and contradiftory unro the divine authority, which faith , Though there ^j^^ j. j^ bs that are called oods, whether in heaven or in earthy ( as there be many gods and moiry hrds) yet unto m there is but oe God, which is that father, of whom are all things, and r*e in him; and one Lord lefus Chrift, by whom are allthinaj, and we by him. But every man hath not that knowledge, &c ? Out of which words we may gather, that though we worldlings attributethis or that work unto anjels, or ftars, or winds, or a ere- , ated nature, according unto the doilrine of the Ethnick wifdom ; yet fuch true '

R 2 Chtifti-

J 2.4 MoJatcaU fbilojopy. l50ok* 5 .

Chriilbn PhilGfophers as Sc. P'M was, d d acknowledge but one God , of whom proceed all action,; in this worldj and one Word, by wnuhonely , and not by any creature in the world, each thing is im>nediately eff^i£ted in this world. All whuh, alt^'jugh unto realiChriwians it feemeth verity and truth , yet unto the Phllolo- tihers and wilemen of this world, this kind of dodrine , ifsuing from the heavenly wifdom,is rejected and deridedjAnd why? Foriooth becaufe(as the Text doth teach \x%) every man h^th not [hn kj.oiv/edgc ; and the reafon is,becaufe they refpedt more the wifdom ofthis world, which is terrene and animal, and, as St. Pan lairh, meer fooUfhnefs before God, then that whi^h is from above, namely? from the Father of lioht, Etjic cvunuerunc t» imaginatijnib^ts fu'iJ ■,A»d fo ihey did Vi-i»'tjh in their imaginfl- tions. I heartily willi you therefore, which are brought up and made f Amiliar in the holy Bible , andnoucilliedfpiritually , and guided by the law of our Lord Jefus •• Chrirt, to conceive ferioufl y , and perpetually to revolve with your felves, that God created the firlt confUtence of things, namely, the humid and fluid waters, by his word , and they remain in the word, andby the word , in the felf-fjime humid or moillelUte as they did, even unto this very day. AUohe framed out of this fatholick water the heaven and the earth by his word, (as St. /"fffr faith). Again,- 1 pet, 3. j^^ ^^j produce by his faid word the light in heaven , the Sun , the Moon , the Starrs, the day, the night, and all other creatures , and did ordain them to ferve for divers Organs, by the which he might varioufly adl or operate his volunty , as well in heaven above, as m the earth and waters benearh, AH which do move and work in and by the Word. And, in condulion , God by his Wo-d doth exa- ctly and foly operate all in all, as the Apoftle faith : whichbeingfo, I would fain know where is this Phylicall nature of thePsripateticks, unto inewh'nh they af- fign an eflcntiall form of at^ion of it felf andby it felf ? Verily , ic is mo;f appa- Joh. t. rent:, that there is no fuch catholicka6tor, as the Peripateticks do fain: But it is

Ephef. oneonely Word of God; onecarholickChrift, which fillerh all things; onee-

WM. I. ternall Sapience whii:h repleniflieth theworld ; one incorruptible Wifdom which Wild. 12. 1, is in all things , thatonely worketh and effedeth immediately all in all. And therefore it is apparent, that without it nothing can exill and ad.

Forafmu-h therefore as the aire is a part of the celel'tiall confil fence, it follow- eth that it was made by the Word , and that it doth as it were fwin in the Word : Forafmuchasit comprehenderh all things (asin many places of Scripture it isex- prefly let down,) and it is moved and guided by the Word; yea verily, and in the aire, (being it Ls the univerfall Treafury of God) there are many peculiar cabinets, out of the which, by his Word, (which is effected by his ilrong and powerfull An- gels, as Daiid telleth us) hedoth produce divers kinds of Meteors, (as is proved be- fore,) which arecommitted unto the government and prelidentfhip of divers An- gellsor Spiiits, thev^ichalfo are created of aire, and exift in the aire, bythe Word, and therefore move and ad in the Word, or in and by one and the fame di- Ezek. 37. vine Spirit, which the Prophet Ez.el^;el called from thefour winds , to make the dead to live again) by whofe adminiltration (the Word moving them , and opera- ting in them ) all >/«wr«/d»(?;V^fpecies or kinds are brought forth and procreated intheaire; yea, andallrhofe wonderfuU rempeRs, which happenin theworld are efteded or produced. And hereupon it is faid , that he made his Angells winds, ■and his Minilkrs flames of fire. Again. DeicHrruttmdHafi'.ntmyriades,miiItiTy>iU Ffal. 68. I9- liA An^elorttm, Domififff cum illis e(i ^ Domwus Sinai in SanUuario habhans x There are tivomymd', even mayiy thoi4ptnds of An^ells^ the Lord U with thcm^ the Lord of Si~ nai ifJj'ibititigin hts SanUuary, Where he meanethin his apparition in a tempeft, as he did upon the Mount Slua}. Thefe fpirits therefore ( whic h in regard of their externall were made or created of aire, and with the aire ) do exercife their office orMinirtry in theaire, and are by Gods Ordination conveffant about the diredi- onsof Te!npe(ts, Clowds, Rain, Snow, Hail, Froft, Lightning, Thunder, Co- mets, Chafmus, Floods, or Inundations, Heat, Cold, Moyfture, Drowth, and all other Accidents which do appear in the aire. And hereupon it is infifled by the Apoc, 7. Revelatnur, that by the Ordination of God, four Angells were appointed as Pre- lidents over the four winds, of the fourcorners of the earth, unto whom it was afligned to hurt the earth and waters, and trees, and fruits. But there it is faid, that they had not any power to execute their harmfuU or tempefluous violence, on iheearth and warers , tillthe imperious Angell had exxited or moved them unto V. But as all ih's was unknown unto the EthnickPhilofophers , foharh it been rJtogether negleded, or rather rejeded by thei: Chtiftian difciples, becaufe that in

their

Sed.i. MojaicallPhilofofby. ii^

their mouths and writings thi lying and falfe fpiric of AriJlotU^ hith taken too deep a root or polklTion,3nd challent^cd unto it lelf the prime and Inperiour place. Although therefore that this my admonition, may feem unto fuch as are vvs;dded unto their will, and hood-winked with Arifloth*s I'ubtill documents,t o be bu: wild, ridiculou<;, and of little or noeileem : yet I would have th^>in know that it is a thing of great importance and high confcquence, being that it conceneth and toucbeth the honour of God : For by it true CbrilHans may fundamentally know, jnd underltand the reall and effentiall caufes of tempeft-, and other ads and opera- tions, which do thereunto belong , and thereby perceive that they happen not by cafe fortuit , neither operate by any act of th^irown, as the phantalli.k Eth- nicks have devifed or fained in their writings J but are traduced out of the holy Treafuries by the Divine Providence, and are fent down here below , by the ope- ration of the Word, and execution of his Angelicall Minilters ; either to amift (Ujdfcourge the wicked for their offences, or by putting them in remembr;ince ^their lins, that they may, by the fear thereof, be driven to repent: So that vvhen they unto their terrour, (hallhea^^th.; voice of the Lord in Thunder from above, and behold the fiery flafhes of his wrath and indignation , or (hall fee the dread- full inundations caufed by abundance of Snow or Rain, they might be induced to repentance, andbe humbled, andincited to invoke their Creator unto their aide, and to pray him heartily to avert all dangers from them, and to mitigate hi; Tern* pelts, and to pacify the fury of his fiery or watery Miniiters , and to grant them milder and more benigne weather, with gentle and fertill rains, and to blefs and fave the fruit of their lands , and to preferve their cattle, which feed upon them; as alfo their houfes, and other fuch likenece(fary additaments, from the vi- olence of his tempertuous Angells or Spirituall inllruments : contrariwifci who negledeth this do6lrine, which is founded on the true Wifdom, and wallowing asitwerewith theSowin themire, betaketh himfelf unto the rules of that Wif- dom, which is but meer foolilhnefs before God, and confequently will imagine allthefe Meteorologicall marvels, to proceed by chance, and accidentally, and with* out the aft of any intemall principle, and for that caufe will neglect them, as efteeming them onely things naturall ; and therefore will netfher dread them, as in- deed they ought to do, nor yeracknowledghim, who is the true Author of them, and immediate Aftor in them ; is juftlytobenumbredamongthofemen, at which the Wifeman aimeth in this fpeech , All men (fairb Solomon) are vain by nature^ In WIfd. ij. yvhom Is the ignorance of God , and who cannot under fiand him who is hy fuch things as are made^ nor yet conceive the wprhrnan by the confideration of his works.

z6 Mofaicall Phtlofofby, Book 5*

t;

The Epilogue unto this Sedion.

^Hus (^Judicious and C'r'riftian Reader ) ha'veyou nnder- jiood the wain difference that is between the wifdom of this world , which the Afofile affirmeth to be but meer foolijhneffe before God.^ and that which defcendeth from abcve^ and ijjueth from the Father ofLtght , which is the ejfentiall and true Spirit of^api' enceor Difcipline : Andconfequentiy^youmay eafily dijcern ^ how the Ethnic k^ Philofophy ^ that is grounded upon the worldly wif- dam, foraf^i^ch as it relyeth onely onthelraditiofis of men, and Elements oftfjis world, is but a 'vain f allacy , or frefiigious t'fg' wefit ; and therefore on ly that of the Fatriarcks, frophets , a»d Apo files, which ii founded upon the CathoHck^Chrifi , or Eternal I Spirit of God , in whom is the plenitude ofDilpinity, is onely true , reall, andeffentiall. And therefore J may boldly conclude, andfpea\ unto yon, with other ChriUians , inMofes his language , faying, Deut.30. i^ Conteftorhodie contra vos Coelum &Terram, me Titam & mortem,bonum & malum, benedictionem & malcdictionem, prxpofluifle tibi. Quare clige vitam, ut tu cum Teminc tuo vivas. I call Heaven and Earth to record this day againft you , that I have fet before you life and death , good and evill, be- nediction and malediction. Therefore chufe life, that you with your feed may live , and increafe in the knowledge and un- der fanding of God ^ being that inthe true W if dom confijieth all true Fhilofophy, certain Science^ andcompUat Difcipline,

FINIS,

THE SECOND SECTION

TREATISE

WHEREIN

Thereall Hiftory and fundamental! grounds

of Sympathy, orconcupifciblc Attradionand Coition^

and confequently of all Magneticall forts of curing :

As alfo of Antipathy orodiblc expulfion , and therefore of

each malady or annoyance, are proved by infallible reafons, maintained

by che affi-rtions of the wifeft Philofophers and Cabarifts , juftificd by the inviolable Tcftimaniw of Holy Scriptures.

And laftly , verified and confirmed by fundry Mag- neticall Experiments.

Cemina fecit Deus omnia ^ qnorum aUerum comrariumefl alterii nee quic quant faBum eft quod mincnm eftj S'y rach. 42. 2 ^ .

Omnia dupliciayUnum contra HfJuffTy d^ nm fecit qiticquam dee jje ^ F.cclcf ^a. verf. 35.

L 0 N D ON,

Printed for Humphrey Mofeley , at the Princes Armes

in St. Fanl'^ Church-yard. 1 6 5 p.

■ I

up

The Second SeBion of this

TREATISE.

The Firft Book,

The Argument ofthc Firft Eook.

AFter that the Author had bj diligent enquirf underftoodithat all Sympathy arid Antipathy didfpring immediately from certain different pa/fions of the Soul, or vivifying spirit, whereof the one is Concupi^cille , arid the other is Irafcible'^and yet perceived th. m by effeB to he in Creatures j as well Vegetable and Alinerall y as Animal » he veas furprtfed with an efpeciatldefrey tofndout the radicall occa- fion or l>tginnir.g thereof. And when he had well pondered and confidrred that eternall Unity, (which is the head a/.d root of allthings ) in its fimple and ahfo- lute nature, he could difcern ),ofuch diverfity in its (([ei.ce, feang that it exijteth for evermore, but onely one and the fame Identity. For-, according unto holy fVritj Sicuc tenebra: ejus, ita & lux ejus; As his darkneffe, fois his light, fvhere- pfai.138 1 1. fore he gathered, that a two- fold^viall effeB or principle^ clean oppcjite unto or.e another in condttioH and difpofition y muji needsjpringandarife jrcm thefe two feverall properties , in that one entire eQence •> r.amely, NoluntyandFolunty^ whereof the i^r^ was exprefsed hy darkneffe-, and the other ky light : for when this mentall Eternity, and infinite Light, in whom in verity there is no darknefj'e, wills not, it referveth it fell^ within it flf, that is, it refieBeth his Leams into itfelf, and fo tnformeth nothing by his prefef.ce , but leaveth the untverfall Abyjje or chaos (which is [aid in thts ejiate to dwell and exiji in the divine puiffahce } dark , de- jormed,quitevoid,anddeflituteol its vivi'ying aByor refjlend^nt brightnfjj'd^ and this his negative aBion is theperfeB charaBer of his Nolunty , the generall effeBs whereof are darknefje and privation. Bnt when this abflrufe unity djth fend out the benigne and falutary brightnejje of its ejfence, ( which is the exprejjlon of his Volunty or will) into the deformed Chaos, then deformity, or darknefje and priva- tion, are forced to give place unto their oppofite corrivalls , Coyifornt'.ty, or Light and Pofition, which are the ajprmative aBs of life and tfjentiall exijieue. By this objeBtherei ore of his contemplation, hedidgather , thattheaB ofrolunty , and that of Nolunty^ were in one e^'entiall Unity, which was allgoodnefje , andconfe- quently that Nolunty in it,ls nothing elfe but its Volunty , being that as it is one andall,fo alfo is its Volunty but one identity in it-,andyet all and over all with it, for thereby it aiteth or vvorkcth its pleafure , both privativly and poG- ^^n^ , tivly,as well in the neavenly vertucs, as the inhabitants of the earth. And therefore darknefje and light are all one in this Archetypicall Unity, becnufe that

S all

jio Mofaicall Thihjovhy, Book i,

fill in it is good , foyafmucb as it is 0 nely arid alfolat el j good indeed m it [elf. ^s for the contrary ejfeds , namely ^the dejcr»:ed And ^jniaiive dayir.tffe of the rude chaos-, or und/'^eftedahjjf ■> and the informing atl or jicjitiie enia.'.Aiicn of lioht-i they indeed appear [uch unto tke creatures -i andfcem top,oduce unttth; mrU an inpmty of cofttrartet/es^whicb are e deemed ly ntvr'.ah to te either ^■^oodc^- eviilyaccordin'7 as by e§eci (bey find them. Hovpfoever-^ft j'eemeth moi apparent un'.) the a/fulhori that thefe tno contrary eff-uxtons, or extenfions^ proceaiing in e§cH from oneffjentialleternity, were the principles of- all ihtngs-, httng that the nark chaos dida^ord and produce out oj her womb the waurs -^ which was the oncly

*^"'^- matter whereof the world, and conrequcntly the heavens and eartli were made. At.dthe nji'vijytng emanation or irraciiation oftheeternall light , did bejiow on itfcrm^fhape-y venue and moiion. Allwhich^ ahen the j4uthor had

^ difcovcred , andferioufly pondered rvilh himfelf , his reafon did clearly iheretipon

infcrm hiwy that the world was compared and framed of contrary ^uf^e ; for horv " is it pfffible, but that oppofite and atjfcordant patents , fljould bri/ig forth children difafJreeino in condition jrom their kind ? ylndyetjuch was the will of the Crea- tor ^ that thefe two difjonant accords jl:)ouhl , m the beginning and Ihaptngfo rth of an Imase like unto htmfilf^ be united into one Unifon or unity ^ hy ibe tmiolable tye of his never-dying Spirit of love and concord.^ that tbereiy t\:e matter ( which is thefubjlance of the dark waters ) might ferte as a female unto the formall and niafculine eradiation-, or illuminating fpirit, which ijfuedftom htm , and fo make of that duality -^or confufion ofunitieSy a typicall Irinity in Ui.tty , figured after the fimilitude of the Archetype, which being meerly fpirituall, was the et email life and formall being of the world, (it felf remaining without any beginning) and for that caufe, the world being its image , mufi alfo have a catholic k life or foul , by which it may aH and lite, according unto ihe pattern from whence^as well iheform of its effence, as the matter ofitsexiftence, didflow^ and mu(i for that reafon be en- dued with the oppofite properties of willing andnilling , or l^olunty and Nulunty , and, by confequence, of amiable attraBion^ or odtble expulfion. Hereupon there - fore he did obferve, that both the internal] and externall type , or typicall world ^ mu(l needs befubjeB to contrary paffions and alterations, proceeding from the like properties, namely, being fometimes apt to incline unto the difjioption of darknefje, following therein by a naturall inftinB^the condition and inclination of matter or water ^ which was the offspring of the dark tyibjjjeor 0jaoSy over which the divine puiQ'ance hath dominion; and therefore in this condition^ it enduetb the cbaraHer of unitie's Nolunty, and fometimeS ajfeBing and imitating the action a/', d property pfli^htj which fioweth from the eternall and all-acting fountain of unity. ^And this is tf}eiertucus effect of the facredP^oluntji. Foritfeemed unto the Au:hor ^ that by reafon that the whole world was compofed of thefe two con:rary properties , namely, of formall li'j^ht J an^ the humid dark matter , it mu^^ needs follow ^ that the catholic k foul , or generall vivifying fpirit thereof , andconfequently every particular fffence , or formall existence , which is derived from tha' cathdick foul, no otberwife than beams from the Sun, mujt be obnoxious , faljtct Unto oppo- fite paffions and alterations. From hence therefore fpringetb that originall love or hatred, which is known to be between the good Angels, and the evill Spirits •■,from hence do ijfuc all tbofe ajUduall mutations and alterations , which happen in the <e:h''riall o'' fublunary heavens,namely, by reafon of the crofs variety oftbefiarry influence. From hence proceed thofe oppofitions, ani contrary ejjeHs, which are ex- ^ired^ or breathed forth from the winds : From hence are derived the difcordand concord of the Elements , with the diverfity of natures in /he meteorologicall Im- preffions : From hence do flow the muluplicity ofa^eBions, the oppofiiion ofdifpo- fitioas , thepiiffionoffpirtts^and, in a word ^ the fympathy and antipathy which is obferved to be between all creatures, as wellfimple as compound, be they animal, I'eoetable, or mineral.

Sed.zJ MofaicallPhilofofby. ijr

ThetAuthor therefore concludeth upon thefe greu^ids , that it ii hat jufi and reafonable, to confent unto the opinions of the tm notable and famous Thilofo- phers , Heraclitus and Empcdocles, touching this point , thereof thefirfl hjath expofed it as an infallible Maxtm , Quod omnia fiant per litem &: amiciri- am ; That all things are made and compofcd of ftrite and fricndlliip,tfe4f ' 5 ^of^^i Of hatred and love. The lafl hath pronounced it for an oracle of truth , Quod ex quatuor dementis, & ex amicitia & lite compofita fit anima j That the loul is corapolcd of four elements, and of peace or concord, and ^**'"*'^*'*'* contention or dKcotdj jignifyi fig thereby^ that contrary difpofitioh vehich is be- tween theivatry fpirit^ and the bright mentallheam , in regard of their originall: Forty litem, or ftrife , be argueth as if ell the fpirituall contention as the corpo- rally in refpeB of that contrary puifjawe and habtlit) , which is between ihefor-m mall light and dark matter, both in regard of the body , in the act of corruption ^^ vphen the foul muld part from it; and in the antipatheticall or irafcible pajftofiy in refpect of the foal, in which thefpirit laboureth and fuffereth unnaturally. In thefe opinions of the fore-faid PhilofopherSy theyfeem not to vary from that ofthefon of Sytich, fpeaking thus 5 Gemina funt omnia, quorum alterum eft contrari- um alteri, nee quicquam faftum eft quod niancum fit: Ail things are of a double nature , the one of them contrary to the other , and yet there is nothing made which is defcftive.

- CHAP. I.

I» this Chapter it is demonfiratedy that God is that pure andcatholick^ Unity, the which inclftdeth and comprehendeth in itfelfall multiflicity.

I S there is no man, be he never fo highly exalted in the fphear ofMathematicallperfeftion, orprofoundly dived into the myrticallbowells of the abftrufelt Arithmetick , that can with the quick eye-fight of his ripelt underftanding , ob- ferve or difcry any thing, either by order or antiquity , to challenge juitly unto its felf a place or ranck before Uni- ty , (and for thi'? reafon,rhc ivifelt Philofophers do inge- nuoufly confcffe, that it is the onely principle or root of all number and multitude) foalfo ought each perfon of judgment to acknowledge, that this radicall Identity , asit isconfideredin itspure andabfolute nature and condition , cannot belimited by any quantitative dimen- fion, nor yet included or comprehended by any member, nor divided into di- ftinft portions, nor yet defined by any fubihritiall quiddity or entity. And here- upon it hath been judicioufly concluded by wife men , that Unity is the molt an- tique and radicall principle of all others , forafmuch as it comprehendeth in it felf all fubliances, quantities, and qualities, no othervvifethin the Gecmetricall prick or point, bein^ confideredin its naked iimplicity, is obfervedto be indivilible, an d fcarcely to be perceived ; yea verily, and as it were nothing to be determined : and yet neverthelefs, the prick or point is evidently known to be the infallible be- ^ ginningnot onely of every Geometricall line, butalfoof all other continuated Mathematicall dimenfions whatfoever , feeing that it comprehendeth all magni- tudes, and is not comprehended of any.

Thefe two principles of all dimenfions whatfoever , fince that they in order, rank,and antiquity, do precede and excell all others , did the expert Mathematici- ans invent , after the typicall imitation or image of the moft internall , centrall , and abftrufe point of Divinity , or divineft and brightell Unity , remaining in that very eftate in which it ftood before the creation of the world , namely, when it re- ferved it felf within it felf,and remained occult and hidden fromall potentiall crea- tures, which it was pleafed afterward , by the revealingof it felf, or emiflion of its vivifying light , to inad and make manifeft for its abode in its fimple and abfolute nature of unity , without having any refpeft or confideration to things which ic would create : So that in this manner of this Unitie*s being and exiftence, it could

S 2 noc

132, MofaicallPbilofofby. Book i-

not be efteemed for God : forafmuch as hitherto it had not produced any crcirure, by the which it might be adored or acknowledged for God ; neither could it right- ly be Uiled or termed a Father: For it did not appear to have thought on any Son or iffue, either Archctypicall and ideall, ortypicall and mundane; neither could it be reputed for the >$■«»»»««?» ^a;7;/w, or highelfgoodnefs ; being that the deformed matter or dark Chaos, or rather Hyle did not as yet talte of that his bright and all-inafting blefling , which was concealed and hidden in its potentiall darknefs andpWcuricy, whkhvvas therefore void of all form; neither could it be intitled fair> forafmuch as ic did not hitherto impart his beauty , for the decoration or in- ailing of any creature ; nor could it rightly be faid to be eternity, being thacm this manner of his occultation within its felf, it feemed unto human; capacity not to exift at all, and confequenrly nottohaveany reference or commerce wirh ei- ther eternity, or xviality, or temporality : moreover it could not aflume or chal- lenge unto it felf the name of principle, becaufe it had no relation as yet unro any thing that did fpring or ilVue from any beginning. To conclude, the nature of this fimple Monadicallexilknce, wasbeforc all created, fo occult and obdu re , unto mortalls apprehenfion,& in its order and antiquity fo unknown; yea and fo infcru- table, and inconiprehenfible in its eflence , that it could not any way be conclu- ded to be cither fubftance, or quantity, or quality, bur rather was conceived to be a certain tranfcendent entity or e-xilience, refervcd onely in its ielf, and conliliing of it felf ; not having any principle root or beginning to fpring from , and oilt by, but onel y from, and of it felf, in whofe Divine Puiflance as in a place without end orlimirs, all things which are now explicitly apparent , were then complicirly contained, although in regard of our capacity, they were elleemed nothin;:;. And for this caufe, fuchperfons as were converfant in the Laws of the true Wifdome, have inaiffed in their never dying Regillers, that this myllicall infinity, when it was thus btwrapped in the gloomy clew, or profound abyffe of darkneffe, and remai- ned as it were vacanr , orreliing in its felf, without any ad ion, or (astheyfay) having regard or refpeit unto nothing, was therefore termed in Hebrew m : that Koulkjn. li&.j. is to fay,"A^'/''V, Uonfinis, Nofi Ens, and, in plahi Englifli, Nothing at all in our ima- 4e An. Ctb. gination, becaufe the tenuity and poverty of man's capacity and ingeny in the re- gard of Divine things is fuch , that it is accuftomed to judge and imagine thar not tobeorexill atall , which appeareth not manifetily unto the fight : Forthis rea- fon therefore the wifell perfons in the abRrufe and hidden Caball, have termed this originall Unity in his fecret difpofuion yiUph tenebrojnm, or tie ohfcuye and dark^ Ateph, the wHich Hebrew let ter is received among the Jews and Cahnlifticall Kabbi's for the figure of one in Arithmetick, and by confequence it is Hieroglyphically ta- ken for God, as heis underRoodtobethatabfolute Monady 01 Umty , whichonely was in it felf , and did abide and relt in it felf , without any a5lion of emanatiopj which afterward he did ufe when he was pleafedto operate in Creation; and therefore the wife Philofopher Hermes (not difagreeing in this from the Ho- ly Scripture) faith, Ahaas ante mnndiexord nmjiht ipji & m»/tl!isreluxii. Unity ?/m<ni. II. or Identity dd (hive cfiely to it felf, and jk it feif , and n-^t to any thing elfe. Fimtnd. J. And in another place : Er<it umbra infix! tain ahyjfo , acjua infuper , & Sp'iritus tennis JnteUelhialts per dvina-yi potent' am w Chc.osinerant: 1 here was an infinite ihadoiv upon the face of the rhyffe, and moreover, water and a thin mtelleEiHall fpirit were in the Cha- os throH^ h the d.'v'ine puijfance. And tj\{oftsr:o confirm this faying of that wife Phi- lofopher : Tcntbrs. crant ftperfacient abjffu By this therefore may wife men difcern I Joh. I, and contemplate, though a far off, what the Potentta , or pmffance div,ne was, before anv creature didexplicitly appeare out of darknefs ; asalfo thiy may eafily gather, whu is the true principle and foundation of Darknefs, namely thecnrlo- fing or retaining of the ai\:uall beams or light of immortall life , and b>;ing in this bright fundamental! uniry , inthe which is no darknefs; To thar the Origin.ill d.uk- nefs can be reputed for ncrhing elfe, but theabfenccof the r^idicall 11 nit ic'<: bright emanation, which is the fountain of nil adion; neither can rh.u Divine vivifying Genef. i. andcreatingLightbcprefenti when the will of that fimple and abfolute efTence in Unity is not minded to fend forth unto deformity , therreafure of irs informing beams. And hereupon it followeth of necefTtty •> that darknefs was upon the fice of theabvfle, and that the earth w.ts void and without form, before the Divin; ElTence did Oiine forth ; and that darknefs was made the tabernacle of red, and repoTe, becaufe where the Divine ad orfacred emanation is abfent , all rhini^s are onely porentiall, andconfequenily without ailuall vcriry , bein^ as it were (lark

dead,

Sed. 2.^ Mtfakall Pbilofoph^. ijj

dead, and without life or motion ; and that the property of coldnefs andRupidlty had doininion during that privative eltace, bicaule that hear is ingindred by moti- on onely, and motion hath its beginning froin Light, and all brighcnefs doth flow from this Unity, which is termed the F.irher and Fountain of all Light: whare- fore it foUoweth, that if this Divine Eff;nce retain it felf in it felf , then the dark Chaos referved onel y in the Divine PKiffancc, or Potemia D.vina , mull be deprived of motion •■ and that it is inclined to infpifl'at ion and condenfation , byreafonof his congealing and cold property, which doch thicken and make grofs , oy contra- <Slion : and thac it is the fountain of all privation , and an enemy unto the crea- tures life and being , becaule it is contrary to ail:, motion, and heat , which are the hand-maids of the Divine emanation, andconfequently ic is the fountain of death, deformity, and non-eneity. To conclude, as Light is the originall of life, pofition,a£l, motion, and, in a word, of the Volunty of God in his revealed Nature- fo alto is this primordialldarknefs, the head and well-fpringof death, privation, re!}, or vacancy; and in brief, oftheDivine effence's Nolunty. And hereupon the Scriptures do jurtify , that when God doth fend forth his lalutife- rous beams, and manifeft unto his creatures the light of his countenance, the^ are ■refrejhed vith goadnefs mnd life ; when he in part doth hide his face, and rvithd aweth his ^^*'' lo4> *?• /ivelji and vivifying beams from them, they grow Jick, and their fpirits are troubled : bnt if he totf.11^ withdraw his afpc^i of life from them , they do immediatly expire and breath their laji. Whereupon alfo Mofes : Dens malos reliit^uit , & abfcondit fncicm fuamab iis Mt obveniant iismaUmultA: Codforfakeththewlehed, an.ihideth his face^^^^' ^^' '7' from them that much mifch'ief may befell them. And David , Ojtoufque abfcon-prt dis vultum tHum ame} Exhi/ara me vhUsi. tuo : vifnatio tua confervat Spiritftm me- um : Horv long rvilt thou hide thy face from me ? makj me glad with thy countenance', thy vifitation doth conferve my fpirit , &c. Whereby ic appsareth that this Divine E{Tence, obferveth as well after his creation of the world, as before it, both the action of his Nolc.ntj, and his Folumj: in the firll whereof, he withdraweth or with- holdeth that vertue of life from the creature, which is the act of privation , in the lart he giveth life and prefei vation to it : For by this his dilatative property he crea- ted the world, and all things therein.

CHAP. II.

fVhereifi itki proved, that all things iverecomplicitly and ideal/y in Godf and of Godf before they were made,

THushavelexprefledandmademanifert, according unto the fmall validity of mineunderftanding, the eftate and being of this radicall and eternall Unity, before any thing was by it created , with the effects that it did produce inthepo- tentiall and deformed Mafs, or materiall fubjedl of all things , which was compli- citly or hiddenly detained and comprehended, in that Omnipotent and incompre- "henlible point of Divine perfeflion, in which increated condition it remained as Nothing, quoadnos ; forafmuch as it was without form, unto the whichit apper- taineth onely to give a name and eflence , and therefore in theellateof its non- aftuall being, wife men have termed it, Poteutiam Divinam , orthe Divine Pftif Kom. ii. jd. fa»ce. To confirm and verify all this, we find thefe axioms of the Scriptures : £.v i Cor. u. it. if Jo, per ipfum, & in ipfo pint omnia : Of him, by him, ardin him are all thin as. Om- Ephef. 4. *. mafunt ex Deo : AUthings are of God. Uuns Paur oranittm, quijuper omnet, & pe^ r°l°f '* '^* omnia, & iuomnibi4snobii: There is one Father of all, who is above all , and through °°'^-^^- all, and in all of us, Omniaper ipfHm& inipfo creata funt^ & ipfe e(i anteom-'ies^ & omnia tn ipfo conjlant : AUthings are created by him andin htm, and he 'is before all, and all confffi in him, Ipf,: eft omnta in omnibus : He is all a>id m all thin^t, AndtheSoil of Syrach : Dixim/tsmtjltanectameneaajfe^uuiifftmus-.SummadlBorftmeJl; Ipfttnt ejfe omnia: fVe have faid many thina^s, without attaimrtT^ unto them : the Sum of all our ■wordsis, thatheisalltnings. By the whichaxioms we may eafily gather , thatGod didbeget, bringforth, make, and creare nothing, which was not eternally of him- fclf and in himfelf ; fo that from him all things did flow and fprirg, namely out of a fecret and hidden nature to a revealed and manifelt condition , from an un- knovvn elhte unto an evident and known exilknce; from a pure Archetypicall fim- pliciry into a real type or fimilittude; from a radicall fountain into a Sea, and from

a meer

i54

Mofaicall Philofofhy.

Book,

Meicums ad Aidtf,

ameer point into a circle or circumference; verifying that faying of the wife Phi- lofopher : (Judis the center of every things whofe Circumference is no where to befoiiyidi thac is, in all and beyonij all. To confirm all this , we may boldly and without of- fence infer thus much, namely that every thing that is begotten , principiared, created, produced? or fcparated , dothradically proceed fro none that is unbegot- ten, infinite, not made or created, nor feparated, but onely one Unity , indivi- duall in his effence : For it is an eafy matter to conhder , thac every inferior thing doth ilfue from, a luperior; every corporall thing from a fpirituall; every vi- able thing from an invifible ; every temporall thing, namely which hath both a be- ginning and an end, from athing chat is sviall, that isto fay, which hath abegin- ningbutnoend; and every acviall thing from an eternall thing, to wit, that which , hath neither beginning nor end, and therefore that eternall point or brightelt Uni- ty which hath no beginning , andconfequentlynoend , is the fountain from the which all aeviall and temporall things do effentially proceed , no otherwife then 3\\ numbers do flow from Unicy y and are comprehended in Unity •• For how far fo- everthe number doth extend it felf, evermore it hath an unity to begin it , and an unity to conclude it, and in verity it hath nothingbefides an unity to create and compofe it within. But for your better initruftion , you may obferve by a dili- gent inlight into the collicall numbers,how the Divine and Centrally formall Unity doth comprehend all creatures, as well before they were made , as lince their crea- tion in its felf : For we muft note, thac there is nothing in the world , but it is either a root, orafquare, oracube, or fome other fuch like figure, which is framed and compofed of thefe. The root doth reprefent the beginning of all cof- ficallproportions or magnitudes : the Square doth decipher the limple and fpiritu- allptincipiated figure , which is created or made by the multipli:ation of that root : the cube is compofed through the augmenting of that fquare orprinripia- ted (hape in its root; fo that we may difcern that the whole cubick body , and con- fequently the fquare is conteined in the root , and in condufion , is nothing elfe then the root multiplied in it felf or from it felf. But that my demonltrations may yet approach a little nearer unto our purpofe, let us I pray you with diligence confider the nature and property of this Divine Monady or Unity, as it is in its fimple and fincere exi(ience,and then we fli all find it,and that without any egrefllon from his own punftuall or centrall profundity, to comprehend complicitly with- in it felf the three forefaid colTicall Dimenlions, and confequently all other things which it hath now by Creation explicitly made evident , in this typicall world, and that is proved eafily by this Arithmetical! demonftration : For if we (hall multiply an unity as a root, in it felf, it will produce but it felf, namely an uni- "tyfora fquare, the which being again remultiplicated in its felf, will bring forth a cube, which is all one with the root or fquare ; to wit, afimple unity: ^A^hereby it is evident, that though we have here three various branches , which feem ro dif- fer in their formall progrelTion, I mean a Root, a Square, and Cube, yet in the effen- tiall verity and reality , there is but this one Unity or Indentity , in the which all things remaine potentially, and that after a moft abflrufe manner. And for this reafon the Wifeman faith : Deo omnia fum co^mta ar.tecjuam crearentw : JUthings Ecclus. aj. Ti'ere kjiown unto God, bepre they were created. And Efdrar. Dei fotemla,ame omnia cre- ata^ finis ($" initium omnium eji: The PuijfaHCe of Cod which was before all creatures, was the beyinnina and end of all things. And unto this purpofe Hermes faith > Ex uno principio cun^adependent, princip-iim ex unefolo, & principium movetur tit rurjHS ex- tet princip urn, ipfum tamen unum priflat,nec recedit ab unitate : -All things depend of one principle or bs^innin^, that is ok one fole U'^ity , andthu principle or beginning is mo- ved^ that it m^j again become a principle , andyet neverthelefs it is b:<t one thing onely, that doth ejfeU it, net departing from the nature of Unity. And to this fi-^nfe faith St. loh'' : In principio erat verbum : In the beginning was the irord : The which Joh. 13. 10. wordaffirmeth thus much : Ego & Pater mum fumiis. Pater in m: & ego in Patre, & Pater in me ntanens^ ipfe facit omnia : I and my Frther am one, my F.nher tn me and I in my Father ; and my Father in me , is he that makjth all things. Even unto this very purpofe feemeth the wife W^rwf/ to concurre with the Scriptu'^es, in the (Via- pingout of the Archetypicall world , afrer whofe Imnge this our typicall world is created (and therefore he termerh it elfewhere, thevilibleSon of God:) M"- n.ts (faith he) general Monadem , & in fei p f urn reflex it ardirem : One be gar one, and refletted the y^rJor and vertue of his emanation into it Jelf -J that is, ir fhined into it felf, to thefliapingout of an Ideal world , and was not as yet converfanc about

the

Efdras 4. 6. Tittiind. to.

Tinund.

Sedt. 2. Mo/aicall Philofofhyi ar

the framing out of any typicall one. Whereby k is evident, that nothing is reaily figuredin this world, which vvas not ideally fafliioned out in the archetyp; or etei - nail one. But left fome captious perfon fliould except againll thefe places in Scrip-- ture, and elfe-where cicea by me , touching this very point , and alledge , (as fome . of them have already done) that thefe mine opinion, are flatly difsonant unto thnr ■ of the antient Fathers, and School- men, Ivviliinfew words exprefs fomeoftheir

minds touching this point. St. Aujhn's opinion is , Ouodideafutit forma, aterns [ib eitu-im

(*r incommut'ibiies w mente dtvina ; That the idea's of things Are eternal I forms'^ a>.d in~ quoq 41

com/KHtah'e jtapes in God. And Sco:us wMl have them to be, Res objeEitV£,cca!ji:a ab

intelUUu divim , Certain objelts, which are kjJswn umo the divine m.eMt. But there ''*• ''^'^ J

is nothing in God but that which is God, becaufe the Godhead is one and rhe fame

Spirit •• Whereupon it foUowethjchat the Idea's in God, although they be many ,

(fornian was made after one fafl-iion , and a horfe after another, &c.) yet all are

one in God, as St. ^nfiin feemeth to prove and confirm elfe-where, in thefe words.

Primus & fumrHUs intelleBus eft ars quadantommpotemis atqne fapientis Dei, plena om- ^ ^"n"*'-

mum rationum vlventium incommutabilium ;& onmes un:tm inea,ficut ipfa unnm de "^«^'•

uno cum <]uo ttntim. The fupream and highefi intelleEt is a certain aEl of the omnipotent

And wife God, full of all the v.nchangeabereafons of living things , and all of them are

ene in it, as it is one of one with whom is one. And in another place he faith, Tu es Detti

mens, & Domtni4s omnium ejaa creafli; & apudte omnium fiabilium funtcaxfitj & om- *"'''*?'"<"■'"■

nium mutabilium, apnd te^tmminabi/es manent origines,& omnium rationahilium & ir- ''

rationabilium atque temporalium femper vivunt rationes. Thou art mj God , and the

Lord of all that thou hafl created ; wJth thee all originallsremain immntable , and the

reafonsorcaafesofallreafovable, and unreafonabley and temporall things , do alwaies ,■• ,

/;t;^. And 7?<;f/m^ hath it thus. ^ mJ/.""^"^'

Tu ciinElafuperno Ditcis ab exemploj pulchrum pulcherrimus ipfe Afundam mente oerens-, ftmilique in tmaaine furmas.

Thou frameft all things after a high and fuper-celefila'l example , and being mofi beautifull , bearing the fa-rvcorld in thy minde , dofl faihionit accordino- unto the like image. To conclude? Anfelm dorh learnedly expreffe the manner and progreffion of every exemplary thing , from the ideall fountain of all verity, thus. Forma rei (faith he ) artefcis efi archetypa & Veritas , cir dum ii potentia in aiium dttcitur motus Anfelm. efi; in materia v;ro ]am produEia, eft fmiiitttdo & imago : The form of a thina is the archetype andveritif ef the worl^m.rn • and whilft it is produced from ptiiffance into aB:, it ismotion- being fpecif edinmatter,itis afmilit'ideor image. Andforthis reafon Oio , ;„ ,y^« j that learned Abbot, avcrreth , Quodmimeras ternarius ft princlpale in animo condito- Hum. ternar. ris exemp.'um condendorum; That the te^ nary number (meaning the divine and formall kind of numeration) is the principal image m the Creator's mind , offuch things as are created. In the very fclf-famefenfefpeaketh the divine Philofopher /f^vwj^, in the Pim. n. place before mentioned, faying , Q^iodmjna^ genera: monadem csr infcipfitm reflexl: ardorem • That one beo-a: one , and did refle[l his beams into it p.f. Whereby he ar- gueth, that unity in the framing ofthe Ideall or Archetypicall world , did emit or fend forth hi> word, as an eifence begoc of it felf; and afterward did refleft that fpi- rit of wifdom, which iffued from them both into it felf. For thefon oiSyrach faith, Fons fapientis verhum Dei in cxcelfs, (ir iyio-re(fus illius mandata iticrnr. The fountain Ecclus.i.y. cf wifdom is the word of Godmofl high ^ andtheeverlaft.'y.g commmdements are the en- trance 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 egreflion of onz' out of one, and by the regreifion of that one unity foenitted, by emanation inro itfelf; whereby the three divine properties in one infinite ellence, may eafilybe fcanned. We conclude therefore, that according to this ideall Image, in triplicity of variety, this our world was afterwards fafhioned and proportioned , as a true type and example ofthe divine Pattern, after the which it was drawn ; (for out of unity in his abrtrufe exiftence, namely, as it was hid in the dark chaos, or potentiall maffe , the bright flame of all formall beeing, did fhine forth, andthefpirit of wif- dom proceeding from them both, didconjoyne the formall emanation with the potentiall matter, fo that by the union of th;fe two, namely, of the divine emana- tion of light, and of the fubftantiall matter of darkneffe, which was water, the hea- vens were made of old, and the earth, and confequently the vvhole world, as ic

(hall

12^ MofaicallPhilofofby. Book i*

fhall hereafter be evidently demonftraced in our Divine Philofopby , and is well proved by the warrant of rhe ApoHle Faer, We may therefore boldly conclude , iPet. 3. that if the unities or menr.bers of the ideall world , be allextraited out ofonera- dicall unity, as children out of one father, and are included by the felf-fame unity, which IS infinite in it fclf , it muii then follow of necellity, that the triple mem- bet of this created world , mull alfo be from , and in that felf-fame unity , being that the whole typicall woild with his parts , are fliaped after the imag^ or repre- fentation of the Archetype, which is that eternall monady or unity in vvhi^hat'i 'all things; and therefore he is rightly t»med ofthe ApoUle, to i>. a/:,^>idiKa//. Col. 5. U' And aoain, -^^l thirds are createAby h n/,, and tn him^ andhe is hifore all, and ali con- CgI.i.i 6. ^^- j:ji ;„ jj„,^ /^rid in another place, Of him, by him, a»d in him, are all th.Kgs, O'c. And Rom. II. thereupon it is rightly termed of the Philofopher Hermes, The center of all th'ngs, whofe circumference is nowhere; that is to fay, including all, not being included by any. And Kabbi'L^ar, All dun o^s are one in rcf\'etiofGod,buim,tity inregc.rd ofm. And VImo, Not or.e'y all things are in Gody but a fo all things th.u exiji , forafmuch as they .tre in Go i, and do frrceedfrom hint, they are h t one Entity. Moreover Hermes in his Smara^dine Table , As allth.ngs hereby the me llaticncfone , fo a'fo are all thinas fprnH n from this one thing b) adaptation. And Prcclits, in hs Theologicall Pro- blems , As all'h.ngs arc fprHngJrcm one onely, in like manner do they hafien by a con- \ tiriudl courfeto yeti'.rn tmtothac nnhy , with whom the greater the concord is ^ bythe which tl eym:et together, by fo m.uh the more they participate ef him . Again PlaiCfAU thin as part from the high God -, and doflrive to rettirn nnto htm etgain , for.ifmftch as in him%.nfir(th their finall repofe i and the fftflen.tfice of their exifitnce. For this caufe therefore did the Philofopher Leuci^pm^ make this eflentiall unity the /«ww;w ^ij- tinm,or the [ovtra'ine good and felic ty. Thus therefore you fee , that the antique Philofophy doth not jarordifsent in this, from the fore-faid harmony of holy Writ. There are fome well feen in this mylljcall kind of progrelTion , which do ex- Drefs it in this manner : InD.o amnio erant nihil nifi mere De.-.s. Ex Deo omnia veaic' U Vettn md-'y^ntin principiHm, CT mm omnia tiihil erant nift mere princifium ^ man.ntetamen Deo. nufcTJfto. Ex principio omntA vrocedebant in -verbttm, & tttm omnia nihil erant njfi mere l^erbum ,

manente tamen principio. Ex verba omnia procedebant infpiritam D m niy & turn nihil erar.t nifi Spirit :o Domini, mai.ente tamen verbo. Ex fpirit^ Domin, omnia procedibant in aqnas fcihcet fapenores, & tttm omnia n. hil erant nifi mere acjH£ fit per lores, manente tamen Spirita Domini. Ex acjuis fuperioribus omnia deficenderunt in aquas inferior es, & ti'.m omnia nihil erant nifi mere aqua inferiores , manentibus tam;n fuperioiibtis. 'Ex aquis inferioribus, hoc eji, ex eiementis & afiris invifibllibitsomniaproced.b.int incorpo- ra vifblli.i, C7" tunc onmia erant nihil nifi mere corpora V'fibilia , manentibits tamen eie- mentis & afiris inviftbi ibus,&c, InGodall things were nothing but mcerly God. Of God all things rcere made a beginning , and then all thinas were n thing elfe but a mccr heainmnq, Gcd remaining nevertheleffe in his entire exiflence. Ofthe beginning all be- came I he l-P'ord, and then were all th.ngs nothing elfe but the word meerly , and that not without the permanency of the beginning. From the word all did proceed into the Spirit of the Lord , and then they were nothing but the Spirit ofthe Lord, and that without any d.- minntion ofthe If ords exiflence. From the Spirit ofthe Lord all became waters.namely,:he tipper watirs^ and then all things r, ere nothing elfe but the upper waters meerly, and that without any diminution of the Spirit ofthe Lords exiflence. From the upper waters all did defcend into the lower waters , or elementary region , and then all were no:hina elfe b.^t meerly the lower waters, andyet the upper v.'aters lofl not their permanency. Ofthe lo^rer waters, that ti, of the elements, andinvifib/efiarSyorfiarry influences, all became vidble bodies, nnd then all th.ngs were nothing elfe but vifible bodies , without any derogation neverthel: fe unto any cxlftency of the elements , andfiarry influences, Cyc. All which I could .ilf o prove to be true, as well by the Scriptures , as expert Cab.ilills , and divinelt Philofophers afsertions : For by Scriptures we are taught, That God,th£ Iia.4?. . fountain of all beeing, d'd firfi create darknefs ; and that this darknefs was that ^- Sapii.8. formcdtrinc:ple,or p. imary m.^tter., v iihout itape , which did compUeitely contain all I oh. '.I. /^wf/.And x.hi.tl\\zii^ordwas m that beginning or principle. h'C\Ai2,i\n;that this word

Gcncf. 1. ifftud out of darkneffe. AT)dth:n the fpirit was carried on thefe waters, which appeared

cut ofthebowells ofthe d.v\ ab)ffe. And that all were waters at th; fi^fl , the brighc Spirit ofthe Lo'-d being not in any thing extinguifhed. And that x.\\z\iwaterswere d'vided i-to the higher and lower , namely, heaven and earth. As alfo St. Peter rea- 1 Pet. 3. chethus , x\\?tof the lower waters the elements were framed by the diflinfuiih'ng Spirit

' ■?"■ ' ■ ofthe Lord. Whic h Job faith, dot h aptarepondus aer'i & avpendere aquas ;« men fur a ,

J"'"®- '5- ' facere

Stdt,!. MojaicallThtlofofbyl jij

facere f Invite fiatuta&viamfulgetrotomn-Hum'^ that is, giveth a portion uhto the weight of the aWe, andhaao^eihthe waters or clowds inmeajure, andm.iketh fiatutes , or giveth lar»es unto ths rein, ar.d, a pajfage umo the Uohtnifiir of the thunder, &c. And Racanaty that excellent Malier in Cabal, upon the beginning oiGenefis, faith, as is already told you, tt forte quArei, Cnmfap entiafu Hnmsratio fchnda , q lare dicatar Rg^(i,j, principittm ? Scriptum eft tn libra Bahir , Nih l eft principium niji fapienti-z. Cui cquidcm reUemihiv}dearrefpondere,qt:'jdinftnitndoipfa trmm fifmmarum Caha/i/lica arharts numerationnm^qUiii vot P'es in divinis perfoy:'ts appelUre co»fueviftis,al>fol:t'JJimA effsn^ tia)qdfnn ft in iibyjpj tentbrarum rtcraSlaijr immanens ociofa,vel(^Mt ainnt') ad>tihiire- fpiciens, idcirco dicitur VS*, i. e. Nihil ftve non-ens ae non-ftnUy quia nos tarn tenuiergx res diVitioi ir.gen'.i pauper tare miiltiati,de lis qui. non apparent hand ft cut ^tqkie de iii qua tionfrtnt judicamus. Atitbi fe oftenderit ut fit a iquid & reverafubftftat ^ tunc Aleph tenebrofum tn Aleph lucidum convertitur, Scriptum eft enim, Sunt tenebra ejus ita & lKxejtts:& appellatur tui.t Aleph magnum quanda exire cupit & apparere omnrnv* remnt can fa per Beth proxime fequentem liter am, nominattirque 3(t , i. e. pater omnis generatioms & p oduchonus^ facit enim res ontnes^&c, Andperchance you will demand , Since fapience ii the fecondCabalifticall numeration, wherefore it is called Principium, er the beginning} It ts rvrnten in the boot(^ of BihiT y that nothing is ipnnciY>i\im, or the beginning , but fV/fdom, Unto whom, me-thinkj, J may rightly anfwet. That the in- finity it jelf of ihe three higheft numerations of the Cabaliliicall tree, (^whichye are ac- cuftomed to call the three Per fans in Divinity , of one abfjlute effen ce) when it is rarailed in the abjffe ofd.trknejfe , and remaining idle or vacant , and, as it were, having refpe il unto aoth.ngf is therefore called ViA, that ii to fay. Nothing, or non-entity ; becaufe that ■we being endued with fuch poverty of under^andtngin divtne matters , do p^dgeoffuch things which appear not, no other tvife than of thofe which are not at all; but when it doth fo reveal itfelf, that it ex,fleth in our fenfesfomewhat indeed, then is darkAleph conver- ted into light Aleph. For it is writ,As his darkneffe is,fo is his iight^ namel^^ when it de- fireth to tjfue out ofdarkneffe^ and to appear to be the canfe of all things , by Beth, which is the next tnfumg letter ; and it is termed 3H Ab^ that is to fay, the father of all qenera- tim and production ofthiitgs ; for it effeEleth all things. Moreover, Mercury Trifme-' gift,v/hon\ others term Hermes, doth moreexprcflyfeem to mention this progreC- fion, from unity in darknefs , down to the creation of the elements , in this very form of fpeech , Pimander mens div.nepotcntie mutavit prmam & univerfa fubito re- velavit, cerneham emr/i omnia in lumen conver fa, fy.ave nimium aiqaejucundum, quodVimtni' i. intuentem me mirificc ob.'ectabat. Paulo poft, umbra qutid.im horrenda cbliqua revolutio- ne fubterlabebatur , in humidamque naturam mi^rabat , ineffabili turn vuftu exagita- bam, indefumusmagnusin fonnumerumpebat 1 ex foyittttvoxegiediebatur,quameoa luminis vocem extftimabam, ex iiiminis voce verbum fa^um prodiit ; verum hoc natirnz hurnidt aftans^ eamfovsbat, ex humid^ critent nature vifcer'.bus fin^erut ac kvis ig- nis protinus evolans, a'ra petit, Aer quoque levisfpiritu parens mediam refionem inter ignem & aquam fortiebatur, terra vero & aquafc invicem comm'xta lacebant ut terra fades aquti obruta nufquam pater et. Tunc Pimxnder ait , Lumen Hind e ao ftm, mens Deus tuus , antiqitior quam Immida natura qua. ex umbr-t ejfulftt ■ mentis vsro gennen lucens, Det F.lius, &c, Pimander being the mentall exce lency of the divine pu'tffance^ didchange his form or ihape , and on the fudiain revealed the univerfe; forldiddif" ctrn , that all things were converted into a pleafant anadelettable light , which did rc- joyce me to behold, A little after , a fea, full jhaddow or darkneffe did glide downwards by an oblique revolution , and was converted into a humid or moift nature , which was exagitated or ftirred up by an unfpea'.^ab'e afpeSi ; thereupon a g- eat fume or fmoakmade a noife , out of that no fe proceeded a vnce , which I did im.tgins to be the voiceof the light, out of this voice of the light the word which was made was uttered^ but this wordjoyning it felfivith the humid na'we , did nourish and animate it. Out of the bowells of this humid nature, the light element of fire doth fly, andfoareth on high , alfo,the thin aire pojfeffeth the middle reaion , between the fire and water ; bit the earth and the water were intermingled af.erfuch a fajhion , that the face of the earth was nt ■where over-flowed by the waters. ThenPimanderfaid, I am that light , the mentall fpirit, that is thy God , of a greater antiquity then is the Iximii nature , which did Jhine out of the d^irk,. jhaddow : but the brightfome germe of the mentall fpirit is the Son of God, &c. Whereby it is evident , that by the mentall unity is meant the abfolute divine Monadyinit felfj without any refpe>9: had unco creation. By the Divine PuiiTance, is underRood the dark principle, beginning, or Chaos, out of the which light or the divine emanation did fpring. At theiffuing of Light,

T the

^2 MqfakattPbiloJbfhj. Book u

the word was made manifeft out of the dark and deformed Chaos ; from which al- fo the humid nature or the Abyffe of waters did fpring , or proceed into aftionby the creating emanation : this humid Mafs was nouriftied and vivified by the word> and framed in the Elements , as is faid before. And therefore it is apparent , that thedarknefs, the light, the word, the waters, and Elements were complicitly contained all in the mentall puiffance and abftruce refervation of the hncere Identity oiPimander, or God in himfelf, before they were created. But I will yec pafs a little further, and confirm all this more rationally and demonftratively, by theamhority of Holy- Writ : lob {iuh: Rtvelat Dens ftindtimemaetenebris, &edu- citinlticemHmbram lethalem: Godrevealeth the foundations of theivorld out of darl^- neffe, and he difcovereth or brinieth forth into light the dea(Uyfhadow, &c, Where,by the foundations he underftandeth the waters, which were fecretly contained in the dark and mis (hapen abyfs, of the which afterward the heavens, and the earth, and confequencly the whole world was framed by the Word , according unto the Ar- chetypicall pattern: So that we here perceive, that two principles of a clean con- trary nature,do iffue or proceed from,and out ofone and the fame Identity or Unity in Effence, namely a deadly darknefs,and as it were the fhadow of death, and an ad- mirable vivifying light , whereof the one was the matrix or receptacle of form: And the deformed bowells of the other, contained that matter without form, whereof afterward the world was framed , and therefore the wifeman faith : Ma- fias omnifotentis rnHndnm ex informi materia effecit : The hand of the yllmi^hty hath made the world of a matter without form. Andaccording unto this tenent alfo, lob in an other place : uiquilonemextenditVeHS fttfe^ inane & vacuum , df f^fpendit ter- Sap. II. 1 8. ram fuver 'fiihilum: God Jiretcheth forth or jfreadeth the North upon emtpynefs , and lob i6'i. ifjanity ; that is to fay, on a thing that was void and deftitute of fhape , andhang- ed the earth upon nothing. In which fpeech by inane or vacuum and nihilum , he meaneth misfliapen darkneffe, and deadly fhadow, of which he fpake in the before- fpecified place , or that matter without form, mentioned by 5o/ewfl« : the which ^°^ *'• whilft it was in TotemiaD.vina, or the Divine Puifancej was meerly nothing in man's

weak capacity} being that it was not as ye;ta6tually created or informed; for it is formonely thatgiveth name andeflence, as all Philofophers do confefie.

By this therefore we may difcern , how all things are effentially comprehended in this eternall and radicall Unity • Forafmuch as being one , he is infinite , and being infinite as well in his dimenfion and eflence as power ; he murt of necelfity comprehend in himfelf all finite things whatfoeyer. He is in all andfillethall,ana yet he is beyond all , as hethat furpalTingandcompalTingall, isonelyin himfelf, and yet neither abfent from his creatures which he hath framed out by his Word, according to his Will. For firft , from his Volunty did proceed his Word , Fiaty and it was done. Now that we have the privative principle , namely deadly dark- nefle and deformity , drawn from the infinite center of all things; vvhofe circum- ference is no where to be found ; We will dive into the nature of that formall and lively Light, which did alfo iiTue from the felf-fame Originall Root and moft an- tique beginning of all things, that thereby we may with the belt colours of our underftanding , paint out and defcribethat excellent formall Elfence which re- deemedthe humid matter,or watery fubllance out of the captivity of the deadly and mislhapen darknefs orfliadow of death (that I may fpeakin Iol>*s language) by which all things have their being, and beauteous exigence.

CHAP. III.

How that amiable and bright emanation of vivifying Love, fhone forth from the

Fountain of all aoodnefs, and dif placed Litigious and odious darkneffe

from the Throne of the obfcure Chaos or dark, yi^yff^ I that

thereby a World might he made of nothings that was a£lu-

all, andbeat^tified by the formall prefence thereof.

IT is a wondrous thing, and palTing all humane underttanding, that out of one' Unity in effence and nature, two branches of fuch an oppofite nature fhould a- rife and fprout forth, as are Darkneffe ( which is the feat of error? deformity, con- tention, privation, or death) and Light, which is the vehicle of truth, beauty, love, pofuion, and lifet It is not for nought, that the Seit of the Manichaans did

fo

Seft. 2. Mofaicall Philofofhy, jig

fo iHfly holdthac there were two coeternall principles ; whereof they made one to beGod whom they termed the Prince of Lighc , nndthe beginner and Author of life, heaLhj and all goodnefl^; : the other they attributed unco the Devill , whom thy entitled the Prince of Darknelle, and theoriginalLmd p inciple of oppoaci- on> death, fickneffe, and all eviU. Ardchey eiteemed the Devill or Prince of Darknefs therefore coeternall in being wich Godjbecaule there can be no goodnefli; which hath not relation unto his contrary, namely bad ncfie : For this reaion they will have, forfoothjthe God of evill and naughtinelVe.to be of a coeternall exiltence with the God of goodncik. By which mean? they would not onely exclude the Devill out of the lill of creatures, bur alfobanifh Unity our of the bounds of na- ture and judleDiady or duality ( which in verity is nothing elle but a tonmion of Unities) in its place. And verily this point did feem fo tickliili and diffi.ulrto be fcanned and reiolved, that there were tome of the wifer forr ofPoeti.all Phi- lofophers that did incline unto their part, as it appearethby fuch mylticall and alle- goricall expresfions as they did inigmatically rowl up or bewrap in their fabulous difcourfes. Among;hhere(t, wetindthatthe Poet PronaptilnhisProro-cofmus, averreththat Den-.ogir^oi:^ (by which is meant the greateft of the Gods) wasgar- ded or incirded about with Eternity and Chaos. And that on a timewhillt he was in his majeliy , he did perceive a great tumult and troublefome motion to be lUrred up in the bowelis of the Chaos : Whereupon to help her in this her travels andeafeher of h.-r trouble, he put forth his handjandperformingthe office of ?. Midwife, did fuddenly deliver her of the foul and deformed Mon'.ler Liugiyrn, or ttrife, the which after fuch time as it had moved great llorms and troubles, and had ambitioufly attemp'-ed to fore or fly upward, was forthwith by J):MOgo; gon caft down into the deep. But when he vcr perceived her to travell and be oppreffed miferably with fervent llghs and dropping fwears, Dem-gorgon vioM\d not in thefe her agonies remove his hand from her, untill Die was delivered oi Pan , with his three Sillers, which were called the Parcx. or Dellinycs, and when Demogorgon was much affefted and taken with the beauty and excellent form of Pan , he made him the Ruler of all his familiar bulinefles in the world , and commanded his three Si- fters, as his Hand-maids and Minifters, toobey his behe(lsand will. It foUoweth, that Chaos being over burthenedand oppreffed, wirhthe weight offogreac a heap or Mafs as {he travelled with, and now being delivered and freed from ir, did, at the perUvafion of Dfw«>ffflr^o« , place her Son F/^w upon her Throne. This is the ParaDolicall fable of Demogorgo/)^ and Chaos, familiarly told by the Poers. Their Allegory importeth, thic the generation and procreation of all things , did fpring from the highell God or Creator , whi'h they lignity by the name of Dcmogcrgon, unto whom Eternity is joyned, byan inviolable link in one effentiall fociety , be- caufe that he onely is truly to be called Eternall, who is, and ever was the begin- ning or primary caufe of all. things. And they fain alio that Chaos made athird inthacendleffe Society : forafmuch as flieis,by Ovld'i relation, the common mixed and confufed matter or lluftof all things in the world, and therefore the An- cients did affirm her to be eternalj with God, as being a rude Mafs or darkabyfle, out of which DcmogorgoiT, as an univerfall Father and Work-ma(1er, did acco ding unto his will procreate andfaOiion our all things, and therfore they eiteem this catholick Subllance or matter of all things, to be thigenerall Mother, on which, and out of which , the univerfall Father did beget and frame out every thing; for the which caufe they concluded 3 that there were two generall Parents of things, from endlefs antiquity ; whereof the r.ne was rhe Father and the other the Mo-

. ther: But they conienred that God was their chiefelt caufe, and they would have the Chaos ferve onely as his pasfive companion to engender on. And although ic may appear, that the wifeand divine Waro doth feem in fome forr to verify thar the Chaos was God's companion from all antiquity ; yet he doth intimate to us well, as many other of the like profundity ;that though fliebe termed acompanion withGod in the Creation , yet did Hie ifVue from him by a certain eternall generation or pro- duction, and that God did jfrerward frame all things out of Chaos : For which caufe they conclude, that it did fpring from God and is never divided from him; as alfo ic ferveth God as a female companion, for procreation and generation, no , otherwife then Eve, b;ing framed out of Adam, was called a companion unto j4dam. This is the opinion of both the HeathetiPhilofophers and mylticall Ca- balills.But to proceed in this Allegorie's expofition. The hand of Dew>gorgon im-

> ; porteth the Divine PuilVan;e. The firll-born of Chao ■ , namely Lhigi^m , with a

T 2 foul

lAo Mojaicall Pbilofofby. BooL i,

foul ifhape, fignifieth the true Prince of Darknefs, the Author of oppofitionjthe Fa- ther of difcord ; and therefore for his prelumptuous attempt, againit the Prince of Li"ht, and the Lord of Life, he was call down into the abyfle. By the Second bir^h of Chaos, namely Z**?", they point at the univerfall nature of the world, and the peaceablenefle and accord of contrary Elements, arguing thereby, that af- ter that great difcord which was in the firll opening of Chaos her womb , concord did follow in the fecond place , which was as beautifuU and acceptable unto God in thi later birth , as deformed difcord was foul and odious in his fight in the firlt. Thus you fee how in the firlt beginning of the world)all the Elements were at ftrife in the bowels of the Chaos: The three Parca. or Sifters of DelHny, Clot ho, Lachefis^ and ^tr(7/)(?/,which vvereborn with Pan, do fignify the three orders of time, namely the time prefent , the time paft, and the time to come. Clotho hath the care of the prefent time , and her office is to twili the thread of life : Lachefu is the fu- perintendrix of the time to come, and looketh to the flax or hemp which is not yet fpunne nortwifted: And y^rropsi doth import the time palt, which is irrevocable, and therefore fhe doth finifh and cut off the thread nowfpun. I infer upon this parabolicall relation, that though the Chaos or dark abyffe be with God before the world's creation, yet did the infinite and fole eternall Unity or radicall Effence create it, and produce it out of its felf : For that Eternall Unity faith : Ego Do- nai.4J. 7. minus & non tjt alter y formans Incem, & crearts tenelrras ^ facieis pacem , & creans mdum: I am the Lord, and there ii no othe-, who do inform light, and create dc.rk»e[s, maki»<^ peace and creating evlll: As if he had faid , I am the Father of Light or of thebri'ght Spirit of Wifdome, and I created the dark Chaos, out of which I fra- med the world, and out of her I produced as well the concord and difi-ord of the . Elements in the world ; that is to fay, Z-if/^;»w and /".w ; fo that we may difcern ftill, that there is but one Eternall Unity , which in it felf is male and female, and all that can be imagined, which of himfelf , and in himfelf produceth all things, no otherwife then .^^f^w contained in himfelf Eve , which was the Morhe: of tne little world, or mzmizziAdam: and therefore Hermes faith. Mens amem Dens Timana. jttriufcjue [exits fascunditate plcntjftmns^ vita & lux cnrnverbo fic alteram mentempe^

peril: God being full of the fertility of bo'.hfexes, and being life and light, brought forth Another Divine Spirit by his ivord. And Scriptures feem to intimate thus much in this fenfe : Qui ceteris generationem tribuo, an fierilisero ?

It is evident therefore , that out of one and the fame radicall Unity ,*exifting before all antiquity, both the matter and form of all things do proceed , and that they appear in regard of their being or births but seviall, that is, having a begin- ning but no end, though in theireffentiall Root, they are Eternall ii) God, the ab- flrufe Monady or Unity of all things : So that as the dark Chaos , and the bright informing Spirit, are two principles oppofite and contrary to one another, in na- ture and property, (for from the dark principle, difcord, evill, cold, congelati- ■ on, reft, death, privation, negation orNolunry, do proceed; but from the o- ther which is the type of beauty, and grace, namely the bright beginning, light, concord, goodnefs, heat, refolution, motion, -life, and polition , or Volunty, are poured out into the nature of the world, tocaufeit toexift and live: ) foalCo both thefe are but main branches , arifing from one and the fame effentiall Unity, which when they cannnot pafs or exceed the limits of their infinite fountain , are in him light and darknefs, and no way differing in elTence from their Root, which Pfal. 1J9. II. isallin all, becau fe that as the Pfalmift doth fay , Tenebre funt ei^ficut ipfa lux'.. Darhnefs is unto him oi Ugh: : For all is one in him , who is onely one and the fame Rom. II. 36. in himfelf , In whom, by whom, and therefore from whom are all things: For his ro- lutttyznd Nolumy^ is but all one in him that is one fimple Identity , and what is hisri/fcw^, that is as well his affirmation as his negation, which is ail but one good in him thit is all goodnefs. And yet in regard of the creature, when his negation hath the fupremacy, he hides the light of his loving countenance, and all is dark, and then he operateth in regard of his privation. For where he hideth his face, all is deformed, and, as it were, void of effence and goodnefs. Lo here is his Folunty, ne- gative or privative, which may rightly be termed his /\lolii>ity. If his ifBrmation hathdominion, he emitteth the beauty of hisbenignity, andthe creatures expe- cting fpirit is enlightned by his prefence , and confequently replenidied with soodncf-:. Lo here is''airo his falunty affirmative or pofirive, called his Volun-j in rhe right fenfe. But leaft any man fliould think this ftrange , let him but obferve the ' inentall beam , which is ailigncd by God unto man, to inform him with reafon, and

adorn

SeSt,!. MofaicallFbilofofhy, i^i

adorn him with undcrftanding. We know that man hath buc one Divine nature, which giveth him intellect : Spintus eft in homme (faith /»^) fed wfpiratio om>Tipo^ Joi> 9- tentisfaciteHmiK'.eUigere: And yet this Unity in eflence, whichis the linage of God, operateth ingenerallby two contrary properties : Whereof the one is apt to affirm, give, and grant a petition by an affable emanation, ( Lo here is the t>~(k of pofition , fcored out in raans fpirituall Unity;) or elfe to deny , take a- way, or be againft the demand of him that cravetnby a privative ablation of the wiftied rewards, (Lohere is the effeft of negation deciphered, forthementall beam (hineth not out unto the Petitioner , but is referved or concradled in it felf.) In thefe two anions , we may obferve but onely one effeft wich is laudable, in this one fimple and abfolute unity u6to the petitioner ; for though I grant, by the friendly and pitifull emanation or emilfion of my mentall beam , fo that it is according unto the petitioners wifli; or though I deny his demand , contrary unto hisdefire, andfoitappearethtobe agreat evill ormifchiefunto thedemander; yec unto my mentall fpirit, both the affirmation or negation appeareth good , and are founded upon good reafon , and therefore are indeed but one thing, though they feem divers to the demander. In like manner , in theeternall and archetypicall mentall unity, whofe type or fimilitude, the beam of our underftanding is, as well the aft of Volunty as Nolunty , is all one, and that is goodnelfe ; for he that is all goodneffe, hath in it felf no contrariety, although in the creature, which is fubjeft unto the effefts, either of his privative or pofitive will ; his privative or dark aftion is efteemed for evill , as contrariwife his pofitive and light emanation , that is full of love and benignity, is received for good, and therefore embraced with joy. For, doth not the holy Text tell us, Bonttm & mdttm^ vita, & mors, a Deofum ? Good and tvill, life and death, are from God} And doth it not tell us in another place, '' ' •"•^♦« QHodDeoabfcottdentefaciemfuiimacreaturiiConturhancur, recipknte ffir'ttftm eomm pfj,]^ ,p. exfpirant, emittente fpintum fmtm fecreantur bono ? God hiding- his face from the crea- tures, they are troubled attd ft ckj^ tak^itig his bright vivifying Spirit from them they dye , and fending tt forth aga n they arerecreated with goodnejfe, health, and life. And again, f^ifitatio tua(ia.iih David) prrefervat fpirltfimmeum , Thy vi fit at ion doih preferve wy fe • '*• fpirit. Attollefaciem tttant & emitte lucemfupra nos, & ejfciet ut videamits lucem, & pj-jj' .g ^* fplendentcs effclat tenebras nnfiroi: Send out the light of thy countenance, and it willcanfe us to fee light , and it will make our darknsffe bright andjhining. And again, Tenebras jp^ , , ponam its in lucem ^ I will put dxrknejfsin them in /lead of light. Tenebras in diem in- job. current aftuti & quaf in no^efc palpabuntin meridie. Crafty men (hall in the d-ry-time Joh. ii. run into darkneffe, and they jhall grope at noon-day as if it were in the niqht. In tenebr.is .■ Tq^ i eft ,& in tenebris ambulat, c/nioditfratrem: He is in dark^neffe, and watketh in darknefs, thathateth his brother. And the Prophet faith , Tenebre perfecjuemnr inimicos Dei , j^^hu^ i Darknejfs Jhall per fecute the enemies of God. yibfconditfaciemfnamabiisut obtingant Deuc. 31.17. its multa mala & anguftia : He hideth his face from them, that ev.ll and mifery mny be. fall them. And yet there is neither of thefe two properties in thi^ one eflenciall unity, but is good abfolute! y, though the latter b; privative, pallive, odious, di- llurbing, and deadly unto the creature that endurech the effeft. Is it not written, that hthilhthe power efLfe and death, and do:h lead down unf) the m.'Uth ofthig aye. Sap. \6. 15. and can bring back_again to life when he pleafeth. And yet all this is but according to Pfal. 9. 6. his double property of Volunty andNolunry, that is, of his granting or pofitive emanation, and privative or negative condition , which are ( as I have fiid ) both good in him, who is nothing but pure goodnefle in his (imple and abfolute na- ture, and therefore are one in him, who is fincere uniry in himfelf. Whereupon the wifePhilofopher , not difagreeing in this from Scriptures, faith, Non eft .nmonade Vimmi. 14. divina nift unumcfrbonum, abipfo enimfaSi're nihil malum nihilij.'ie turpe : In the di- vine effence there is not any thing but unity and good-;effe , for from the Creator there is neither evill nor filthineffe. And for this caufe , when jc^ faw that God did flrike him, as it feemed to him, wirhout a caufe, forafmuch as he was a juft man , and ( as the Text faith) according unto Go*ds heart ; he being egged forward, norwithlhn- ding all his pains, with apious zeal towards his Creator , though he knew that his affliftion proceeded from the hiding of his Maker's countenance from him , did break forth into thefe terms, ErMwf»^/'/'fi« D,?o/»;/>/eM^, & abOmnipoteme ini^:ii-'° '*• tas: Andyetfor allthittyfarbe itfromme y that I fyoulddeem any impiety to be in God, or that iniquity jhauldpnc edfrom the Almighty. It is moft apparent unto the fleigh- teft Philofopher , that God is converfant in the created nature, as well about cor- ruption and privation , as generation and pofition ; and yet no good Chriftian

can

141 Mofaicall Phibfopby. Book i,

can be ignorant, but that euher of thefeoppofue properties , Co faml iar in one fincere ell'ence , is abfolutel'ygood , in chat ic is compkatly excellent in goodnefs in it felt", although nothing is more terrible, tearful!, abominable, an i wicked to the creature, than is his own death and corruption. If we Chri.Hans deny the pro- perty in the Ideal unity , namely, as well to deprive the creature of his life, by withdrawing his ad of life from it intoic felf , we may jultly imagine our felves to be inferiour in judgment, unto the Infidell Poets and Philofophers , who do veri- lef 1 fie this fore-nicntioned axiom of the wile-man , BonHm&n!a!:myvita&nio,s,hc- ■/lefias&pauperias^aDeofnw: Good and evil^ life and deaih , ricbei atii poverty, are allfrcmGjd. Whereby he intimateth , that this oneefsentiall diviniry operaceth cppotitely in the created world, by a two -fold differing property. Their Allegori- callilory is this , /'r.^c/.-.-j foil iwing the antient Theology of O/'/'/j^w/, Beftode, £«. rip/des, and Efchflns, (which perfonages have inreloped in their fabulous Counts or Stories, fuch hiudcniecretsas they had learned of divine perfons , and iu h as were profoundly feen in the mylteries of God ) doth decipher the properties of the fupream and archecypicall Son , under the fhadow of the vifible and typicall Sun ,

! in this manner , exprelfing thereby , that one and the fame eternall eflence doth

i operate all in all, as well privativly as po:uivly. Thefe Poets tearm it by the name

of^/'s/'o in the day-time , becaufe they pretend, thatinhis poHtionand benigne nature, which is manifefted by the vivifying property of the Sun, he compofeth the creature of feven parts, for by the quaternary number , the Pythagorean.^ did fig- nifie matter which is t, amed of the hilements; for it is thefquare of 2 , which is an

' unperfei!^ number, and therefo-e doth decipher matter : and by the ternary, which

is the mmb.-r of perfection , they exprefs the form of things ; ib that thefe two numbers united, do make up the feptenary number, whi;h doth include theper- feit complement of the creature. Again, they intitleit Dimyfms in the night time, namely, in his dark and privative difpo.ition , faying, thit undet this name he nfeth to tear and divide that creature into feven pieces, which underthe x\t\z of Apollo, or in his pofitive property, or filar and divine nature, it had compofed. So that they feem ro argue, that the felf- fame unity in efsence is the aurhor, as well of de-

' ftruftionrndconuption, as of thegeneration and vivification "f the creature; but

they therefore tearm it according unto the variety of his property by a differing name, no otherwife than the Cabaiill calls it in his hidden and privative property , yileph tenebro [urn-, ot dark Aleph , namely, when he keepeih in his beams of life in himfelf, orwithdrawethhis face from tne creature ; and Aleph /ucidum , o: lifh ^leph, when he fhineth forth unto it, and extendeth his beams of life upon it. By this therefore we Chriiiian 5 may fee , thatthevery Pagans didgrant or acknow- ledge, that which the Scriptures do teiiifie , though it be by an allegoricall way , concluding with them, that it isonely in the power of one and the fame radical! unity, to fave or deliroy , to give life or take it away, to will or to nill , and , in condufionjto operate all, and in all, and that according unto its pleafure. Thus have we confirmed , that thetwo members ofanoppohte condition or difpofuion dofpringout of oneete-nall root , and that they operate in rhiswo-ld by clean contrary effefts, and confequently , th.ic fincethe mafs of waters, whereof (as Sc p Peter doth ttlVific) the heavens and the earth were made of old, did come out of

'■ '■ the dark chaos, and was, as it were, her fecond birth , which the Poets feigne ro be Prf«, or theuniverfall nature, it i^eaiie tobe confideredby thewife Philofopher , that this p^ifive portion of the world is by a natural! inrtin£l inclined to darknefs, and unto all the pnvative conditions thereof ; fo that if it were norfor theformall portion oft he world, which proceeded from that bright fpiric ofwifdpm.^ (which -

Sap. 7. 84. Soh.mr.n cMcth , The vapour of the vertneofGod., a>^d the fincere em.inntwn of the l>r!(Th:ne(fe of the ontntpotent , andthefpleytdattr of the Avne li/ht , and the m'rreur ,

•j l'".'^* without all fpot, of his a oodnejfe; ihxz divided the waters into difl^iEl orhef orfphearSy

' * a^id aave aproporticiallrcieiq^ht unto the a.r^ ^ and tjedor hfinafd up the waters in the

thick, clovfds by mcafiire , and g-ave orders unto the rain , andmidi a p-'.^ag' for t1)e

lightninfsofthethnnde.'!^ if it were nor (I fay) for theact of this Spirit, allthings

P , r VTOuld be alike. It is this Spirit that faid, Ah ore nliiffimi prcdij & ntuniitatcm cceL-

^' rum ciraimivifolus in profunda al>\fjfiamhnlavi: I came oat from the mouth of J F HO- . VA, and compared about the heavens, I walked in the profnndity of the aby/fe, &c. Ic was the bright wifdom which JEHOl^A diJ poffeffe in the beginning of his waies , is-

Prov. 8. f^y^ jj-^ workjy before alltimt, before the world woi mtide, when th.^re was fWt any abvfe,

hfare there Wt^s any faftttain , before the TKO.-intalnswer! ra'fed , or the earth created. ^

yyhen

Sea. 1. Mofdcall Philofofh^. 14 j

when he ntadetheheAvensitwu there y when he did fortify the fuperiour waters itrvoi thertiwhen the limits ofthefea were framed ^ UJl the waters ^ou/d pajfe their Boftnds, fyhen he gave the earth her foundation it was there with him] oi a helper to compofe all *''"•''* thir.gs. To conclude, by it all was formally made, and without it was nothing made and preferved. So that if it were'not for the prefent action of this formall fpirit, the wa- try matter of the world would return unto the deformed eftate of her mother Chaos; for being in this world, itisinclineduntothedifpofitionofher mother, being that it is pairive,feminine,and ferveth in place o£ the mother of all chinos -and inanotherrefped:, the vivifying and bright emanation of the eternal Unity, is be- come the mafculineaftor or father of all things , being that it doth vivify every thing in thisworld, asthe Apoftleteachethus, and as the before-faid Poets dp feem to intimate unto us, under the name of Apollo^ or the father of light.

This therefore being well obferved , we may by the deteftion of thefe two ab- ftruce and mylHcall principles, I mean, of Light and Darknefle, attain unto the ra- dicall knowledge and originall of the true fympathy and antipathy, being that it is evident, that the firit proceedeth from that concording and vivifying love, which arifeth from thebenigne emanation of the Creator, which defireth to be joyned with his like, and feeketh to preferve his likeby union ; and the other iffueth from that difcording, privative , and hatefull aft'eftion , which darknefle and deformity doth afford unto the children of light and life , and to all the beautious offsprings thereof. By this therefore it appeareth, that as before the feparation of thefe diffe- rent properties , or effects of one unity , namely, of light from darkneffe , which was Drought to paffeby the divine word , all things were one and the fame without dittinition and difference, and that unity or one was no way to be numbered a- mong thofe things which were created , fo that light was darkneffe, and darkneffe light, andneither of thefe difcernable; nothing was really diffinguiflied, but all were one in the firll: matter of all things, which was in the eternall unity : So that then there was neither light nor darknefs, nor day nor night, nor heaven nor earth, nor fpirit nor body, nor good nor evill , nor pure nor impure , norgenerablenor corruptible, nor this nor that ; and yet neverthelefs all thefe , as well fpirituall as corporall, proceeded from that potentiallfubjeft ■> which remained complicitely in that infinite Unity , which both was, and is, and ever fhall be , allinall, and over or without all. O admirable wifdom of God in all his works .' All things (I fay ) proceeded from one matter , the which neverthelefs was nothing of thefe things which were made. All things were abftrucely hidden andinfecret , but, ac- cording unto our Saviours words, tiothing was fo occult and obfcure , but was to be revealed, and made to appear unto fighr , by the penetrating operation of the ad- mirable word F/W, by whofe divine fpagericall aftion or vertue , that one thing was divided into two contraries ; upon the which, names, well befitting their na- tures, were impofed;for the one, as I have told you,vvas called Light, and the other Darknefs; the firft alfo was rearmed Day, the lall: Night; and thus was the pure fe- parated from the impure. Hence therefore it commeth, that all the world was ori- ginally divided into two contrary Kingdoms, chat correfpond unto thefe two ra- aicall branches of one unity, by the which relation itiseafie to exprefs, what in verity is light and darknefs , what day and night, what goodnefs and what badnefs , what is heaven and what is hell, what is truth and what is falfhood , what is humi- lity and whatispride, what juRice and what in juftice, what is gladneffe and what is forrow, what is fweet and what is bitter , what is aftion and what paffion , what is life and what is death, what is generation and what corruption, what is pure, and what impure, what is wholfom and v?hat pernicious , what is a medicine and what a poifon, and, to conclude, what is amiable and what is odious , what is concord andwhat isdifcord , and, by confequence, whatisfympathy and what antipathy, in an infinity of creatures in this world.

That the whole world , andevcry creature thereof , iscompofed of thefe two contrarieties, or oppofite natures , we find it juttified as well by the facred autho- rity, as telFimony of Ethnick Philofophy ; for the fon oiSjrach faith , in the place before fpecified, G cmin a funt omnia quorum alterum contrariumeft alteri ^ "^'^ '7'^'^" Ecdus. 4». quam f af} urn eji quod rnancumejl: All things are of atwo-foldnature, whereof the one is contrary unto the other., and yet there is not any thing which is defeiiive. And thereup- on the Philofopher Heraclitns concludeth , that all things in the world are made by ftrife and concord ; and Empedocles will have the foul to be compofed of the ele- ments, andof friendfhip and enmity. To conclude, left fomefcrupulous Reader ^ ^ (hould

J ^4 Mofaicall Philofopby. Book. i.

ftiould condemn me for making l"o long a difcourie upon thefe two concrary prin- ciples, proceeding from one Root, 1 thought it molx rit to certitieeach juoicious perlbn, that the true knowledg thereof is of an efpeciall importance, becaufe that thetwoforefaid principles are obferved to be thereall and onely foundation, both of univerfall Philofophy and Theology. For that the root and bafes of them both, doth coniilf on the true underltanding of thefe two contrarieties: And there- fore if they be not firft of all well opened and conceived , how is it polTible after- wards that they fliould be rightly handled either in true Philofophy or underltood inthofe places of Holy-Writ, wherein they arefo often mentioned ? Touching the explication of this moft profound Sphyngian Riddle or ablhufe quelfion, name- ly Why God in his fecret fenfe or mentall intent did raifeup and ordain out of the , informed matter or Ideally delineated inhimfelf, thefe two contrarieties, to caufe thereby that all things in the world, fhould be put into a mmuall dilTonance, or fioht and confliil with one another , fo that there is found nothingwhichparti- cipatethofgoodnefs, whichhath not his contrary; thar is to fay, which doth not communicate with badnefs (infomuch that God himfelf is not without an adverfa- ry) verily it is too occult a Caball to be explained by mortall capacity, being that it may well be efteemed the profoundeft fecret of all the divine myfteries : wherefore thereis required a mentall afpe£l,well purged and mundified from each mifty cloud of ignorance and error, to fearch into the bowells of this queliion , and therefore it is impollible to be revealed unto any , but to fuch as God doth immediarly be- llow his grace and holy Spirit, which is the fearcher out of allmylferies) the which Spirit is in us, and breatheth and blows, when and where it litkth, and it is called in Scriptures the Spirit of Truth,the Spirit of Sanftificationjthe Spirit of Illuminati- on, the Spirit of Revelation, which is the bell interpreter of the Divine Secrets, mentioned in holy-Writ: neither verily doth it become us of ourfelvesro enquire why God made this or that,or thus or after this fafhion.But it behoveth the zealous to refer all this unto thetime when thefe fecrcts fhallbe difcovered,which will come to pafs, when the feventh Seal lliall be opened : for then that high myllery, which is the finall caufe, why and for what end Gods Providence will by thefe two op- pofits reveal it felf, and clean extinguish all enmity out of the world, fliall be dif- covered. As touchingneverthelefstheend of thisdiflonancy, the ApolHe faith, that it will b;,whenthe Son hathdelivered the Kingdom unto God the Father, and when he hath evacuated every Principality and Potentate, and Virtue, hemuft raign untill he hath made his enemies his foot-Ilool , and the lall enemy that fhall be dell royed is Death. So that as two contrarieties or difcords , proceeded from one Unity or unifon, namely Ligho and Darknefs from one Divine Eflence ; So alfo thefe two difTonant branches or confufion of Unities, will at the lall be redu- ced or return again into one harmonious Unity , in which there will be found no diffonancy, namely when thefe words of the Revelation are accompliflied : Ecce Rcv.ii, omnia nova facio'. vetera enimtranfifrHut : Beheld I makj ^-Uthinasnerv : forrheold

heaven andearth have f.fjfed away. But leaving this allaterall difcourfe, we will proceed direilly ill our Sympathetica!! and Antipatheticall Argument or inquifi- tion : into the which that we may penetrate with thegreater celerity and facility, and dive the deeper into the refearch of their actions ; it will be fit that we fhould defcribe in the firii place, the manner how the world doth live , by the participa- tion of thefe two, namely of the Light and Darknefs, and that I will exprefle un- to you in few words , what the Ancient Philofophers have determined about the foul of the world ; and lalUy 1 will fhew that their Opinions do not erre or vary much from the Teltimony of the facred Bible.

CHAP. IV.

H^hereln it is evidently f roved, as well by the ancient Etbmck. Philofophers, as by the

anthority of Holy Scriptures, that there is a foul of the world : Herein

alfo is exfrejjedrvhat this catholick^Sonl is, and whereof a

IS cotnpofed or made.

IPurpofeinthefirftrankof my difcourfe, touchin^; the foul of the world, to exprelfe what the opinions as well of the ancient Cabalilf sand myilicall Rabbi's, as Ethnick Philofophers are , concerning this Subjed , fo mucb condemned by

fome

Sed. z. MofakaWPbilofojhy. 14^

fome feU'-conceiced and little skillfull perfon? , in fo protound a myft;ry , and fo highly priied and eKeemcd by others, who hive with the Lyncec.n eye-ligh: ot" their underrtanding, dived and penetrated into the fecrec bowells of Nature, & with due reverence contemplated her Centrail and eternall Agent. And afterwards my mea- ning is , to fet down the concordance which is obf>;tved becwixt them and Hol.y- Writ. The Cabalill's tenent is, that the great Angell whom they term A-luactro,i, (which by interpretation is Dij^ww /A-/, tue gift of God) is that very fame cacho- llck Spirit, which doth animate the whole world, and thereupon R.M: AJofes doth averre it to be ImclL It us a ■ t».f, or the j/entrntl IntelieiiHatl agent, from n'uich all nar- ticfilitr firms do jhw. And they fay , that from this univerfall angelicall Spirit , all ^ I' f, , lingular vettues as well aniiTiall, as vitall and naturall, do proceed, which alfo they " '*'

call Angells, wheteof there are an infinite number inrefped of our capacity. And the Philofopher Democr'n.is, Orpheus, vvith divers of the Pythagoreans, do nor much differ from this opinion oi thefe Rabbi's , but in variety of name onely : for they imagine that all things are full of gods , and therefore they offered divine Honours, Praiersj and Sacrifices unto them in the creatures , and did worfhip each of them with a divers fafliion of ceremony. But they had evermore that regard unto JE- HOVA, the eternall Unity and Father of all things, that they referred all thefe gods unto one Ir/piter. This point neverthelefs being ill underftood by the ig- norant, vvasan efp^ciallcaufeof Idolatry, being that hereupon, the fimple fell unto the worfliippmgof the creairure, in Ikad of the Divinity which was in the creature. And for this reafon, >S'c/ow*w: f^am fa^thominesomnesnaturk Ik qulbc.s el}- c ^ , tgncrantta Veiy & qui ex tisq la jpectancitr bomsy earn efiitejr, inteUigerenonpotHermit, neque ex operibtis con/iderati'f ipfumopificeni agmverunt : All men are naturally va'tn^ inwhontis thcyvant of thekjnwledgofGod^ and cannot conceive htm that truly is ^ by ftich good creatures as they fenfibly do difcern^ nor yet have fanned and dfcovered the IVorkrnan by the confiderationof hvsivorks' In like manner the Platonifts did call the generall vertuejwhich did engender and preferve all things the Animam mundi,ot the font of the world- And to this their opinions , the Arablck^ Aflrologians do feem to adhere •' forafmuch as they did maintain , that every particular thing In the world hath his dUllncI and peculiar foul from this vivifying Spirit. To this opini- on alfo /Wifrc«r;«j Tny?»(ff //?///, Theophrajlfts y Avicenna ^ AlgKz.el , and as well allthe Stoicks andPeripatetlcks, do feem wholly to confent or agree. Again, Zoroafier and Herachtus, the Ephefan^ conclude that the foul of the world Is that cathollck Invihblefire, of which and by the adion whereof, all things are gene- rated and brought forth ft om puiffance unto zdi.l^irail, that excellent Latine Poet, calleth It that mentall Spirit , which is Infufed through every joint and member of the world, whereby the whole Mafs of It, namely the heaven and the earth, or fplrlt and body , are after an abftrufe manner agitated and moved : Kls words are thefe;

Spiritusintusalittotamaae infufaper arm •,.,,.,,

MeHsag,tatmolem,^c. ^ned. 1,5.6.

A Spirit (faith he) doth nourij}? within, atid being infufeJ. over all the jo 'nts or mem- bers of the world, it dsth move the whofe fitbfiance of the fame, Marcns Mm ius, as zX^oBoetins 2it\dAptgurel, being later Poets , are of f^^^r^i/'s opinion, ^ot Man- iitis faith ;

Hoc opus immenfi confirH^um cor fore Wftndi i„ Af^rommkis

Vis animit divina regit. ad Auguli.

The divine power of the foul doth govern ffiiswark^i which fs ere^ed in tie body of the vaft world. And* Boetius

Tu triplicis medlam tiatttric, citnUa moventem, Connettis antwam.

Thou do fl frame or tje together amian foptlof a triple nature, which tnoveth all things. And Angarel faith;

Nonnulli qmcquid dijf/tnditetr ttndiejrte coelif

Aeraqste O" terras & lati marmiri-s ^tquor , ''*. i Chr'tf.

V Inttts

1^5 Mojaicall Thilofojhy, Book, u

Inttts agi referitnt amntii , ejtta vivere mitudi Cnntlapntafir, ipfumqae hae mitndum dnce}evi:Am, AJi anima q:iOniam vi! noK eft corporis expers , JVInnd:is at or muHiii partes qucque corpore cifijiant; Splritfts hie intermedins fit , qncm neejue corpus Ant ayi'intAm d cum fed ettm cjHifolus utrojns Panicipans /« idemfimul hacextrema redtcat.

Some fay, that whatfoeverfiileth the Heaven, the ^ire, the Earth, ar.dw/de Seas, it Jtiired ftp by afoul, through the vrrtae whereof all things In the world do live ; 'and alfo that the world it f elf doth exift by it. But bccanfe there is not any bodilj fubflance that is I'iod of a foal, and ihat the varld an.i every part thereof djth c^nffl of a body, therefore there is an intermediate fpirit betwixt this foul and body , nhich they neither call a fonl or a body, but ameanfubjiance , participating^ of them both , to reduce both extreams , together into one. The wifer forc of Alchymifts, do make the Soul a certain infinite

Tte c y . .4. j^^^j.y„g^ Qj. power in all things, which doch procreate like things ot their like : for this nature doth engender all things, yea, andmukipliech, andnouriflieth, or fu- Ihincth them: and they aho iiyle it, the Ligament, 01 bond of the elements ^ (ince by ic they are tartned together with the Symphoniacal accords of peaceable harmony, al- though of themfelves, that is in regard of their matter, they are dillonant. Alfo ic is termed the true virtue, that mingleth and proportionaterh every thing in this fub- lunary world, allotting unto each fpecifick creature a convenient and well agreeing form, that thereby one thing mightbe dillinguifhed and made to vary from another: andjin conclulion,the myliicall Rabbies do averre, that this occult tire is that Spirit of the Lord, or fiery love, which when it moved upon the waters, did impart un- to them, acertain harmonious and hidden fiery vertue , without whofe lovely a\X\- liance and favorable heat , nothing could be generated of them , o: multiplied in them.

Thus you may difcern the manifold opinions , as well of Chrirtian as Heathen Philofophers touching this Animamundi , or fonl of the worlds which will appear to vary little or nothing at all from the tenent of Holy Scripture in fenfe , but in words onely ; Neither are thefe their opinions fo hainous or abominable , as fome morefuperlHtioufly zealous than truly underftanding ChrilHans of this our Age will make them, if they will fcan the matter wifely and with moderation : for then they fhall really perceive, that it doth concurre with the Bible of Truth : And toconfirm what I now fay; my purpofe is in the firii place , to expreffe untoeach learned and well minded Reader, the harmony of the Scriptures touching this point, and then I will compare every one of the forefaid opinions, with the fenfe nnd grounds of the faid harmony , that each wife man may thereby the better conjecture and guelTe at the truth of the bufmefs, before he (hall ral"hly enter into the cenfuring of that deep and profound myftery , which concerneth the Divine aftion in nnturalleffeds.

I told you, in my precedent difcourfe , that the Eternall Unity , which is the God of gods, and Beginning of beginnings , did caufeby a double property in oneeflence, two divers principles to ilTue out of himfelf , whereof the one was potenrinll, andno way as yet inadtedby thebrightnefle of his esnanwion , and in that refpect is termed Darknefs, privation, Nolunty , oppohtto Light , and a friend unro death and reli: The other was aftuall, and rorh-ngelfe bur a pure ca- tholick form and brighrnefs, whichis rearmed Light, Pofition, Volunty, and in nature opp-ific to DarknelTe , and a friend unto life and aftinn , or motion. And then I Tgnifiedunroyou, that by the bright appearance of Eternity , ortheEter- njll Spirit of Wifdom, (which I termed with the Scriptures , the radiant emana- tion , or efi^uxion from the Almighty , whi^h is all one wirh riirn in efTence) the deformed waters were inafted and made m.anifefl , out of this dark Principle or Chaos, that i?, reduced from Pctentia Div.na, ox the Divine Puilfunce, without form, in which they abode, inzo ■^Et:tm Divnanr, the Divine Aih an'dbecaufeall Gen. I. the humidandpalTivecatholirk nature, of which both the h;avens and the earth

were framed, d'd iflue from this Mafs of wate-y matte-, which rhe Poets call Pa- na, or the record birth of Chaos , we muli imagine ic to be that fpirituall matter of the wodd, which was made fcrtill and multiplicnble , by reafon of that hidden active ard fo'mall Light or inNi^blefire, which thi^ increated emanation impar- teci unto it , inimediady before ,th^ creation of the heavens and the earth. Where- upon

Sed. il Mofaicall Tbmfojhy, I4'7

upon the holy Text h.uh it : Spintus Domini ferebamr f^ per at^nai : The. Spirit of the Lord moved or was carried upon the waters. AixlasSt, Augujlin addech to it, igneHmillis vi-^orem ir.ip:rneiis: BcjionKno upon th.m apery vigor or fgrmull and ait.vg vertue. Now as we i">;e th.ic Man, which is called the little-world, is compofed of foul and body, (whereof the foul is his heaven or fpirituall part,or,as wemay fay, the fuperiour and higher waters, and the body with the humours thereof, as ic were the lower waters, is the earth and grofser hutnours ) and each of thefetwoare informed, united, and vivihed by the Spirit of life, which God infpired into it s evenfowemay obferve, that the heaven or fpirituall humid nature of the great world, is animated by the eternall emanation or fpirit of the fupernaturall wif- domof God, to give life and figure unto the world. Andforafmuch as itiseafieto difcern, that the macro colmicall heavens are of two forts, namely compofed of upper fpirituall \yaters, which are called i/£iher., or heavenly; and of the lower Ipi- rituall waterS) which are called Aer^ or elementary , no otherwife than in the lef- fer world or man , the receptacle of the heavenly fpirit is known to be Aer, fo that Phyfitians dirtinguilli by reafon of this difference between the vitall or stheriall fpirits , and the naturall or elementary body : So vve ought to confider, that this materiall humid fpirit of the heavens , in both worlds , which are the fubtlety of the waters, arein themfelves dead, but in refped of the fuper-celertiall emanation into them, which informeth and vivifieth them , they live, move, and are thinner or thicker, according unto that more or lefs formall grace, which the all-informing Spirit doth allot them ; for the more the facred Spirit of life doth abound, or re- ally aft , in this or that region of the univerfall aire, the more that fphear is thin , fubtle, aftive, worthy, and noble. Doth not Scripture feem to verifie, that Deus Jap:'e»tiafiia ^ptet poudfu aeri,& appexdiit a^uiM in nicnfura, fecerit terram i>zfortitit-1°^ *'•' dine j'iia& prepa-averit orhemin fapiefitia j'na O" prttdentinfua extenderlt calos , a'p'^ "*7- penderit acjuHonem piper inane (^ fufpenderit terram fuper nihtlum. In coslornntfirH- ' ** iltira & cum Deui ftabillret fiifidimenta ternt, ipfa aderat cnnila componens. And again Wifdom faith , Ex »re ahijfimi prod'u primagenita ante omnem creaturam, in initio ante fecttlum creatafiim,ufqne ad f'.nurum fecnlnm non defi>3am,& habitatione fanlia coram ipfum mini fir av':. Jncnelis feci utoriretur Inmeninde ficiens,& ficut nebula texi omnem terram. In alilffim'is habitavi, & tbronHS r/teiuin columnanub'ts,cccli gyrnm circuivi fo- ^ ' '^' la^ profufidam abyffipenetrav: in ftntlibus maris ambuLivi & in omni terra fieti. Feci Efter 4 * yirBurum & Orionem^ convent in mane tcnebras,dicm in noiiem ^utAvi , vocavi aquas ]er. ji, maris, ejf a di e as [aper terra facicm.Coehs den' qitey mediante Spiritu meo, ornavit Dew, Job 2^, convertt coelHmin ^yro inlocum fnHmuno die : omniaq-nHmero, pond-re , & me-f^ra difpofuit & temper aVft. Godby hisivifdom givethproportionofiveig^bt unto the aire y hangcth the waters irt meafure ; He made the earth in his firentrth , prepared the world tn his w if dome , and extended the heavens by his prudency. He han^ ged the North upon emptinejfe and inanity , and ballanced the earth upon nothing. For foe was prefent at the bftHdmf of the heavens , and it was J he that did com- pijfe and falhion entail things. fVhen God didefiabli^h the foundations bf the earth ^ jhe was prefent, aid compofed a! I things. And in another place, this Spirit of wifdom faith , J came out of the mouth of the mofi hjghy being firfi-brm or brought forth before any creature. I was created in the beginning before all ages , neither ihall my bee'ng ccafe in the latttr age of the world : and I do admmifier befure him in bis holy ha- b. tatien. I caufd a nevtr failing light to rife in the heavens ^ and 1 covered the earth after the manner of a mifi. I dwellsd in the hi^hefi places, and my throne was tn a dowdy pil-^ lar. I ato'rie did compaffe round about the heavens, and did penetrate into the prufundtiy of the abyjfe; and I walked in the waves of the feas^ and I flood upon every eanh. I made the North, or pole-flar, and Orion , and I turned the darkjiejfe into day , and the day unto night. JcalledtheivatersofthefeaSi and poured them out upon the f.'.ce of the earth, I turned the heavens about ■■■nto his place in one daiesfpace. To conclude, God adorned the heavens by myfprrit , aid didprcportienate and temper all things in number, weic bty and meafure, &c. By which tellimonyes it is moft apparent,that all changes,alterations, aftions, ornaments ofbeauty, motions, numbers, weights, meafures, and confe- quently all diverfities that are made, in thegenerallhomogeniallmafs of the wa- ters, are effected by this vivifying emanation ofthebenigne and bright fpirit of the eternall Unity, whofe root is the Word ;for in verity, according unto St. Paul, ic IS oritX'j this Spirit that doth operate all tn all. Andtherefore I mult needs conclude^Cor. i-t. with the kingly Prophet, and fay, O^era Dei mirabilia & amplafuht , qua ontmafeqi- ^ '* '"3' *♦# ftiinfapiemia: The workj of God are marvellous and ample ^ which thott hajl e felted in

U a thy

148

Pral. 33. 6.

Mofaicall Tbibfo^by:

Book I.

X Pet. 3.

Sap. II. 18.

Ecclus. i\, Prov. 9.

P'tTMni. I.

thy wifdom. And again, ('^erh Domi»t firmadfiiuc cxli & Spiritu oris eJHSemnis virtm eerum. By the wordofthe Lord the heavens were fa./,ioiied ani fafineU , and by the Sfirit ofhumottth each verme thereof. Which Words do feemto infer , not onely tfie ma- terial! fubrtance of the world, which is intimated by that word Heavens, but alfo rhe ina(£tingforni, that is, the vivifying beginning of all things , which hath no be- ginning, and this is lignitied by theAA-orti, and his off-fpiirg, the Spirit from the which the waters firft received their beeing; and then of thefe catholick waters werethe heavens, the earth, and elements made, in number, weight, and mcafure, that is to fay, wereeffedtedby afubdivilion , through the fpagerick ad of the felf- fame word or fpirit : And therefore St. Peter hath it , Ca/i erumfriks & terra de a- qrns & per atjUM confijlenti s verba De, : The heavens and the earth were of eld of waters, and bj waters, confifttng by the word of God. As who fhould fiy, after the Spirit of rhe Lord had ifliiedout of the dark abyls , ( for it is faid , rerbnm erat in p/iacipio , The fVcrd rvM in the be finning) and had given act and form, and confequently a name un- to the waters, (for it was faid, that ihe Spirit if the Lord was earned upon the waters'^ the fame Spirit did operate to reveal cxplicitely and particularly , that which the Chaos didat the firlt contain in it felf complicitely and confufedly,and that inage- jierality ; wherefore when it had revealed the univeifall matter of all things, which was water, it did by little and little anatomife it , and open the fee ret dofets thereof, to Ihew forth and make manifelt that which from all eternity lay hid in it, and was without form or beeing, and therefore elteemcd rightly for Nothing. And firrt, the fubflance of the world was made of it in generall , as it appeareth by this Text , AianHs omnipotentis mundum ex inform'i materia ejfecit^ The hand of the Omni- potent did make the vorld of a matter without form or jhape. And as St. Jerom intcrpre- teth it. Ex materia invifa. Of an tsnfeen or invifble thing. Then that watry and humid fubftance was divided into the heaven and earth , in diftinguifhingthe waters from the waters by the fame Spirit , which is the minilfring hand of the Almighty ; for the Text hath it , In habitt-.tione fa/.Ba coram tpfo n/inipravi^ I did adminijhr before him in the holy habitacle. And again. Sapient, a apud ipfumfuit cur.Ela ccmpcncns, Wif. domrvasjhe thatcompofed all things with God. And this was the feconddaies work. Then the lower waters were divided into elements, namely, earth, water, aire, &c. and that was the third dales reparation, isAiofesdozh methodically demonlirate. All which, Hermes expreffeth thus , (as is faid before ) Ex luminis voce verbumfa- ^um prodit, vertim hoc natum, humidx ajlans, earn fovcbat. Ex hnmida fiutem natura Vtfceribfis fmcerus aclevis ignis protemts evolans a'ta petit, aer cjuocjue lcvisfpirit»s pa- rens in mediam regiontm inter aejuam & ifnemfortiebat'-ir •,terra verc^ & (lejua fie invi" cem commixta jacebant , Ht terra fades obruta nufqu.tm paterct. The word which was made did ijfue out of the Light's voice, and this fVord being prefent and aj/ijfant unto the hnmidnatfire, didfofier and preferve it. Then the light fire, proceeding out of the bowells of the humid nature, foarcdor mounted aloft. The thin air a'fj, which is the father of the fpirit^ did eleB the middle region which is between the fire and the water , for his abode. 7 he earth and water did lie fo intermingled together , that the face of the earth was no where overfiowedor drowned by the waters. Wnereby it is evidently proved, that this thin fpirituall water, or humid nature, in it felf is no more than mans fpirir, with- out the vivifying ail of life; for as in the foul of every creature that liveth, there are two things chiefly to be required, namely, an Agent and a Patient ; fo where the one of thefe are wanting , there can be no created foul : for if that the world's life was onely the eiTentiall breath of God , without the vehicle of the created hu- mid fpirir, which is the'matter of heaven ; then that life would be fimple identity , and of one and the fame property, and confequently there would be neither varie- ty of aclionjneither any contra»Si:ion or dilatation of fyftole and diallole in things , and therefore no a£lion or paflion in the foul ; for without a palfive nature there can be no adion, arvd alfo without an a£tive naturetherecanbenopaffion. Now matter which proceedeth from water is the fubjeft of all palllon , as here, mother C haos was the female or palTivejunro rhe a(fHon oiDemogorgon, orGod, Alfoacl orform, which proceedeth from light, isthefubjeft ofallaftion, asltsfather Eternity, or the bright emanation of the fpirit of wifdom from the fountain of lii^ht, was the male or agent. From hence therefore it Is an ealie thing to gather , firlt, what the foul of the world is, and therefore of what parts it doth conhll; for wemuftconlider, that as every creature hath his interior and exterior, fo alfo we muft exquifitely fearch afrer an internall and an externall, in the foul , being it is a creature ; and again, that It is a creature, it is moll certain, becaufe it is not Iden- tity,

Sedt. 2. MofaicallThilofo^hy, i^p

tity,but Alterity ; for if it were Identity, it would be the divine unity or eff^nce, and confequently it would not be created. Now that it is Alteritas it is plain, becaufe it is compounded of two, after the conlilknce of Angells , foraf- muchashisibternallis a vivifying flame , ittuing or proceeding from the eternall emanation of life; ahdhis externall is an iviall fpirit,which is created, inaSed, and animated by this eternall emanation from God. Andforafmuchas the nature of that molt elfentiall and never-dying fire, isfaidtobeall, and in every part of the world, (and therefore Scriptures h'j , Chrifius adimpUt omnia ^Chrifi fiiUth all ■£o\iei ^ things. C hrijlfti efi oMntainomnibuSj Chnftis all,andm all, Dei Spiritusefl i» ccelo yColott.t, if. in Inferno y in extremis maris, in noUe & in tenehis, &c. The Spirit of God is in heaven, Pf»l- IJ?. 7. in hell, in the extreamefi parts ofth:feas, in the nighty and in darkfiefs. Sapient iam ef- ffidit Deusjftper omnia opera fna J God hath fowred out the fpirit of vpifdom upon allf" ^'

his workj. Spiritns Dei incorr.vpti^ilis ineji emni rei. The incorruptible Spirit ofGed is c in evury .king. Cwli-.m efi eifedes, terra aatcm fcabellum pedum ejw- The heaven is his if,i "' '* feat, and the earth ts his fontjlool. Spirittu fap ienti<e imp let or hem , The fpirit of wifdom Sap' i f lleth all the worlds &c. Forafmiich ( 1 fay ) as it is in every particle of this humFd fpirit, the which by his prefence is now full of dignity, that before was vile and de- formed; it is certain, that it maketh this catholick fpirit to live. And therefore this angelicall fpirit thus compofedof alterity, or of two, is called ^«?>w<i«;/W/, be-, caufe it is that catholick or generall fpirit, divinely animated from the beginning j which doth vivifie afterwards each particular creature of the world, proceedrnt^ from the generality to the fpeciality, and from the fpeciality unto the individuali- ty. So that the mighty queftion, fo often revolved by-thePcripatetick Philofo- pners,and fo flenderly by themrefolved, may hereby be fully determined, and enu- cleated, if it pleafe the wife and impartial! Reader rightly to confider things, as in- deed they do lland ;for by this, it is eafie to exprefs and diftinguifli mentem divinain^ or the divine emanation^ from anima^ or ihtfoul ; and again, the anima i:6m. fpirit us, or ths fpirit ; being that it is evident, that the mentaUradication , istheeternall and formall emanation , which is given or fent out by the Creator in her pofitive property, to create the world, and confequently the earthly body and heavenly fpirit thereof, of nothiiig,or non-aftuall exigence. The fpirit is that inward created fpirit of the world, or fubtlefubftance of the waters , or humid nature , fimply confidered in its fclf, which is animated and illuminated by that Archetypicall e- manationjand the foul, or <»»<wrfj is that union, whichis made between this hu- mid creared fpirit , and the increated formall emanation, which doth inform or create. So that by this we may difcern j hrft, what tht forma informans, or natura naturans, is ; then what the/o?w^ informata^ or the natura natm-ata is. The forma formans , o: natura nacHraas Is God, or the divine emanation, which created all things ; ihcfirma infarmata, or natura naturata is the created light, or the fpirit in- formed or illuminated, by the prefence of the bright increated Spirit ; and the in- created Spirit clothed with, orendvting that created fpirit , is faiato be veflitus, or amiElus Inmine e^uafiveflimente^cloathedwith light, tnatis, with an illuminated fpi- Pfal. 141, t rn, as with a garment. We fhall find alfo in Exodus , that in the fame Chapter, the '-.fpirituall creature in which the divine Spirit afteth and refideth, is rearmed an An-^""^-?- :.■ Igel I, in regard of his externall fpirit in compofition ; but again, in the fame Chap- jteritistearmed JEHOVAjinregardofrhe eternall form that adteth in it. Alfo 'the Angell isfaidtogobeforethelfraelires in apillarofdowdbyday, and a pillar offirebynighr. And again it is faid in the fame hiftory, that JEHOVA went be- fore, them in the faid order. And the wife manfaid. Putt fapicntia its tegurnen- Sxp. i«, ly. tftminterdiUy & lux jhllxris noiiu ^ IVifdom rvas a cover to them in the day time , and a fiarry-light in the ni^ht. And the reafon of all this is exprelTed elfe- where thu? , Noli exacerbare eum^ quia non feret defeSlionem vefiram, quoniam Exed, ii, xdl ^ome>7mcr.m efl in eo ; Do not ancer this my angel; for he vcilt not endure your defections, bec.wfe my n.-ime is in him, G~c. Where, by his name he fignifieth his word , which is God; ns ifhehidfaid, I doeffentially animate him, and I am within him , &c. That the foul of the world, orMensd:viaainmundo, fimply taken, is the divine mentall emanation abfolutely in it felf , being diftinguilhed from the created fpi- rit , this Text in Scriptures doth warrant : Animam er Spiritum dividit & difeer- ftitfcrmo Dei v'.viu: The fVord of God doth devide the foul and the fpirit,?iC. Where, by the word is ment the mentall beam ; by the Spirit ., the humid nature that exifteth by the prefence of the mentall beam , which God by his Word can withdraw unto himfelf, or emit according unto his will and pleafure. Whereupon David faid:

Deo

1^0 MofaicallPbilofophj. Book i»

Deo reclfiente Sflrhum fuum a cteattms, ex ff trait , emhte>itefpiritumrecrea»tftr bo' no ■ God receiving or ■t»lilo(ira,r<ir.g his Sfiritfrom the creamres they exf pi-re, butfendi/j? c.'fi his Spirit the]/ arerecreateiwjh life ^ird aoadmfs.hvid nowlwill prove all this ouc of fuch definkion<; or defcripcions, which as well the Fathers of the Church as the Philofophers, both Chrilhanand Gentile, have mp.de upon the foul in gcnerall, both as it hath a relation unro a body , and alio as it is in its hmple and feparated eftate.- 7)rtw<?/«3ffeemeth to define it thus : -^mmaeji- ftibflamia fpirunalis a. divi- nis fontibus entanaiJS') jimplex, ind'.jfolubUis, imtni^rtaiis^ libera, tncorporen , Qr istdi- vifibilis; qu^ntitette, figura, ponders, & colore carCKS 1 he foul is a. jpirituall ft<bjiance, jlp-iv'ing from the divine fountains, fimple , ind^jfolvabte, immortal^ free, incorporeaL, indi-vfjible', wantDig qnantitj^ figure, rvatght, and colour. Unto this alfo Bernard feemeth to confent. And -^ttgujlin defineth it thus.- EJl mens divma omnia mteUigeHi ^H*h omnibttfqt^e fe affimilans : his a divine Spirit^ that underfiandeth all things , and doth

conformitfelfnmo the jhape orLkjiefs of all things. hrid for this reafon,certain Philofo- phers fay, that it is made after the likenefs of the Spirit of Wifdome , which is known to be the Image of God : Foritbeareththelikenefsof every thing in it felf. Wherefore it is defined by them, to be the finiilitiide of all things. And verily it hath in it felf this power, to apprehend, and find out all thing";. Again , it is like unto all things, being that it is one in all. There are fome of the diviner fort of Myfticall Philofophers, that feem to conclude mans foul more fully in this defini- j •• 2jj_* , ^ x\oiV,Animet efl lux e^udtdam divina ad imaginem Verbi^ caufA can f arum, primi exempla- cap.^j. ris,creata', ft:bJlantiaDei,figilloi]ttef.gurata^ ctijtts character efi vcrbum aternt*m:

The foul is a certain divine Light , created after the Image of the Word , the caitfe of caitfs, and the firfi exemplar or image , &c. Another defines it thus : Efl res in- corporeaomni decore adornata, SanileTriniiati fifjimilata , dterna gle^iie. coaanata: It is an incorporeall thing, whch is adorned with all virtue, likjied to or refembling the Ho' ly Trinity-, and coizquated unto eternall glory. Somedodefcribe it thus : EJi Spiritus intelleUnalis femper vivens, femper in motif , & fecundnm fm operis offcium variis nuncHpatw nominibus, Dicitur vita dum vegetat , fpiritfts dum contemplatur , fenfut dumfeniit, animets di^m fapit, mens dum intelligit, ratio dam difcernit, mcmoriadum recordatHT, dum vult voluntoi; at ifla omnia non funt n'ift una effentia fed proprietate di- verja: It is an intellettuaU Spiritalivaies living, alrvaies in motion, and in refpeH of its divers operations in the body , it hath divers appellations afsigned unto it ■" For it is called life, in regard of its vivificative and vegetative property. It is called a Spi' rit, as it is converfant about contemplation , and ^ is a fpirituall fubjlance: and breatheth in the body ; it is called fenfe , as it is imploied about the AEi of fen- fation ; it is teamed -Animus , when it operateth in Knoivledg and Wifdome ; and it is named Mens, in regurd of its D.vine Underflanding : and Alemory , as it doth remember ; again, as it is afFefted to will any thing , it is called Voluntas: and all thefe names decipher but onely one Anima or Soul in effence , but divers and fundry properties or faculties, crc. And thefe later defcn'pcions are alfigned unto thisvivifying Spirit, asit is converfant with thebody. Now if welTiall du- ly examineall thefe delineations, of the effence and properties of this Anim.i, as well in her freedom from the body, as when it is included in it ; wefhall find it not to vary one jot from the tenor of my precedent affertion. For firR , we fhall obferveit tobcin itseflentiall virtue, the off-fpring of the eternall emanation, which came immediatly from God , for the inafting of all things , and then that it hath for its fubftantiall Vehicle, the thin fubtile created fpirir of the world, which makethit alterltatem, or acompofition of two, namely of the bright emanation from the eternall Fountain, and therefore in the forefaid definitions, icistearmed in regard of this Its interior, in thefirff, a Spirituall Subitance, flowing from the divine Fountain; inthefecond wf^^^imw^; in the third, the Image orhmilitude of the divine Wifdome ; in the fourth, a divine Light, after the Imnae of the Word, the fubltanceofGodwhofe character is the Word; in the fifth, thefimili- tude of the Holy Trinity, coxquated unco the divine Glory. Secondly, it par- ticipates of the mundane fpirir, and therefore it is by the fixrh and feventh t earmed (inregardof its fubftance) a fpirit that breatheth in thebody, and it is the Vehi- cle of the formall aft, which is in truth the divine mentall beam : being confide- redinitfelf, as the fubrtantiall and mareriall fpirir, in its fimple nature, iristh.ic which participateth with the creared fpirit of the woild. The union of thefe two, is called rf«/w<e, fo that anima includeth mentem and fpiritum^ or the divine and created nature in one , which fiUeth all, and animatech and vivifieth all things,

ac-

ScSt.z, MofaicdlThiJofofhy. K|

according ro the alfertion of fuch Gentile and Ethnick Philofophers , as I have ci- ted before, which I will prove no way to diflenc or vary fromtheteftitnony ofthe holy Text- And to make this theplainor, 1 will compare tht^m in order. And firft, I will begin my relation, with the Cabalilis great Angell , whom they call Mitaitron: w^hich by interpretation , is Dannm Dec, the Gift of God, which (as they fay) is thecatholickintelleftuall Agent, from the which all peculiar forms dodefcend. The A'poiWc [zkhy that the Lord doth vhi fie a/l things. And Sff/omo/t j. g ^ faith, thatthe Spirit of IVifdom IS the tree of life and the fonmaii^ or begtnn.ngof life: ' '

H»dtf this Spirit be thefonrtta-n of life, then the Son of Spach : ejfstdit Deus illam n^™ , fupra om»i.i opera ffta, & f'praomnemcarnem feaindum datum fit:tm: God poured it out upon all his xvorkj, andnponallflfjhinhisme.tfure. And this was that catholick angelicall Spirit, whichGodfencout asaSpirituallMelfenger from himfelf, and out of himfelf, in the form of an emanation, tomove upon the waters, and to Gen.i. inform and vivify them, and give life and being, not onely to the great world, but alfo to every particular thereof, and the emanation was this Word of God, by I^v" j-* whom allthings were made, and vivified, forafmuch as ;»«fw^ /«/<?: I mean that Collof. J* Chrifi which plleth all thmos, rvho is all in all , us the Apoftle faith, \y\iQinthe hegin- »ingmade the earthy and ihe heavens rvere the work, of his handr I zndzizzv his CKizi- iif\, i on oi Mth.\T\s,^, hcdoth (^zsSt. Pa:fl tiWcihus') psrtare omnia verba virttttis fn£: hear up , fi'jfer and fullain all things, by the vivifying virtue of thts W^rd. Which alfo David confirmeth in this • V'erba Domini firmattfnnt cxli, & Spiritu ah ore ejus omnii virtus eorum : By the IVord of the Lord the heavens were framed and fetled , and ^^'

by the breath of his mouth, all the virtues thereof namely, the life, prefervation, and being. The Apoftlethereforefeemeth to conclude thus: Dens mn aliqm indigens dat vitam (^ infpirationem & omnia : God needing not the ajfiflance of any , aiveth life Aidbreath, and all things unto ev.ry cre-ttttre. But each Philofopher cannot but ^ ' acknowledg, that Anima is nothing elfe, but that whichdoth animate or vivifiea , q^^ jj. body or fpirit : why then fliould not the catholick divine Spirit which filleth all, andoperatethall, and in all, be rearmed the fountain of the worlds life; by which itliveth, moverh, and hath its being, andconfequently the effentiall life, and Centrall or mental foul of the world, moving the created humid fpirit thereof, no ^j|y otherwife, then the fpirit which God breathed into ^.^^jw, did move and operate, Wifd.' it. i. in and by the Organ of the created aire ? What fhall the eternal] and vivifying Ecdus. i. Spirit of Wifdome, which is faid m///^//, and to be in every thing , which hath the nature of theuniverfall catholick and firll created Angell : (For EcclefiajlicHt hath Sap. 7. 12. it : prior omnium creata eft Sapientia : fVfdont was created before allthings , ) fhall it (being that it is as it were the catholick foul of the world, or life of all things ; for- afmuch as it is the emanation of the brightneffe of the Omnipotent, and the fplen- dorof theeternall Light, and the pure mirror of the Majelly of God , and the Image of hisgoodnefle, being one, ftmple, fubtil, permanent in it felf, and the moft piercing or movable of allthings. All which are the properties aifignedby St. Dlonysy unto an Angell , and by the learned Fathers before mentioned , unto a feparaied foul:) fhall it ( I fay) be in all things, and fill the heavenly fpirit of each world, I mean of the great world , and the little one, called Man? and fhall it not operate and aft the vivifying and multiplyingeffecl of his nature , but be idle, and vacant in the creature ? Did God fend forth bis operative Spirit to be (Vill, and not to aft ? Yea verily, the Father operates in it by his Vo'unty , and he ef- fefteth the Volunty of his Father in the creatures fpirit? whii.h it polfeffeth , ani- ^ ,. , mateth, and guideth, which way it pleafeth. And for thisreafonjKi^/f/j faich; Deo J""""- ^^' ferviat omnis creatura, cjuiadixifli, & faElafunt; mif^l fptritum tt4um , & cream ,^ funt. Sothat the great world may fay, and confefle , as well as man , that it was " '' made after the Image of the Archetype or God, and that in him itliveth, movsth, and exifleih. According to that of the Apoitle unco man , which is the little world. Thus you fee that the Cabalitt's ^/V«/r»» or Dmum D:i, whom they make the catholick intelleftuall Agent, is nothing elfe but that univerfall Spirit of Wifdome which God fenr out from this Throne ( ora«; the Text hath it) even out of his own mouth, as the greateft gift and token of his benignity unto each world, and the members thereof : to reduce them from deformity , and non-exi- ftence, into aft and formall being, and to endue them with lively feature , and to tender life, and being unto them explicitly, which before was but complicitly in- cluded, and comp'ehended, in the dark and gloomy fhadow of death, I mean out of the deformed Chaos, into a beautiful! fhape ; out of deadly deep and dark reft,

into

l^Z

MofaicaU Philofopby.

Book

into a lively aftion, and motion; out of obCcurity into Light : And this there- fore was tearmed rightly in the eies of wife men A'I'nattron or DoKum Del cathols- cum, which reduceth the univerfall Nothing into an univerfall Something.

But that I may the better exprelTe unto you by a Philofophicall Demonftration, the Anoelicall nature of this fupream inreUigence , called MttMtroi , and confe- quently of the foul of the world ; I would have you in the firrt place, to know the true manner how the Philofophers do demonilrate the harmony of the world , and his fpirit. ThePlatonick's Heptachord, the which he did invent, and adapt for rhedemonftratingof the foul of theworld , did confiR of feven firings, or pro- portions, partlyeven, and partly odd, namely 1,2,^,4, 8,9. 27. The which proportions, although Porfhyrie and Proclus have drawn forth in one line ; never- thelefs it appearethunto me, that Adrafi us zr\di CalcidiMs have more fitly ex- preffedj and adapted it unto the fides of a Pyramist or Triangle in this manner.

Tfi Creations

In the fummity or top whereof , namely where borh lines meet in one point, the figure of i. is exprefled with Unity , becaufe it participates both on the fide with the materiall exiiknce , and on the other it hath a commerce wirh the formal emanation, it is apparent that this point or Unity from whence both thefe diffe- rent lines, orftreames do i{fue, in the fountain as well of matter as form, and therefore it is as well Synefms's. as other Theofophers opinion, ( not difagreeingin this point from Holy Scripture) That Deus fit omne quod eft- quippe a cjho, per quern, & in qtto flint omnia. Quod fit mas & faminA, vel, ut Mercurius Trifme<riftus ait, Mtrir/fquafe.vih fecund Jflraus; quod fit potent! a, & dt.'is, q'lod fit forma & quod fiit materia. Imovere nihil eft quod ipfe m-nexiftit'. God {hy they ") is every thin ir that exifteth; being that, from him, hy him , and in him me all things. He is male and fe- male^ (as Synefim faith) or, as Mercurius Trifmegiftus will have it , He is mofl abun- dant in each fex : He is pHiJfance and aEl, and finally, he is form and he is matter. And verily they conclude, that there is nothing which he is not. All which feem not to differ from Holy Teliimony, which is, thuGodis all^ andin all, andabove all: ar\dtb<it in him are all things, and in hi-s Spirit andlVord all things con fift , &c. The fix Other figures which do correfpond unto one another, from the materiall fide unto the formall, namely the even numbers, that regard dire£lly the odd, namely the materiall number 2. regards the form.all ^; the 4. the 9; and the 8. the 27. do moll lively exprelTe the generall kinds of all creature?, with their har- mony.

Sed.i. MojaicdlPhilofofhy. kj

mony. And in the firft place, ic decipherech the Symphoniacall Degrees of the Soul of the wo rld,_ as fhall be cold hereafter : Forfirlt, after the example of the -(4r <:/;<?- tyfeiiom i.iffued2- which is termed by the Pythagoreans, the confufion of Uni- ties, and therfore it is the radicall or incipient imp;rfe(5l number , which is in re- fpecl of his confufednefs and imperfection in the lame relation unto Unit y , from whenceit fprung, as the bright eternall Unity is unto the dark Chaos , whith is, rudi^ indigffiaq.ie mules, arudear confttfed and :ndigt fled heap: And it is riohtly rearmed Imperfeft, becaufe that th^ eternall emanation which is all perfedion, had not as yet made it perfect : and for this reafon alfo , the watery matter that iffued outofit, isof it felfimperfeft, nootherwife then the number of 2, isefleemed in regard of that of 3. becaufe all perfeition confifteth of j.tearmes, namely a beginning, a middle, andanend, Sothatif you takeoneof the Unitiesof 2. for thebeginning, and another for the middle, then there wanes an end. If you puE an Unii y 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 alfo imperfeft : Or if you place one Unity for a mean and the other for an end, here alfo you have imperfe- ction, becaufe there wants a beginning. In like manner, if Unity had not emitted his aduall emanatiom as a bright Unity of life , the 2. or deformed matter of the Chaos had Hood in his duall, cont'ufed. or imperfed eltate; that is, without the form,orfhapeof anyperfedt thing, I mean a plain AT/ A;/ or AH^uidinfotentia & nonalltt : Something in fMtff'tirice and >iot in act. So that matter ( I fay ) before ic was informed by the Unity of Light (which maketh the third Unity) was racu- um& inane, Vacuity and inanity, becaufe it wanted theprefence of the informing Unity, or aduall emanation, toendueic with the title of goodnefle : for after the bright emanation was made, then vacuity was changed into plenitude ; puiflance into aft; darknefs into light; and a deformed matter, into well formed , and vivi- fied waters, and, in a word, imperfection into perfection. And thereupon it was faid, that God fawthat it was good, that is , it was replenifhcd with his virtuous EfTence, who was all good and onely goodnefle. By this reafon therefore, name- ly by the addition of the formall Unitv, the manner of confufion and of imper- fection, which is the materiall duality, tnat doth Symbolize with the Chaos, which is the mother of matter, perfection is brought into the world, which by anima- ting the pureft and fubtiler waters, doth unite the mentall Light with the heaven- ly Spirit, inan Angelicalleflence, which doth afterwards animate and inform all things And this formall Union is Symbolically expreflid, by the figure 3 . vvhich for this caufe is termed, the firit number of perfection, and the number of the Soul or the radicall number of form in the courfe ofnature: henceforth therefore it Cometh, that the Platonics and Pythagoreans do exprefle matter, vvhich is ira- perfeCt in it felf, by eaven or imperfeCt numbers, and according as in the Achety- picallvvorld,defignedby I, 2,3. in form of the facred Trinity, there appearerhto be three Ideall dimenfions in one divine nature, or eternall enence, whieh prefenc in their manner of progrelTion a Root, a Square, and a Cube, which import a fu' pre<tmfoul,afptrit andbody of the vvorld,Ideally painted out in the Archetype and that thefe three feem tobe raifed out of one i. or Unity (for multiplying i. by the root I. doth produce i. and its felf whiv.h makes 2.or a fimple Ideal fquare, and mul- tiplying it again by i.there rifethbut2.and i. which make 3. or a Cube, which ar- gueth the perfection of the Ideal world, which was in God,if we take the two radical compounded numbers for roots, we fhall produce after this pattern the created or exemplar world, namely we fhall find out three dimcnhons; to wit, longitude, lati- tude, and profundity of the matter, by the inquiry or fearching out of the Root, Square, and Cube of marter, the root of matterthereforewas 2. for though the fupream unity had multiplied or dilated it felf in 2. arguing its firft-born iflue, yet becaufe the holy Spirit of illumination fhined not f">rth , all was dark ^noad no!-, wherefore we muff imagin, that the multiplication of matter in the world, is nothing but variety of penetration of formall light into the watery abyffe, or materiall multitude : For the thicker marter is , the nearer Qie appearerh unto her root 2. or the dark Chaos. Again, the thinner it ismadebythe opulency of the formall emanation's bright prefence, thenearer it appeareth untothe root of for- mall Unity This myftery (I fay) being rightly underftood , all fcience even in theabHrufeft Philofophy, mayeafily bedecyphered. Theroot of matter there- fore which is 2. imports the dark Chaos, theroot of form which is 3. imports that the root a. or the dark waters , is animated by the formall or bright emanati-

X on

^^^ MofaicallPbilofofby. Book k

on of Unity or i. and To the firll z. was accompliflied, snd the fcul of the world created, namely by the Ang-li all emanation. And thus was the Cabaliils Ai,- tanronoz -^n'tmar/tiiKdi firll producedj which, a cording unto their traditions, is faidtobethefirlt creature that was c:e.ited, agreeing with that of Eccleftapcus: Ecdef I. Prior owrnum creatasfl Sapontn, Deus C: eavic .ilum in Syirtttt Suucto: H^'ifdom tom created before ail tbiHgs.God crea-.edher tnthe Holy Spirit^&c.hVid in and by this An- gelical creation,all other Angels werealfo niade,and therefore it is iix&.ihriflas eji Colofl.i. 13 ■ Imacro Dei inv'fibilis^Primogenitus oninh ere a: lire in^:io edita fttnt Hn:v. - fA,fi cmlls'ii' tit tei ra vifihilla, & invijibtlia^five Throni,five Dorninationes, Jive Pottjta es, omnia per ipfumf & h: ipfo omnia ffint, & iffc anteomnei-) & omnia in ipjo conjia>^t, Chr.fi is the Im^.ge of the invifble God; being brought f^rth bsfore any creatttre, in whom all thinqs^ as n'cll vif'ble<, m invifble are n/a 'e, both i» heaven and earthy whether they b: ThroneSy or DorrtifiatioKS ,or Potefiats,all are made bj h'.mytndiyi hirriyandhewas before any th'ina ^ and all cor. fi ft- it him. Loe here is evidently defcribed the true vivifying Spirit , which not onely made all, and is all that he made,bting that all are in hi n, doing the will of his Father in all that he hath made, whom the Hebrew Rabbies call Aiaat- tro/7^ ox Dontem D^/, and the Prophetj AlAgniconctUi Ar.gelum, the Av.fel of the arenc cou'iccll : Etvocalfitiir nomot ejus (faiih the Prophet ) magfiicor.c- i Angem '. •yr-, yindhi^s name Ita'l be cilled^The Angel of the great cou?jcel,&c. Thus by themulti-

plyingof 5 in it felt, we h we the created formall fquare , which imports the nine Orders ofche Angels, which vary according tothe multiplicity of properties : by which the effluxion or emanation , that is lent out from this infinite fountain of light, doth operate diverfly in the world , according unco the wiU -f the Father of lights, which fent it forth. And the formall Iquare 9 , being joyn^c with the mate- riall fquare 4 , doth animate the heavens, which by infpi(rati')n o: mulri plication aremadccorporallor cubicall ; fo that all bodies are made of thofe thin fubftinces, by multiplying of each fquare in his root,whereupon the cubicall form wil be 27, andthat of matter 8, which argueevery elementated or compound matter: and as the more the matter is multiplied in it felf, the darker and thicker will ir be; fo the morethat light is multiplied in it, the lighter, thinner, and morofpirituall will the creature be. Infomuchthat the formall root, and fquare, and cube import the effence and fouls of creatures, as well fuper-celeftiall, as cclcliiall and elementall, which are more or lefs dignified with form ; for according unto thefe multiplica- tions in form, the more will the creatures be exalted in excellency. You fee now howfar, andby what proportions, as wellfpirituall as materiall, the Platonick harmony of the world extends it felf, and may obferve, that where this harmoni- ous proportion between form and matter is not , there muft needs be as well fpi- ' rituall as corporall dilTention,or difcord,andconfequently antipathy. We fee alfn, that the root of life is fixed in the angelical! compotition, which is of iiniple,li5ht, & pure fpiritual matter,fo that the eternal fapi;nce,or effential foul,i5 the aA of the Angels; the a:vial angelicall fpirit is the aft or effential life of the {hrrs,or heavenly 'influence; andtheftarry influence is the foul andlifeof the winds, the fpirituall. emanation from the wind? do fourfoldly inform the catholick fublun.iry element , or lower waters 5 the element doth animate the meteorologi'"all impre'TTions , and of thefe are the compound creatures compared , which draw from the divine foun- tain of them all, being one fpirit in effence, but multiform in regard of the variety of oFgan<:, by which it worketh varioully in the world. So that it appeareth, th.it God animated immediately iheEmperiall heaven,ortheintelleftuall fpirit, which is the feat of Angells, and rbis we compare to the root ; theemperiall heaven ani- mates the llais, or stheriall region , which we refer to the fquare ; and the (farry heaven i'^, as ic were , the male, or multiplyerand vivifier of theelementary regi- on, and his creature- , which we compare unto the cube. Verily, not onely the abRrufe Cabalitirs, but alfo the profounds!! Philofophers , have made an everla- iiing memory of this perfect and formall root , or ternary number, with his triple dimenfion; I mean not tliar which is taken for a mercatory number, or fuch an one as the vulgar Arithmeticians do ufe in their Algorifm, but as k isafpirituall and eflTenriall charafter of numeration , proceeding from a certain circular revolution and fquare , and cubick mulriplirarion : And therefore the Learned have founded on this fubieft theirformall and myllicall ylrithmet c!^ and Geometry, which are not exercifed about common and vulgar fubjefts, but wholly employed about the pro- found m^dirations of the truz( ab^le , nirurall A/'^^^/V^ . andeffenriall '^/cA/'/w^, Vv'hichbecaufctheignorant vulgar people do rafhly condemn undet thofeDitles ,

are

Seft. 2.' Mofaicall Philofopb/i jj^

are othervvife tearmed by the myllii.all , with the name of the fciepce, EIem:nt4ry, Ce!ejiitill, and .Supermundane , as well becaule icentreateth of feparaced Inrelli^en- cesand fub(bnces,(asfome doltyl;-. them) as alfobecaufeic i^ thevvorthiefl of all ethers tobeunderllood, as being convcrfanc about the knowledge of the Creator; forthegreateft perfedion in which man may molt- glory , is, to attain unco rh.- true knowledge: of God, v\hich alio the Prophet dorhteilihe in thefe words. Lit Kottheivife g ory in h:S it ifdon;^ tto ti.efiroi'g nuni :>t hij Jfrength ^ nvr the rich m.in in his r.ches; but let h m that will ^^l rf ^ ta:4;n and glo'^y , in ihai he knoweth Md "^' ^' underftandeihme. And verily thele are the three mytlicall fcicnccs , which are by wife men appropriated unco the knowledge of the three worlds ; I mean,rhe Inrel- ligible, the Celelllal!,and Hlemenrary,reprefented, according unto theCabaliils by rhefe three Letters ofthe namemiJi Jd.,m. Alloihethreep.vtsof nanjrermedthe little world, to wit, the Intellect, the Soul, and Body, whi, his fubjeCl to altera - tion and corruption, as alio the elementary part. Upon ihis foundation alfoj the ^^^^; Z^'Jr faid , That there are three thingswhi.h correfpond unco one another in this ternary dinienlion, fo'aOpuch as they are framed or formed afte" the pattern of the Archetype, and radicall Idea, namely, the Tabernacle of God whi.h fJMofes erefted, the Temple ofiVWww, and mans Body, according unco rhethree manner ofnumbers which were applyed unto them, namely, the vocall or operative, whichis the extrad ofthe meafure unco the elementary world; the formall, which is extraft from the vocall unto the celeftiall ; and rTie racionall or divine , whi^h is extrafled out of the formall unto the intellettuall. I will make all this plain by thereall defcrtprion ofthe Tabernacle : This Tabernacle did fymbolize with the three worlds in his parts, for the former of them was uncovered , and wa; expofed unto the winde, rain, hail, fnow, and all other impreffions , which areingendered in the fublunary world, with perpctuall alterations and changes; and unco chis part , the common fort of people , as alfo the bealls, in an airiduall vicidirude of life and death, did refort , by reafon ofthe continual! facrifices which were flain and offe- red in this place. And therefore this region importing the cube of matter, is rightly referred unto the elementary world, which iscompofed ofthe groffer wa- ters, as of a fubiiance fluid and unliable; andfor this reafon it improperly called , the worJd of darknefs, wherefore the Evangelirt in one place (lyleth f he devil! , the Prince of darkneffe; and inanother place, thePrince of this world. This region al- fo hath his relation unto the body of man,

The fecond part ofthe Tabernacle , which vva'^ burnillied over with gold, and il- luminated with a Candleliick of feven li?,hrs, doth decypher out thei^arry heaven, and his fevenerratick lights o; Planets ; and this heaven, as it is in the middle be- twixt two extrcams , namely, bet \veenrheb-ight fountain ofthe formall or em- penall heaven, and the obfcure and dark abyfTe of matter, or elementary world ; fo alfo it doth participate ofthe two extreams, namely, of water and fire : Andfor this reafon the heaven is called ofthe Hebrewes D'^nUl'fci , -^ ■ c-malim^ of 'vDt4 e^ch^ _/?'■*, and D''D»»*r>w, w^f?'^; in Greek ix£/?^>', ^najt igneus aer. But the watry body or matter of it is therefore inco'rup'.ible, becaufe her appetite islo fulfilled by the affluence of the formall neclar from above, rhat itdefireth not any alterarion ; and touching her adlivicy and motion , it hath it from that eternall emanation , which -is faid by 5o.'e»wa loh^the ntoft nwvab eofallth-nrrs; and, in verity , it is the firC: Wlfd. 7. catholick mover, who is faid to be thePrefident of the p ■»»■<»« »;?Z>i.V, at whofe ad J allthe inferiour intelligences do move about their routing and twinckling fires, nootherwife than at the motion ofacericrall wheel, many excern.ill wheels do move and have their life. Thui we may fee, firit, why this region ofthe world is tearmed Heaven , or fphear of equality , namely, by reilbn of his mixtion in e- quall proportions, of form and matter} alfo, why it is called the fphear of the foul ofthe world, by reafon rhat it is compofed ofthe pure fpirit ofthe witters j which is female and paif-ve, and the bright fire or act ofeteiniry ; for the mental! divinity doth by and through this humid natu-e, which is his vehicle , act and iTiew forth his vivifying and emanating property, in and by this fpirituall organ; and rheref ore doth all life confift\ ex cali.oelftntinli, & humidor adic ah ; ofeJfe>tiallheat, as the wafcuii-.e or a^Jivc; andradcallmoWHre, us the female or paj/ive. This region there- fore is referred unto the vitall foul in man , and hath relation unro thefquare , as well of form as mtrre-, which is in themidlt between the cube and the root.

The third pirt ofthe Tabernacle was the Sa>i'Tumf.i:.Ei}yn/n , and doth reprefenc the fuper-celeftiall, or intelligible foul, or emperiall fpirit , fofafmuch ashisfub-

X 2 fiance

K(5 Mofaicall Thilofojby. BooL i.

{lance is altnoft light and fire, and it is thought to be the feat of the Angells, which are the minifters of their great Prince the Lord of light : And this isargu;dby the prefence o\ the two Cherubins , or fiery Angells , which with their wings do Qia- dow the propitiatory. This heaven hath his relation unto th; intellect in man, which the Hebrews call AV,;/;i«»>/:', and the Greeks N^uj, the Latins yl</?;jj, or the mentallbeam, which hath the dominion in mans loul. So that we may difcern , that in the great world, the angelicall heaven b>;ing moil formall and fiery , is as ic were the foul of the xtheriall heaven , for by it, and from ir, this region receiver h his life's motion and being ; as alfo by the like proportion the celelliall or itheriall heaven is the foul or agent of the elementary region. For by means of the Sun, Moon, and Starrs, whichdart down their beams and influences upon the earth , as arrowesagainll a butt , the ^arth, and water, and all things therein, do ad , and live, and generate, and multiply ; fo that the heavens are eileemed by all Philofo- - pherstobethe Male, and the earth and other elements the Females , between the which, all generations are made in and upon the earth, and in the fea; for the earthly body cannot operate without a heavenly touch, yea, even man himfelf re- quirethfor his generation the heavenly ad and aid: and therefore Ariflotle conclu- deth, that/i'/ G" homo general homiuem, the fun aid m.^n aoth ino^ender a m.m. Again, all Philofophers in generall agree in this, namely , t\\2.x. p.feriora Agunt in infer. ora^ more m.irts infoeniifianf^ the fufcnor badies do operaie upon ihe inferiors, 'm the man upon the womm. And the Maxim of all fuch Cabalilts , as are converfant in the myRicall Keuch W. 3. Thdology, averr, th^l omnes res Inferiores fintriprifentativ^fuper/orum- & f cut fit De arte Cab, laferhis, fie agitur fuperms^ yillinferiotir thinas are reprefeniottrs or images cf the fit- ferionrsi and fuch as the tfiferiottrs arc,ffch a.fo are the fftper tours. Ana in verity, a notable pcrfon,and well feen in this aUlruce learning, doth aver,rhat the seviall or angelicall heaven, is framed after the pattern of the eternall and ideall world, and the temporall elementary heaven or region , is the image of the celefliall or • aetheriall; fo that the images and the adions of the darker world, have their ideall fhapes in and from the lighter and flarry world ; and the Harry world's fliapes and adions were firli delineated in the intelleduall or angelicall one , and they again proceed originally from the radicall pattern without beginning in the Archetype. I conclude therefore, that both Theology and the myliicall Philofophy do con- fent,thatGodis well pleafed with the holy ternary , whichis the hrit odd num- ber in the Arithmeticall progreffion ; for we Chriftians honour a Trinity ofPer- fons in one Deity ; and>4ny?«/fffa!th. That we are intruded byanaturall kind of inllind or habit, to honour God afterthenumber of three; andhefpeaketh in this but reafon, being that in the ideall world there wa> three properties extraded out of one unity, after whofe examplethe reall world was afterward made; fo that the Trinity in Divinity was the root of all the worlds formall compofition. For by the roor 5, the intelleduall or angelicall world was deciphered ; by the fquare 9, theceleftiall world ; and by the cube 17, the elementary, as by the Platonick lear- ning we may gather. But as for the Cabalifticall Rabbies, they confider the quan- titative proportions of this Ternary after another manner; for as the cube of three confilis of three 9,fo they take thefe three 9, & order them in this ternary pofition, 999, which makes nine hundred ninety and nine. So that after the rule of Algo- rifojthe firlf 9 towards the right hand is a fimple digital number, which becaufe of • itsfimplicitVjformality, andefl'entiality , is attributed by them unto thenine or- ders of Angells, which belong unto the intelligible world. The middle 9, impor- ting fo many Tens, doth feem to partake one way of form or fimplicity, and on the other hand of matter , andthcrefore they allot it unto the nine orbes or fphears of the ftarry heaven. The third 9, which is the place of Hundreds , importerh a dee- per andmore materiall compofition, belonging unto the elementary world, all which do at the lail terminate in Man , who is as it were a paffage after the fisure of uniry from themnntocclefiiall things , and from thence untointelleduaU. To conclude, unity, in whom the Philofopher L«/c/p^r did place the foveraign good andhappineffe, being added, unto the three novenaries, will make a compleac thoufandjWhich is the cube often , and th: end of all numbers , according to the Hebraick calculation. Alfo the fquare of 3 , which is 9, by addition oiAleth, which is I , producerh a Denary, or the number of 10 , beyond the which, as ^W- /?«/eaverreth, no man bath ever found any number. After rhe forefaid ryp; rhere- foreor image, the antient Law did make a partition of the fruits and goods pro- ceeding from the carth,ordaining the centenary number,as being more material and

groffe

Sed.iJ MojakdlThilofofby. i^y

groffe,uncothe Laicksand profane perfonsjthe tenths it ordained & allotted to the Church-men, Prieits or Levites; but the unity or denary ic relerved for Gods por- tion, who (as is proved before) being all, is neverthelefs but one ; even as from the trunckof a Tree doill'uemany bunches, and from thofe branches again many fprigs , and yet are all concinuated and undevided from that one trunck, from which they have their life and being; or as from one body of the Sun, an infinity of beams do fpring, not feparated from the eifence of that Sun. But to return unto our purpofe. The faid Cabalilts have adapred and fitted the name of their great An- gell, which they take for the foul of the world, unto this very triple ternary, or formall proportion, namely, 999. arguing thereby his radicall, his fquare, and his cubical I extention, or emilfion ofhis divine form unto the profundity of matter, andconfequently that heis ^7>/jrfand Owf^<i, the vivifier of all , andprefent in all, and through all : For the Letters ot the name Mhattron far hapanim^ which fig- nifieth thePrince oi Faces, which is taken for the foul of the world , after the cal- culation of the Hebrewes amount unto 999. and therefore this name, with Let- ters befitting, do import this number , and yet neverthelefle with this confidera- lion, that the etymology of the word by interpretation may import donum De/, or the gift of God; for what greatergift Could God impart unto his potentiall crea- tures, and in generall unto the great world , then his eternall Spirit of wifdom ,or his onely Begotten, to make them of fomewhat nothing , and to take away all de- formity and nullity from the water, and to fhapeout ofthcm a Heaven and an Earth, and to figure out in them all the creatures thereof, and topreferve them in cxillence, elTence, and lively being ? This was therefore indeed the true catholick donum Dei, o'cgiftofGod, whofe incorruptible nature is in all things , and fiUeth .-, all things; and as it is themoftmovableofallthings,foit operatethallin all, ac- v/'r/l** '' cordingtothe will of him that fent him. And therefore in regard of the office, and as he was an emiflive Spirit , fo was be nor unworthily named by them, the great or catholick Angell,had not Scriptures in plain tearms feemed to intimate fo much.

I could alfo demonltrate, that the world, and his foul, or life, was fhaped after the image of the Archetype in this manner : From i, which was all light, in whom is no darknefle , did a iffue, which was9«M</«o/, darkneffe, or the dark Chaos , fo called, becaufe unity did not as yet fhine forth to inform them. Betwixt thefe two extreamsis? interpofed, as a peaceable or charitable unity , between meet light and darknefle, or the Spirit of divine love , who reftingin the midit between thefe two principles, unirech the divine formall fire with the humid materiall nature , or fpirit of darkneffe, making a union of two oppofite natures , fo that both natures do remain in one fympatheticall concordance; and therefore this formall ternary is called, hi gamer) turn elementorura [item (^ amicitiam conco ■■diit vine fills conne^ens; The ligament of the elements, tying together hatred and love rvjth the b.t/ids of concord. I ex- preffe them thus.

Dens 1 Lux.

Caelum 3 Spharaaqualitatis,

Terra 2 Tenebr£.

This excellent harmony of the foul of the world , is elfe-where moft fitly ex- preffedbyme, by twoequallPitaniidicall (hapes, whereof the one is formally the other materiall ; the bafis of the formall is the immediate ad of God , or the infi- nite and onely bright Unity , anditimporteth the emanation of the creating and informing Spirit, fo that his Cone doth penetrate unto the very center of the dark earth or abyffe: And contrariwife, the bafis of the materiall or watry Pyramis, is in theearth or center of darkneffe , and the Cone afcendeth unto the center of the bafis of the formal Pyramis, in this manner.

Now

>?8

Mefmcall Philofofby.

Book I,

^ySrmtmt^^

Svhcrum

YtdMet-eoroL Soi-. 2.1 i

iE/cj vua.lim4iJ' :

Now where the interfeftion is made between the two principal concurrences^ I have framed a piece of a circle , which circle, because the portions of the formall Pyramis,andmateriall, are thereequall, we therefore with the Platonilts do call Sfhitram aqHalitat'is^ or the Sphear ofe^juaH.y ; or, as they in another refpe<ft tearm it, the orbe or fphear of the foul of the world, whichis juft in the midA of the (tar- ry heaven, called for that reafon c/£ther., tjuafi i^nem aer^ a fiery aire, as who fliould fay, an equall portion of thefpiric of the waters , and of the formall fire defcending from God or Unity, (as 1 have exprefled before). And therefore as we placed in the precedent demonUration the 5 in the center or middle of the line , between the di- vine illuminating unit) I , and the dark Chaos, or deformed dualiry a ; fo in th; world was the fpirituall body of the viiible Sun of this typicall world placed , in which rhe invifible and increated Sun of the Archetypicall world did put his Ta- bernacle: and for this caufe it is rightly rearmed of the Platonics, the fphear of the foul. And verily by effe£t we find, that all vivification doih potently fpringfro-n the folaror Sunny influence: and as for the excellent beauty of the creature, as a!- foin refpeft of the vivifying aft thereof, ir isanevic'ent argument , that ic nhoun- deth with the blefled fparks orvivifyingbeams of divinity. Again, that itisrhe bright organ, by which he that vivifieth all things, doth imparr and pour forth rhe fhowre of his benignity, or divine Neftar of life, continuall experience teacheth, even the nieanell plowmnn. Now that this mofl excellent and perfect concord of life doth remain principiUy inthe midltof theline , drawn from unity, or the fountain of form, to the earth or duality, whichis rhe founrain of matter, T p:-ove it thus by the accords of Mufick: The p;rfeftefl:confonan-ein Mufickis Dufpafjn^ and of all rhe other fymphoniacall accords , it approacberh neareil unro thef.icred llniry in Divinity, for ir is halfunifon , and therefore it is rii;hrly compiredunro the bieffed emanation oflife which came from unity ; and for that reafon ic is

:ight-

Se<a. 1. Mofdcall Pbilofopby. i^ ^

riohdy cearmed the Idea or image of a unilbn : And as the unilon like one effence in Divinity, doch coinprehind three Pcribns , importing the three accords in the Archetypicall harmony. So Alio ihiDiapaJ jncomp chcndeth in it the two other accords belides it felt, namely, Diipente, and Di injj'aio..: Now that this raoft per- fed confonant oiDta^afon is planted in the mid(t ofa unifon, and doth, as it were, ■ beget in it felf two perfect chords, or D.jj'afus, which be contained within it felt, I prove it thus : Takea Luteor Bandora, andilrike any of the Itrirg; open , and thenftop that lame Itring exa(i;tly in the middle of it , and each half will founda D.- Apufon unro that open unilon ; fo th.it the unifon which is made by the ilriking of the whole llring open, will be divided into two Diapafons or molt perfed confo- nants unto the whole; which is an evident argumentjthat the pecfection of the Di- apafon is in the feat of the Sun , and confequently, that the formall and lively ac- cord of all the world, isnootherWifein that centrall or middle place, then the hearr,whichis the feat of life, is in man : And yet by the bjams ofthe Sun, this life ofthe world is made catholick, andfillethall , no otherwife than the vitall blood doth univerfally expanfe it felf in the MicroLofm, by the ehannells ofthe arteries.

[• But I fear I have followed this point too far , top.ove and maintain the foul of

rhisworldj wherefore I leave it, to come direitly unto the point, being that in my

iMofaicall Philof -phy, to wit, in the fourthbiok thereof , 1 have fully p-^oved and

'maintained that Tranflation of lerom to be right , namely, Pofnit tabcmacHlum ftt-

r. um infole, he put his tabernacle in the Sun. I will proceed therefore unto the fecond opinion of the Philofophers.

The ancient Philofopher Bern crhus ^ Orpheus , with the Pythagoreans, do judgethat all things are full of gods ; and again , all thefe gods they referre unto one Jttpiter : where, by gods, they intend the divine virtues , infuled into things, which Zoroalh- called divtnos dlices ; Sjinefins the Billiop, SymboLicM ilUcib. as; o-

I* thers tearm them lines; others forts, on which the virtue of things do depend. They erre not much in this faying, onely in appearing to divide the Godhead into diver- fitiesof gods : but they feem toexcule therafelves of that error, in faying , that all thofe gods had relation unto one y^p/rf?-, and fo by chat word [relation] they preferve tne continuity and indivifibility in the Soul. They agree therefore with Scriptures, in that their meaning is, that this divine elTence is in all things: For as Scriptures acknowledg, that the cacholick Spirit of Wifdomeis one fimple Spi- rit ; and yet it is tearmed by Solomon, multiplex or mamfold in refpect of his mul- 5 tiplicity of action, or property in creatures which it animateth : for it is faid to fill the univerfe. And the incorruptible Spirit of God to be in all things , and to wifd r. give life and motion unto all : forafmuch as it is om^i re msbilior, more mjv^b e aad'^M. 12. fprightfall then aity thif7£, andbe'.ng but ene thing, it is able to do a'l things, .'t bein^ per^ Wild, 7. nMnent in it felf, and the'-efore doth anlm.itc all, being tha: it is in all and every where. For this reafonalfo the Poets fay : Omnia Jovis plena, that all a-re full of Jupiter. That is to fay, the effentiall beams of this Eternall Jupiter or JEHOVA are in every particular place of the world, making things to live andexiit, by a diffe- rent property. And for this reafon, they conclude that ezw«i<Jiiwp/e»<j (as is faid) all things are full of gods. I come unto the third.

The Platonifts, andallthofe Pliilofophers which parrak^ with them , differ in nothing from 0;p/;v°;^j, Democritus, and the relt, faving, that thofe call that the Soul of the world, which the other tearm J::p:ter- and the Gods which pofTelle all things, they nominate peculiar fouls ormentall blames, which depend and have a COntinuated relation \iT\tothe Anima mundi : ai the mcorrupiible Spi-lt of the Lord, ^.f . that filleth each particuler is not difconttriued from t ha: bumid fountain Tvhiih fillethihe ' ' ' ' univerfe.

It is evident therefore, by this which is already faid, that all the fubfequent opi- nions of the Philofophers , touching the ^>iima m".nd^ ^ may be fully confirmed and maintained by the felf fame reafons, and therefore I will fay no more touching* this point , at this inftant. \

I conclude therefore thus, that feeing the Soul of the world hath for his inter- nal 1 ict . the bright emanation of the erernall Unity, and thefubcile catholick created Spirit for its humid Vehicle or materiall Organ, which is its externall, in which, andby which, it operarerh in all, and overall. We mufl: acknowledg that there is a kind of contrariety in the very catholick Soul; for elfe, would not action and pillion be in the created Soul (which is fo called, becaufeicismadeof alteri- ty, that is of two, namely of a created palTive , which is an off-fpring of the dark

Chaos,

\6o

MofaicaU Philofofbyl

BooL

Tiniind- i.

Timtnd. 8.

Vinund. 9.

Chaos, and therefore apt to move unto darknefle, by a naturall inclination; and of an increated adive which feeketh toDeify this Spirit , if it do adhere or incline uncoitj and to exalt its light. Hence cometh it, that, by reafon of this Spirit's divers inclination, there are good or bad palTions ingendred , not onely in the hea- vens and earth of the great world, and their creatures, as well celeliiall and ele- mentary, as animall, vegerable, andminerall; but aUb in the little world, which is man, as lliall be exprefled in the firif Chapter ot thenextBook. But tirlt, Ideem it moll fit, to open unto you the tme myliery, how the peculiar Soul of the little world, and then how all other Souls, as well animal, vegetable, and mineral, do proceed and fpring from, and afterwards arepreferved and multiplied by, this catholick Soul of the world: whichisadoubr, not fuUydecided by thebeft Phi- lofophers, even unto this very day. And therefore ought this difcourfe of ours, not to be flighted, or lightly regarded, even of ihelearnedeft of this our Age.

CHAP. V.

How all particular Salt Is aye faid to fpnng forth or proceed y 4»d tken afterrvardt

to fjAVe their pre fervation and multiplication ^from thiS gene all Anima

mundi, or Soul of the world : and firfl to be^i» wnh

that of the meft noble , -which u of the l.ttle

world or Man,

HErmes (called alfo for another reafon Mercunus Trifrnegljlus) faid rightly, that the world was made after the fimilitudeor Type of God , and therefore as the oneis tearmed A> chetjpns , fo alfo the other is faid to be Typus -. For this reafon therefore in another place he faith: Sciomundum k Pw, atqne in Deo, homlnem vera a mmido & m mandj conftflere, prmciptum autem comprehenftoq e oruniuw Dens: / know (fnith he) that the world is from God, and in God, and that man is of the world, and in the world : Put God u the beginning and the comprehetifon of all things. And again, he fpeaketh thus elfe where, in a generality : Detts efl Cofmi Pater y cofnuj vera eo- ruwy (jHAinCofmo; cr cofmns ^ttidem Dei pLus , & jureCofmits appe.lMus efl, cjuia omnia veritate generations exornat , necnon tndefnentivita. operatione, perpetna nectjfi- tatis celeritate etementorumcommifiione ordtne genitorum. Cofmus qu^citr.qtie ab Ipfa criiine fi^fcepii ,a Deo perpett'.o fervat : Godis the Father of thercorld , the world is the f At her 0 f them that are in the world^* nd the world is the off-fpring ofGod^and it is ri^ht- ly called Cofmus, becattfe it adorneth with verity every kjnd of generation , and alfo with a never cea/ing operation of life, and a pe'petuallce'erity of neceffitj in the commixtlon of the Elements, vfhtch by order are brought farth , &c. In all this he varieth not from Scriptures .• For that in the beginning, God is faid to have made the world of amarterwithout a form, and to have adorned his humid narure or the heavens withhis vivifying Spirit, which filleth and operateth all in all, ( as I have told you before) and that from the breath of thefelf-fame Spirit of life, all the creatures of the world are animared, and from the fubftantiall Elements in the world they receive theirmatrer. So that as Godby the pouring forth of his bright vivifying and all-adling Spirit, did make the humid andpalVive nature of rhe world to ope- rate, andtharfo animated Spirit \s\\^c\i\% m\\&6,jecuyid(tm totHm& in cjitalibet e]ns parte, m all and every part, with his increated Animarour,is rightly called the Soul of all the llniverfe ; So we ought to make no queftion at all , but that every parti- cular Soul in this vaulted machin of the world, doth depend and is piwcreated, preferved, and multiplied from chit catholick Soul, becaufeici'^ an axiom infalli- bleamongPhilofophers, that the whole dorh com.prehcnd each pa-t, and again, eachparcicubr harh his exigence and being from the whole. But the world's ca- tholick materiall Spirit is inaftedand preferved by rhe catholick Erernall Spirit, fefir our from the Fountain of life, to inail; and vivify all thing>; Which increa- ted Spirit of life is indivifiblein eifence, and therefore a'^ir doth .li^u.illy from his immenf^ fountain of life, fend down or breathe forth the influences of life, after the manner of an infinity of beams, from one Sun, unroan infinite fort of crea- tures, to inform them and make them live: So are thofe beams of life, rhusfencour, no lefsconrinuated and indivifible, from rhar founrain or fpi ritual and indiviiible Sonof life , then the vif.ble beams Can be divided from rhe vifible Sun ; Neither was itfutficient iozyidam to have indued a Microcofmicall body, namely a maffe of

I earth

SedL.z» MofaicallFhilofofbyl i^i

earth for his materiall, had not this exalted tormall efl'ence , fait by God into the world, asnot divided from divinity, added a lively force and activity, by breath- ing his Spirit of life into him. And therefore Hermes fpake not amifs , when he faid that the world was the Image of God, and man the image of the world : bein? that as God created and vivifyed the watery Spirit of the world , by adding untoic his creating Spirit of life, fo that Spirit of life (which is all one in eflence with the Father) being fenc into the world, and filling the Spirit of the world doth vivify, multiply, andpreferve, not oncly man, but alfo every other animal, ve- getable, andminerall, that is in the world. This being therefore in thefirllplace ; tobecbnfidered, I proceed thus.

Ik- The variety of the Species upon the earth, did radically proceed from the very "* ail of creation, whenthe word F;W was fpoken, and immediatly the will of the fpeaker was accompliflied by his Son, which, by the way of emanation, was fent in- to the world ro do the will of his Father. And there are fome that will not fhrink to fay, that all the Species or kinds of creatures , wereexpreffed inand by the 22. Hebrew letters, not thofeexternall ones which are vulgarly painted out with Ink or Art, which are but fhadows ; but the fiery formall and bright fpirituall let- ters which were ingraven on the face or fuperficies of the dark hyles , oy the fiery word of theeteinall Speaker in the beginning, and therefore they are tearmed ori- ginally Elemema cjnafi Hylemema, or Elements ; as engraven in trie forehead of the aark abylfe or Hyle j and by reafon of the elTence of that divine Word , which re- ceived the myllery of the Typicall creation , and did trace it out after the Arche- typical! patern, and delineated it in characters of formall fire the language which was framed out of it was called Lingna Saniia, a language (I fay) much fpoken of by the learned Rabble, oi our age, but little known"or ,underltood by them, and yet of an infinite importance, for the true enucleation as well of facred My- fteries, as of all true Cabalifticall abllrulities. But to proceed : According to the tenor of the divine Word, and his formall characters, the effefts whereof paf- fed unalterable into the world, each fpecies or kind was framed ; and again, every individuall of each kind was made diversj and dillinft from others as well in fliape and proportion, as condition and and property. Now, as I faid , that this Spirit of the Lord did effed the will of his Father, in creating every thing thus difterent- ly, being in it felf but one and the fameeflence ; So alfo did it , and doth ilill continue and keep every one of thefe Species or kinds by multiplication or ge- neration, in their fucceltiveeftates, and preferveth every individuall, during the lime of hi? being, as well by an elementary as ithereall kind of nutriment, which according to his fpirituality dothdefcend , as it were from heaven, to nourilli thefpiritsof each individuall, according unto his kind. For you tnuft under- hand, that as the catholick foul of the world is generall unro all ; So is the aire I made the cheR or clofet of his golden treafury orfpiritual food,which while it fwim- meth occultly like a golden vapour, riiowrea down from heaven in the aire, filling and replenifliingall : So, whilft it is yet in the open aire, ir i^ asapt tofuilain and multiply the life of aferpent, a ilieep, afirh, orafoul, an oake, a herb , orfuch like, as of a man : For fo foon as the magnetick power or virtue of the creature, which caufeth every minute a rcfeftion from this heavanly Neftar, hath dra\vn-in a portion of this catholick Spirit or nature, it leaveth his catholick or generall na- itVire, nndworkethfpecifically; thatistofay, accordingunto the individuall na- ture of that kind which receiveth it ; thatistofay, it converteth itfelf , biin^ in a dos into his nature; in a whale into his nature; in a man into his ; in an o.ike or myrtill into his; in wheat into the proper nature of wheat, and foin all orher kinds , andconfequently it is thecaufe that every creirures fpirit is nouriOied and fuftainedit it felf : For this was the Creator's O-'dinance, that by what fpirit the creature was firft created in hiskind , bythefime it Aiould be maintained , pre- ferved, and multiplied. Henceit was, that the Philolbpher b'-eaketh forth into this fpeech : F.(l in aire occidttisv'tde. cib'^s '. The hidden aiiment of life h in the aire. In novo lumlnt Whereby he means, that quinteffcntiall food , which we receive from the gene- '^*^'"- rail Spirit of life in the world, which by the appointment of God , hangeth rea- dy, and in every part of the aire, to drive for the fpirituall food of life unto eve- ry elementary creature , the main virtue whereof confillerh in theetern.iH vivify- ing Word and Spirit of all things : and therefore ihz Text faith : De'is d.n v'nam ^^ "7 ^^ & Jnfplrationem & omnia: God giveth life and infpintioH a^^d all things, ^"d W j ,' g^ zgi\n,FiJitatiottiaconfcrvaifprt:Hmmenm; Thy vijnat.'on doth preftrve my fpir't.

i^z MofakallPhiloJofhj. Book i^

Pfal. 36. 10. rtta adefibeKevohntii JEHOF^ , Life is frefem by the benevolence of JEHOFA . Plal". 81,7. l/7!£ fans penes Deum eff,ThefoPiniaifi of life fo w.tb God. Vits Vrolovgatit bcmpiitoi e;iiit Plal. 36. 17. 77,f nrolcnging of life ts the benignity of God. 0»em vifitavit Deiu falute ftii{^frnetur bo- rn. H-'jjom God doth vi ft rvith his Jalht'iferous nature, hejhallbe partaker of goodnefe. Deo dante creatHris, collign»t^ aperiente manyim fuam futlantur bono, abfcondente facicn* fuafn conturbantHr, recipiente ffimnnt eorumexfpirAnt, cmittente fpirittim futtm rccre- Pfal. le*. U. antur, God giving unto the creatures food^ they receive it ; when he openeth hi^ hand^ they are filledwith Ml gBodneffc. If he hide aw^y hi6 face, or abflain from giving them their daily ffiritaall bread, they are troubled, and wil be fick^ ; if he tai^e away from tliem their fpirit,they exfpire and die; bnt if he fend forth again his Spirt:, they are recreated and re- frejhedagain. We are taught alfo by Chrift in om Pater -nofier, to pray for our dai- ly breacTj and it is called there , Panem fiffer-fsibfiantialem , the fuper-fttbflantiall bread, as ferom interpreteth it. And our Saviour, meaning of this fpirituall bread, faith. Pater nofter dat nobis de calo panem veru-m, pants enim verus eft , c^ti'i de coclo de- fcend. t, & dat vitam mnndo. 0-'*r father giveth tis true bread from heaven ; for it is the true breadwhich defcendeth from heaven, and giveth life unto the world. But I know it wil be alledgedagainit me^that the bread here mention'd is meant of fpiritualbread, & not that which nourifheth corporally. I grant, that,in a true fort,they fpeak not amiffcjfor this bread or food is fpirituall,and therefore it is referved in the heart & arteries of the creature,and is nothing in it felf but pure life. Doth not our Saviour

fay, l^on folo pane vivit homo, fed omm verba cjuod procedit ab ore Dei; A'fan liveth not D 8* i ""^^y ^y ^^^'^^-y ^^^ h ^"^^n "'* ^ '^'''^ commeth from the mouth of Cod. And thele words were underllood by Mofes of that Manna , by which the Ifraelites were nouriflied inthedefert : And the ApolUecalleth the food wherewith they were nourifhed, * Cor. II. The fpirituall Rock^^ which woi Chrtft. And therefore that fpirituall Rock faid , Ego Job. 8. fum pantos vita, &r. lam the breadef life which defceiid from heaven . In this word

Joh. I. thereforeis lifeonely, and in no food elfe; and it is this in the aliment which

nourilheth, and not the creature alone ; for in the word onely was life. And for this reafon it was faid, Et vid'.t ejuod omnia qua creavit effent bona; thit is to fay, not vacua aut inania , void and empty ; but full of Gods efsentiall being, which is onely God; for it was he who by his prefence made the creature good participa- tive, or by participation. I will tell you what fome of the Ethnick Philofophers fay touching this point , whoj in verity, ( and the more is the pitty) had a greater inlight into the divine myrteries of God in nature, then fome of this our age, who entitle thenifelves Chriftians , and yec indeed are fieril in the true grounds ofatrucChrilVian , being apter to judge and condemn the old Philofo- phers, and adjudge them for reprobates, and referved(as theyfay ^ for damnati- on, and that onely for not bearing the name of a Chriflian, then to obferve the beam which is in their own eye , which maketh them fo blind as to judgerafhly of their brethren, when indeed the judgment concerning that point belongeth unco God onely : They forget the Apoftles faying, which averrerb, that Aft. 17. oilmen are of Godsgeniration.'Q\xtzot\\i'^m\io^z. This is the reafon that the Phi- lofopher Zf«ff did call the vitall foul in a man , Ignem naturalem ; and Promethetu ttivmcth'it,/gnemca:leflem homines vita ditantem. The celefiiall fire that enricheth man with life. And becaufe this Prometheus did obtain the full poffeffion of it, the Poets feign, that he is puniflied by 7«fi/fr's command , for Healing of this cclertiallfire. And Hermes caller h it. The fire of the word , which adhere: h unto the humid nature of the world. And Zoroafier and Heraclitns do fay, that it is that invifible pre, of which all generation and mrdtiplication is made. Being therefore that the never-dyingfire of life is in rfie animall creature , it is neceflary, that for the confervation and multi- plication thereof, it be nouriOied by its like in the aire every moment, or by the vehicle of the aire, left it fhould vanilli, and the creature fhould perifh. And this Farmtnidei ^^ ^^'^^ thePhilofopher Parmenides feemeth to intimate , where he faith , Natura fua natura Icetatur, Nature isrejoyced in his like nature. For this very caufe, the fie- ry vertue of the life having her politionin the center of the heart of tha creature, doch with comfort and delight draw and fuck into it, by a certain magneticall power and faculty, his likeout oftheaire by infpiration ; for (as I told you) this hidden food , or aliment of life , is in the aire. This is the reafon therefore, that a certain Author,whovv.K very profoundly feenin themyfteries of n.iture,breaketh out into this fpeech , O Natura ca'eflis veritati', naturas Dei multiplicans I O thou heavinly Nature of truth, which doll multiply the natttres of Go i.' A nd agiin, O nattt- TafortUjHUturavincens O" fupcrans , du.ifque naturas gatidee faciens ; O (lout nature,

natnrt

I

Sea.2. MofakallPhilofofhy. 1(5' j

nature that dofi conijuer andovercume, and m.^ke^ her namres to rejoyce. By which he doth intimate, thatby the helpand vilitation of this celeftiall nature , the vitall fpiritSj and flames included in them , do increafe and multiply ; for by the vettue hereof, not onely the life, but the fruites of generation, are produced infinitely. We inter by this which is already faid, that the elementary aire is full of the in- fluences ©f life, vegetation, and of theformall feeds of multiplication, forafmuch as it is a treafure-houfe , which aboundeth with divine beams , and heavenly gifts. Neither doth this our allertiononely touch the animal Kingdom of compohtion, but alio that of the vegetables ; forby this fpirit they do vegetate, by this they do multiply into infinity, and, in conclulion, by this they exift andhave their beeing : For in mine own ocular experience I am witnefle , and, if need be , I can quickly demonftrate , that in the vegetable is a pure volatil fait , which is nothingbut the effentiallaireofthe fpecifick, which is wheat or bread ; this volatil fait is anun- duousliquor,as white and clear as cryttall ; this is inwardly neverthelelTe full of vegetating fire,by which the fpecies is multiplied in infimnm:ioi it is a magneticall vertue, by which it draweth and fucketh abundantly his life from the aire, and funne beams, which is the principal treafure-houfe of life, forafmuch as in it the eternall emanation of life did plant his Tabernacle, ( as in the fourth Book of my Mofaicall Philofophy I have plainly demonlirated). I have feen this volatil falt- peterofthis vegetable, being freed from his elementary bands, and being in his un- duous nature in form of a liquor, I perceived him fodefirous of the beams of life, which lurked in the aire, and were darted from the fun , that in the fpace of three houres, itbecame froma white cryftaline- colour unto a bloody ruby ; whereby ^^ I was eafily taught the reafon of formall multiplication , as well in animals as in ' -vegetables; for by this reafon,a grain of Wheat is multiplyedunto a million. Again, .no true Philofopher can be ignorant, that the falt-peter of every thing, which is but aire, by vertueof that myiticall fpirit which dwelleth in it , doth attract aire aswellastheceletUall form, unto it., being the form cannot beinfpired but by ihemeans of his airy vehicle ; andby this very means alfo, the quantity of the airy fubftance, as well as the formall quality, is augmented , which maketh as well ve- getation as multiplication. By the ftrong magneticall attraction of the celettiall tin(!]lu'-e, which hovereth in the aire, or volatil fait , which is of thefubftance and nature of blood in the animals , it is eafie to know, how blood in the animals body is tranfmuted from a white chylous fubftance into a rubicund and ruddy blood. By reafon of his vegetation and multiplication in fubftance, it isanealiematter to gueffe the manner of augmentation and vegetation, and alfo of the quantitative multiplication, by way of generation,of the animal : For verily, I have obferved fo worthy an experiment in this vegetative fait 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 fubftance of vegetation , as well intheanimall as vegetable: For on a day, when I had caft away the fxces, orfuperfluous part of the f^Jbftauce , out of which I did draw thefaltliquor , into a large Pipkin , andcovered it withathin plate of iron , within three weeks or a months fpace , I found it to have ftruck up out of the pot quite through the plate of iron, and to make above a thoufand blades like an iron-coloured faffron to grow up out of the fuperficies of it , which argueth the admirable vegetative property that it hath in it. But letting this fuffice to ex- preffe rhe occult puiffanceofthis fecretfire of God in nature, in all vegetables , mineralls, and other animals, 1 will now convert the file of my fpeech onely unto that wondrous ad and operation, whichthis admirable Spirit effefteth in the little world or man.

The fpirit oflife was by God fo infpired into man, that he was made a living creature, no otherwife then when Elohim Ruach was breathed on the waters , they were animated and vivified, and became a great world, which the Platonifts for that reafon called, Maqnum 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 fame Spi- rit in the vvorld,was framed by the Word,after the pattern of that Spirit of life,and the fubftance of the waters , which were in the great world. Therefore we muft conceive, thatmanhathrhevivifylngmeansofhisfuftentation , prefervation, and multiplication, by generation from the foul of the world , and his elements. , ■ Wherefore Htfrw^jdoth not unadvifedly expreffe the defcent and ingrefTion of the ?'"'*'"'• ^*'- worlds vivifying fpirit into man, after this manner, Aerejitn corptre. Ammo, in tiere^ mens m an ma, in mente vtrhitm; Verhitm vtro ejr eornm pattr. The aire is in the hdr^

Y a :he

164 Mojatcall Pbilojbfby, Book, i^

the foftl or life is in the aire, the mentall Spirit is in the foal, the Word is in the me»ttlt Spirit ; and the Word is the Father of them all. And he Condudeth in that place : Quod Verbumfit imago Dei, mens verbi, anima mentis , aer anim<e,& corpus a'eri^: I bat the Word is the Image of God, the mental beam the image of the word , the vitall Soul the image of the mental beamy the aire of the -vitall Soul, and the body of the aire. Where- by we may difcern, the admirable tie, which every portion of each dignity in the great world hath unto other J in thecompofition of the little world ; and there- tore it is made evident , that the purelt portion of elementary matter is aire , the purelt fublimity of the aire is the vitall form, in which is the mentall beam , and in it is the Word which is God; and we mult obferve that by mentem, or the mentall Spirit, is meant the vivifying Spirit of Wifdom , which iilleth all things , whofe Ecdus, I. fountain, is EccleJiafiicusdoiilt&Achus, is the Word of Cod: as if I with i/ffr»»M fhouldfay, thebrightandeternall Spirit of life in the quinteffentiall Spirit, ma- keththeSoul, the Soul in the aire is condu(f^ed into the body , where it operateth theefifcftsof vivification, and internall multiplication of the Species, and there- fore he faith in another place : Anima hominis in hunc vehitur modum : Afens in Fimind. 10, rattene, ratio in anima,animain fpirittt ,& fpiritttsin corpore: Spirituspervenosar- teriafque fangHinerrfqttedijfnfHS, animal undique ciet • The Soul of man is carried into hit body after this manner. The mentalbeam is the reafonable fplrit , the reaf unable fpi- rttii in the Soul or ether ea'.l fpirit^ theSonlor ethereall fpirit is in the airy fpirity and the airy fplrit IS in thebodj, which moveth through the veins and arteries , and being difperfed over all the blood, doth agitate and move the body on every fide. We muTl" . therefore im/igine, that the aire which is drawn into our heart by infpiration, is full of that divine treafure of life, the which refiding in the heart of man, fucketh anddraweth his life into it, by a magnetick force and virtue : For nature coveteth and rejoyceth at the prefence of its like, as is faid. And again , that the heart i<; " the precious rtore-houfe of the aftive treafure of life, wemaycolleft out of this (peech of Solomon'. Cor tuum cuflodi fupra omnem obfervationem , quia ab eo procedttnt Prov. 4. sj. aciionesvita : Gardwith the be/t diligence and keep charily thy heart, feeing that from it proceed ail the ailions of life. The nature and inftruments by which the Spirit at - trafteth magnetically, and expelleth after attraftion, that of the humid vehicle of aire, which is inutil and fuperfluous, in this:

Being that without the fparks of life, and generation, which fwimme in the aire, no creature (amongft the whichweefteemMan tobethechiefell) canlivc fcarfly amoment of time, it is moft neceffary that they fhould be drawn and fuc- ked in by the creature every minute; for without thisneceflary aft, with the fa- lutary effeft thereof, the animal will forthwith be fuffocared or ttrangled •• for by the deprivation of the aire, the foul will foon ceafe his vivifying operation ; for- afmuch as it is nothing elfe, but a portion of eternall light in the foul of the world, which is compofed (as I proved before) of the divine emanating virtue , and the fubtil humid nature of the world, whereof thefirft affordeth the Calidum tnna- tunt or natural heat of life ; zTidthtliii ihthumidttmradicale, or radtcal moifiure, unto the creatures exigence, and therefore by the infpiration of aire , this double virtue is every moment renewed and refrefhedin the creature. This Spirit there- fore, the Animal (and by confequenceman) infpireth or fucketh into the left , chamber, ventricle, or region of the heart, by the contraftion of the &.x3\^z fibres of the heart, when the tranfverfe and oblique )5^f^ will be relaxed, whereby the heart will be dilated or opened, and this aftion is called of thePhyfitians Diaflole. In the rime thereof or interval of this motion, the heart doth draw into his left veffellby the-^rrfrMt/fwy^^, or veiny artery out of the lungs y whither it firit was conveyed by infpiration,through rhe afpera arteria, oxwee fell-pipe, a portion of th& airy flore-houfe of nature, with his vitall creafury contained in it, being (as is faid) ordained by God for vivification and fpiritual and feminal generation's caufe; that isrofay, for the nutrition of the vital and internal generative Spirits ; no orherwife then the liver is accuflomed to fuck and draw tne chylous juice of the grofs nutriment, for the engendring and foHering of thenaturall fpirits, which are ordained for vegetation or encreafing of the bodily parts. Again, after that nature hath receive<i and drawn-in into her well-adornedjand fubtilly adapted ftill- houfe or laboratory, I mean the heart , this aereal Spirit, with his concealed or occult treafure , fhebeginnethinit toanaromife, andfift or fearcb the bowels of of this auraded aire; and feparating the celeftiall nature , or true vitall treafure, of the invifiMe fire of life, from the grofler and moft inutil portion of the aire, it

refevreth

SG6t.il MojaicallVhihfofbyl i^^

refervethonelythepureft, which is nothing but a fubtile volatile fait, adapted to ferve as a vehicle foi the divine ti re cf life , or true vivifying Spirit, in the anihere- al and quinteifentiall nature, and then, as for the felefted Spirits of life, flie en- clofeth them in her large arterull Itore-houfc, called Aorta, or Aneria magna, the great Artery, fending immediatly the more fuperfluous fuligions and inutil part of the aire back again the way it came, by exfpiranon. And this expulfive action is ef- fected by the contraftion of thetranfverfe fibres oi the heart, and the relaxation of theftraight : for by this means, the heart is alfo contraf^edor compreffed; which action of motion, is called by Phyfitians Sjjlole. And we muft underltand, that for the better prefervation of this golden treafure of life , within his arterial ireafure-houfe God in nature hath fo ordered , that there is a triple valve or "ate like three half-moons, to clofc it in, and to keep it fecurely for the bodies necefft- ty , left it fhould fly awayby thepaffage it came in, and therefore this three-leaved gate is fa(hioned after fuch a manner, that it doth open within, and is clofed without; fo that what gets into the great Artery cannot return back again : as in like manner, at the mouth of the venal artery, there is a double gate compared of two valves , and they do open without, and (hut withinj fo that frefh aire may eafi- ly enter , but the treafure included, after the expulfion of the fuliginous vehicle or fuperfluous aire, maybe retained.

Now will I in few words, exprefleumoyoutheaCtionof this heavenly Spirit. After it is thus included in the arteriall trunk , it is certain, that it doth dilate it felf, through the branches or divided channells thereof, over all the body : For by thofe branches called CharoticUs, a refined portion of it doth afcend unto the brain, by thofe fmal conduitls; ( 1 fay) the fuper-celeftiall part of this Chymicall extra- ftion, (forafmuch as it is in dignity the moft fuper-excellent of all the fountain of life,) doth challenge unto his feat and pofiefTion , the nobleft ^nd loftieft region of this micro- cofmicall palace, and as it were his Emperiall heaven ; for hither foar- eththementall beam in his rationall vehicle , elefting this place for its chief ta- bernacle orcoslttm calorum yet fo , that the beames of his power, are reflefiled unto every branch of his divided y^r^ifnW cabinet : Forthisreafon therefore, all Phy- fitians as well Ethnick as Chriftian , have concluded , that the voluntary hutnane aftion) hath his feat in the brain, being the region of the animal virtue or faculty; whereas the other two ad ions of man, namely the vitall in the heart, and naturall in the liver, feemtobefubjeft untothis , being that they are ^^/o«« involantaria^ ttn'volHfnitry ailions , and this is the reafon, that the Brain is the feat of reafon and underftanding. Then, in the fecond rank, that portion of the introduced Spirit, which inthe forge of man's nature, is framed out and found fit for the aftion of life, is convaycd into thofe branches of the great Artery, which are called Cer- vicales, HumerarUf and thofe which alTigne life unto the region of the Cheft or breaft , where it doth indue and take on it that imprelTion of fpirituall vivacity, which bel^ngeth unto thofe parts ; as alfo the CorouarU do affume unto them the internal or ideal fhape of fpirits belonging unto the heart, and fo forward touching the other Arteriall branches , and their contained heavenly treafure : So that this' invifible fpirit lurking , and (as it wer'b ) fwimming in the thin fubftance of the airy fpirit, doth not onely expanfe and dilate it felf, to the vivifying of each mem- ber in the body, but alfo by a contraction of it felf into a fpermatick cloud, (the which happeneth in the aft of copulation, through a certain magnetick virtue, ani- mated by divine love) this fpirit is miraculoufly convayed into two preparing ar- teriall fpermatick veliells , from every member, but efpecially from the three prin- cipals: and there this celeftiall Spirit full of divine fire, after the Image of the radicall Archetype, in whom all things were firft fpirirually and ideally delinea- ted before they were , in the regard of man (even as the Prophet David did glory inthathehadwhoUy received the image of the Temple, defcribed by the hand of God, which afterward was put in aft) containeth the invifible of that humane body, which fhortly was to be inafted , and really to be delineated , and brought forth unto man's fight; that is to fay, it did ideally poflefle the (hape of the inward orfpirirualman;asalfotha image of the extetnall or corporall man, being compa- fted of the four Elements,proceedeth from the vifible fperm, which iflued from the two venall fpermatick veffells. But that this is fo, we have it plainly (as I ima- „. . ^

gine) con^rmtdbYihdtvfordioi Uoly-WTit : Tftpojfidesrenesmeos ex quo ohte- *' '^' '* gebartnutero matrismea : noncelataefivismeAt'Siexij/tofnUtitfum in ahdito, ar- tificiose , confeitns veUtt in imisfartifms ttrrx. M'^Jp'ff f'eam vident oculi tui , & in

libra

i66 Mefaicall Philofophy. Book i.

/i^ro tuo omnia mtmbra. mea funt fcrifia ex qmbus diebus formabantur j cum nullum ex iii extaret : Than do ft pojfejfe mj rei»es,from the time that I tvas covered in my mothers worn h. My ftrength is not hid unto thee^ from the time that I was made , and was artifi- cially jhaped, as tt were, in the lower farts of the earth. Thine eyes do behold the maffe whereof I was made, and all my members were defcribedand delineated in the dayes that they were jhaped or informed, when none of them Aid vif'bly exifi. And to this purpofe it

Job J J. 4- is faid elfe-where , Spirittts Dei fecit me, & fplracttlttm omnipotemi^ vivificavit me ^ The Spirit of the Lord made me, and the breath of the Omnipotent did vivifie me: That is, Firfl he reduced me into a mafs of feed, and afterwards did make it alive by his brea- thing into it. And the wife-man, l^t ignoras qun. fit viafpiritns,& quomodo ofsa pingan-

"^ ' turinventre pra gnantis;fic nefcis opera Dei quia efi fabricator omnium. As thopt knoweji

not which is the way that the fpirit movsth, and how the bones are jhaped and made in the mothers womb;fo art thou ignora»t in the workj of the Lordt T^ho hath made and framed all things, &c.'Whcrchy it is manifeft,that theSpirit ofGodjoperateth in the fperm,as wel before the emilTion of the feed into the womb,as afterwards .This alfo isplainly exprefled by thefe words oi Job,Nonneficnt lac fndifti me,& tanquam cafeumcoagu-

Job i». p. lafii me:cHte & came ind'tifii me,oJfibus & nervis compegifiii me, cum vita benignitatem exercHifti erga me, at vifitatio tua prafiervavit fpiritum mettm, at ifta recondifl-i in ariimo tUo. Novi hjtc ap/id te ejfe, Didfi thou not poureme out like milk, tind d'dfi thou not cur- dle me like a cheefie} Thoit didfi indue me with skjn and fiejh, and compalled or joyned me together with bones and ftnews. Thou diifi exercife thy benignity towards me, tn giving me life, and thy vifitation hath preferved my fpirit . Andyethafithou kjpt thisfecretin thy heart. I know well that this is fo with thee. In all which > this difficult point ap- peareth to be fully deciphered and opened, as well touching the aft of generation , as in regard of the foreiaidmyftery, in theprefervationand continuation of the life of the Infant, as well in his mothers womb , as after the birth thereof : Forin this member, Sicut I'acfudifli me , he feemeth to argue , that the fpermatick mafle was well difpofed and compofed by the fpirit of life, ofthe which a man was after- ward explichely delineated and framed. Then goeth he forwards to the fecond de- gree in generation , Tanquam cafeum coagulafti me, by which it appeareth, that the divine Spirit did thicken the feed into a more folid fubftance like cheefe, accor- dingunto that other faying of Jo^, Memento quAfoquodficfitargillam fecifti me ,

Job 10, J. c^c. Remember that thou madefiffteas clay, &c. Then he proceedeth thus, Cute& came iftdui/li mejojfibufque dt nervis compegifti me, &c. And now in this degree he commeth, after the coagulation ofthe fpermatick maffe, unto the complement of the particular human parts or members, ofthe which the externall man is made in the womb, as the fpirit uall image ofthe fon was in the arteriall feed ofthe father, before it was caft into the womb. By all which it appeareth, that the divine Spirit did operate all this outward man in his own perfon, and then to the vivification of that externall man, fo fhaped out ofthe elementary feed, he proceedeth thus. Cum vita benignitatem exercuifii erga me ; fhewingby this, that the corporall work being efFefted,and made fit to lodge fo noble and emperial a guert,as is the divine mencall beam, namely, of the builder of it, riding in a mundane vehicle , the lordly gueft doth immediately polfelTe it, and make it*live, and move, and feel, according unto

Aft_ ,. that ofthe Apoftle, In him we live, move , and have our beeing. To conclude,

after that ^<^<jw was by God fhaped out of a lump of earth, he breathed into it * the fpiracle of life , and that mafle was made a living creature, agreeing wirh the forementioned place of Job, faying, The Spirit ofthe Lord made me, and the breath of the Almighty didvivifie me ; that is, the Spirit of God made both the externall .ind incernall. Neither was that fpiracle of lifedeftituteofunderftandmg , that is to fay, without the reiUbeam of eternity ; for it is faid elfe-where , Inhomme eflfpl-

^, ritus,fedinfpiratioOmnipotentis facit eurri intelligere : In manis afp^rit^ b^titisthein-

•''' ^' fpiration of the A/m-fhty which maketh him to under ftand. And for this reafon alfo is

man rightly faid in Scripture to be framed after the image of God. Was not the ex- cellent artifice of this eternal Spirit wel exprelfedby Ej:,f^tf/,afrer it came from the •

P , four winds, and breathed upon the flain ; iE'c^^, ( faith the Lord unto the dead

''^* hoots^egointromittaminvosfpiritumutvivatis; & dabo ftper vosnervos & fuccrcf- cerefaciam fupra vos carncs, & extendam m vo- cutem , & daho vobU fplrltum & vi- vetis. Et dixit propheta ex maniato Dei, A quatuor ventis ve»i,fpr,i'tus,& infuffUfuper imerfeVtos ifios (itrevivifcartt, & m^rejfm efi in eos fpiritus & revixerum. Behold, I will put into you a fpirit, and yott (halUive , and I will pat on you f newer , and I will makjjlefhio row onyoUfiiidl w.ll cover andextendon you a skin , and I will give you a

fpint, _

Sed, 1. Mofaicallfhilofojhy. i^y

fpirit, and ^oft (hall live, -'^nd the prophet ftid According tn God commanded him^ Ccmt Ofptrityf/om the four w;nds , and breath upon thefe jl.nyi pcrfom ^ that they may live aoain.Aytdthejpiritentredinto them, and , hey lived ag.i.n^ ^c. By che which Hie of fpeech we may gather, firlt, Thac.it was the divine vertue which faOiioned out the externall man , before it had a living I'pirit ; and then afterward, that the fpirit of life was breathed into the externall man , from the catholick fpiric oflifeinthe great world; for he faid. Come O fpirit from the four winds. And again, that the world hath a catholick fpirit, by which it 1 iveth ; for the four winds had their breath and lifefromthis one fpirit , by the which the univerfall fublunary element feerrieth to live, and is changed from one complexion unto another, and doth moft lively operate diverhty of effedts , in the compound creatures of this lower region of the world ; forexperience doth teach usjthat the common aire is of an earthly nature when the North winds bloweth, andofacholerick, whentheEall wind hath do-, minion, &c.

Now touching che manner of the fhaping out of the fpecifick individuall, it may be demanded, why this catholick vivifying ipirit of the world, being but one, doth bring forth every fruit or birth according unto his kindc, and not all one. I told youDefore, that each fpecifick creature was radically created in his kinde , diiUnft and ditferent from one another, according to the will of the Creator , and was by the fame fpirit maintained and multiplyed, evermore referving the (hape of the fpecies or kinds which was allotted him in his creation ; and it lliould feem , thac God appointed, as it were, a cercain fecrec mold to fafhion ouc the potentiall crea- ture, before it came to aft. And for the beccer underlUnding hereof , we muft know, that there are four fpermatick preparing veflells , namely, two and two on afide, whereoftheoneisa venall velfell, andit illuech oucofthe'j'i?«<?c^'z/4, and from hence commeth the bodily fperm, made of the refinedfubjeft of the four ele- ments of the body , and is therefore the principle orrootof the Infants externall or body, and it is vifible, and is called Sperms. And the other is an arteriall veffell , and this is the well-fpring of the inward man , for it is the in vifible fire of life, and it is called Semen, which when the mixtion of both is made, doth dw^Uno other- wife centrally in the vifible fperm, then mans foul doth in the body. We muft ob- ferve therefore, thac as there are two veffells on a fide, the one fpirituall, the other elementall , fo thefe two in their defcent towards the telticles , do make by their fubtle implication of the one vvith the other , thac admirable and pleafanc web or plex to behold, which the Greeks do call Anajhrnofis • the which embra- cing and fecret weaving together of infenhble pares, iseffefted bythe artifice of that great builder, noconeIy(as the Anatomifts do think) becaufe that the red and bloody feed may be made white, but firft, that it might divide th; fpermatick fubftance in the venall veffells , and feminallfubftance in the arteriall , from the bloody mafleas ; well naturall , which flowethfrom the liver, as vicall, which fpringeth from the heart : And then that by this Dedalian labyrinth, the feminall form, being the microcofmicall heaven , may aptly, and according unco che fpeci- fick creacures true fimilitude, be mingled together , no otherwifc then we obferve the form of a thing to be, by a naturall mixtion pirfufed, and fpread over all his elementary (ubftance. A.nd without alldoubt, the fabrick of this Plexus ox Anaflo- w9/»iisfuch,asischeinipre(rionof fomenocable Seal, che which in a Man is Man- like, in a Lion is like a Lion, in an Eagle is after the lliape of an Eagle j and fo ac- ^ cording unco this imprelTion , which is occult, and fcarcelydifcernedby imagina- tion, the fperm is formed after the manner of clay , and is moiftned with his femi- nary nature as with water ; and by the vertue of thac divine fpiric which dwellech fecretly in it, is made a living creature in the womb. Thefe cwo natures cherefore are fo cempered cog;cher, according un:o rhe law of this vivifying nature , and che femen or invifible Ipiric of che aire, is fo agicaced and moved by che divine nacure , which moveth in chac fpiric , no ocherwife Chen che aire is wich che fpiric of the blower, chac che bodily vifible fperm is fhaped ouc , aftec che image of his creaced fpecies or kind ; even a? we fee a Mole ro make and frame ouc ic felt a houfe or dwelling place under the earth. And this is the work of the fecret fpirit, after chac this compounded and well mixed fubftance is caft inco che womb.

To conclude, allchac we have fpoken couching this animal fubjeft , mayeafily alfo be averred, and that without any offence of che vegecable kingdom; forche whole plant or tree did yet lie hidcomplicirely in the feed or kernell , andby the fame reafon is explicitel y brought to liglit, by the operation of the hid and fecrec

fpiric

i58 MojdcaUThilofojby, BooL z,

fp'uk of light and lite which is in ic. But I have ranged roo far from my mark , and that iti afubjctit (I fear) which will prove oftenhve unio fuch, ajj will not radically conhderthsf^ things as they are indeed , but after their fcnfe and thw wifdom of the world. I will therefore now approach unto the main point of our Difcourfe, fince thatlhave thus largely expreiVed unco you, the two principal and radicall pillars oiSymfAthy and Antipathy, namely, light and darknets, or form and matter, being that all love, and therefore 5;wD/?(/)j',proceede[h from light; as concrarivvife, all hatred, and confequently Am'ipaihjfy niuU needs Ipring and arifc from daiknels, whofefirlt-born child was Litlglum^ or Difcord.

The .Second B OO K.

Wherein thofe myfticall Irradiations which j^ringocculu ly from the tis^o forefaid oppofite Principles , Light and

Darl^efie,73^ith their Symfathcticdl and Antifatheticall ef-

feStsadsalfoy ihe reafon of each li<i/if}g^ or concuf'tfci*

hk AttraBion of lik^ natnre^ y and adieus and

irafcible Exyutfwntnlhifigi of a contrary f^U i

rit , are deteBed and opemd.

The Argument of tliis Second Book.

THe Author having by diligent ertquiry , found out the ejfentiall root of Sympathy and Antipathy, as is already exprefj'ed in the fir ^ Book, where he proveth it to le but one catholick or uniierfall jimpLcity in ([fence, though of a mo-fcld property J quite oppofne unto one or other in nature and condition , no otherxrife i ban Fulunty is unto Nulunty : He thought it /. ot [uffcient to gather by circuMJiar.ceSy and conclude, oVi^ namely, that it is fo. And therefore in ihiS pre- fent Book he attemptetb,jvith the tighteji andh'ghejt firetched nerves of his UKder- jianding, to enquire andfearch out the hort, to mt, why, wherefore, and by nhat means , this duuLle aB is (hfjeminated tn the Unizerfe. Indeed he finds this lajl branch fo difficuh to Lefou/ulout by mortall capacities y that hee(leenieth it /.ufmall rnafier-piecein this hisrtfea'ich ^ and jor this reafontscontented^ tobedtrtBedvr guided into this difficul; path of fo profound a f peculation , ly the light or 'Pcie- fiar of fuch fuilime and reBified, loth The ologi call and C ahalifiicaltf pints , as haze rtceized the enucleation of fo great a doubt, from that highfji fpirituull emanation,nho is the omlyrezealer of deep andarcai.e m^fieries, ([ as the FroiAiet Daniel and the wife Solomon doth i>ffure us^) who,forafnuch as he is the (j]en- tiall ^Bor, loth inS^mpaihy and A/jipa>hy^ is nwjt able to defcribe and fet jorth this doubt, which men fo rarneftly hunt after, in her litelief colours. By the oi- fervauon therefore of the rules at.d axioms, as well of the holy Scriptures^ as lear- ned Hebrew ar.d Egyptian Ralbies,l:e halh gathered, That the eter/.all or dtzine and anhetypi call world , which hath r.eiiher beqtnninq^ nor end , dutli radically faring from o/.epmple ar.dcatholick fountain of Light 5 and doth ejfi.fe a decuple emanation, e/.ducd with a ten-fold property,into the t^-Jall cr Angelicnll world, vhuh hath its begmi.ingjrom the eiernafl one,lut no end. ^nd the a.iallwcrld doth in like manner pour out the fe ciizine < (fluxions , or emanations ofU^^ht^ by a/,gelicall zehules, iniolhe temporallrtorld, whichhath both a ieotnijngand an end. So that the ethtrialUr celejliall region of the ttrnpcrall world , is w^a the (lore houfe or treafury of the divine irflucr.ces, from whence they are more or Iffe, according unto the Hilloflimwho fendetb thtmeut , difiilleddcun ir.to the ele- mentary

Seft.i. MojaicdlPhikfofby. i6^

rnentAry world, to effeB his command or pifafure, t ither for the good or vpeljave j or harm and dammage, of the elementsry creature. By this degradation therefore he perceived ^ that God fern out oi'ie efjentiall emanation i>y his word, of a multiform andfundry condition , that thiags might vary and differ in this world from one another^ and that the variety of properties in the mamfold emanation , or flowing forth of the divine vertue, ejial^lifheib an angelic all creature^ orfpirituall organ^ of a differing <eS, whereby and in the which it doth operate centrally , hy a diverfe nature. And confequrntly he finds it evident, that^ being in the divine emanati- ons there are properties of a contrary fortitude ^ it mufi needs follow ^ that there are differing Angelic all fpir its ^ which correfpond in nature and condition untOi each divine property , under which they do adminifler in this world ^ fo that by thefe fpirituall organs, or angelicallinftruments, the beams and brightneffe of the eternall influence do dfcend, fir(lj into theftarry region of the temporall world , and afterwards are fhoured dorvn into the elementary fphears, and penetrate even into the bowells of the earth and dark abyffe, to operate the will of that eternalland radicall effence which fent them forth ^ bytehichrneans, the fpirit of fapienceis rightly f aid to he in the heavens above, and in the abyjje beneath, and to fill or re- plenijb all, and laflly to operate all in all. A^idlajily taketh into his confideration fome efpecial particular objeB^ well known unto the world, that by the experimen- tall enquiry, or fearching out of his hidden nature^ he might praBicall) maintain and ocularly piove that unto the incredulous world ^ concerning the mystery of Sympathy and eyfntipathy, which before he hadonely exprejjed and verified The- orically,or by fpeculation. The Load^one or miner all calamite therefore , is the mark at which he aimeth, or fubjeB which he eleBeth for this pur pofe , being that th* effeBs ofitsfecret and occult properties , do moft aptly correfpond unto thofe •/ the animal, vegetable ^ and miner all. Habere fore he preparethinthisBooka way^by the anatomization and ripping up thefardell of this marvellous ftone*s oc- cult nature , that thereby he might with the better f peed make his entry untofuch experimentall conclufions and comparifonSt between the one and the other, as fball he at large defcribed andfet forth in the third Book of this Hiftory , that thereby the nature and condition of the animal may he dif covered, and dernonflrated by that of the miner all. And lajily, for a coaclufion unto thif Book , he fheweth the folly offuch perfons , as being masked or overlaid with ignorance , do imagine , that any magneticall aBion can be ejfeBed effentially , by the devills artifice or power^ averring confidently, that the devill is able to effeB nothing , but bj natu- rall means , wl^ich alfo is rather ordained for the ufe of man , then of the devill > and confequently, that man which ufeth the naturall creatures , which the devill hath praBifedon to work wickednefje , is no way culpable o/Cacomagy , OS vain men would have it^being that the righteous ufe of the creature^ for which God did ordain it, ii not therefore to be re jeBed, becaufe the devill with his adherents d9 anrighteoufiy abttfe them, by converting them to mifchief.

CHAP.

176 Mefaicall Fhilofojly, Book z,

CHAP. I.

That Sympathy is the ojf-fprhig of Light , as Antipathy hath Us hginn'irtg from

Darkjiefs : 7 he Etymology or true figmfication of both words ;

as aifo the natures of them bothy are herein defcribed.

Ince the radical and effential Unity, with its two oppoUte

branches or properties, which are the charafters of his Nolun^ ty and Folunty , have in generall terms been thus evidently defcribed unto you, with the two catholick effeds thereof, namely love and hatred , andall thofe palTions as well fpiri- tuallascorporall, which are derived from them, whether they be good or bad, in refpecl of the creature that fuffereth: I think it now mo<} fit , to enter into our main dilcourfe , and to anatomife the fecret bowels of that Sympathy and Antipathy, which is not one- ly feen and made manifeft in naturall but alfo fupernaturall creatures by effeft. For no man of learning can be fo ignorant and blind, being inltrufted by daily ex- perience, (which is the mother even of very fools) as not to difcern the hidden miracles both of heavenly and earthly things, daily fhining forth in Sympathy and Antipathy, that is, in concords and difcords, which are caufed, by reafon of a fe- cret league or friendOiip, which is betwixt them, even from their very mixtion in their firll creation ? But before vve prefume to enter into this profound difcove- ry, it will be requifiteto lay open the fignification or Etymology of them both, that thereby we may the better conceive their dilliniS natures and elfences.

Syn^p.iihia is a Greek word, namely GDju-sra6ti'«, and is derived from cvv' , ide^, u»a cum, o: one with, and Trcc'^©^ that is, pajfig or pajfwn , which proceedeth from ihQ.'WtihfnciGycd\.c.patior,ox I ftijfer, zs Amipathia is compcfed of ai/rii.e. con- tra o: again ji, and ixdi©^: So that the firlt imports a paflion,bred of unity, concord, and love, rearmed more properly compalTion ; and the other an odible palTion, mooved by two relifting and fighting natures, of a contrary fortitude : I may therefore rightly define Sympathy to be a confent, union, orconcord, be- tween two fpirits, fliiningforth,- or having their radical emanation from the felf- fame or the like divine property. As for example : All creatures that participate of thofe benigne emanations or beams, which are fent out from God , by his An- gelicall Organs into the orbe oij.'fpher, are from thence emitted down to the earth, and are conferred upon a multitude of creatures, that were c reared under this pro- perty; which, for that reafon, do fhine forth and emit their beams unto one ano- ther here upon earth, lovingly and joyfully, namely becaufe they proceed all from one root, which defcendeth unto Jupiter: alfo fuch as are friends to Jupiter, or like unto him in condition, fend down influences in creatures, which are acceptable unto fuch as live, from their nativities, and are fullained and have their complexi- onary faculties from y«f'«r, and therefore they fend forth beams of friendfhip or benignity unto one another, as are alfo f^f»«i-, &c. But contrariwife , wheretlie influences which are adverfe in property, or of anoppofit divine emanation, are fent down unto the Planet iW<«rj, which is enemy to 7«/>/Vfr , and from thence are poured out on creatures beneath, there will be ill and unwelcome encounters made between the fecret emilTions of thofe creatures beams : So that one by a na-» lur.ill inlHnft doth feek ro fly and efcape the encounters of the other , orto refill and fioht againlt the other, as fhall more largely and plainly be expreffed unto you hereafter. But becaufe the generall caufe of all Sympathy and Antipathy , is a hidden and fecret emanation, or fhining forth by emifiion of beams from one crea- ture unro another, it will bemoft requifire for us, tounloofethe fardle of this profound bu'^nf^, that we m^y the plainlier behold and contemplate the fountain and root of all berimes and eradiarions in generall, and thereby unfold and I'y open the mvfti -nil reafon of their difference , and follow their exrenfions , even f-'omrhe root, untother^un -k , and from it unf^the boughs and branches, and fromt^hofeb-an hes, todefcend even unro the individuall twigs, which nourifh and fofter an infinity of leaves, and bring forth fruit in abundance.

CHAP.

Sed, 1. Jidofakall Pbilojofby. 171

CHAP. II.

How and by what Atirl(>:ites or properties the Hebrew Rabbles , and profuundeft

Cab.tlijls doproove, tha. c.mrariety of Katares doth proceed from

one cter»allEj^ence J as from the root of nl things.

IT is mott certain, that as there are an infinity of creatures of divers natures, in theuniverfallmachin; Soalfo everyone of them was varioufly hrft created, and then generated and maintained after gc:neration, even untill the day of their corruption, by fundry celelHall influences , or many thoufand of varieties of beams, defcending from above. And therefore the wifelt amonglt theCabalilticall Rabbies affirm : Quod n en (it alia planca atit herba inferitts, chI non [is fiella in firma-

mento,qit£ percutiat earn &dicat ci,Crefa:That there is not any plant or herb here beneath, *'«''''''»•<('

,■,',,' ^ ■ I r ■' ; ■ ■ r ! ■ ■ 11 J ■ ' Art. cab. lib. 3.

which hath not a Star in the frmament , to i?eat on tt with bis tn\Uisncey and, 04 it were

to fay unto it, Increafe or m>fllply. Neither do the Scriptures appear to be repugnant unto this their opinion, as hereafter Aiall plainly, in his convenient place, be ex- preffed. But becaufe the radicall indication of this matter, requireth a more pro- found fpecuiation, it will be molt necefl'ary, for the Reader's better edification or inllruftion, to make a diligent inquidtion after the depth of thisMyftery, name- ly, firlt to difcover how all Creation was effected, by the fending forth of the beams of God's eternall Light, and whether that Emanation be of one or divers and manifold, in property.I told you and prooved manifellly before,that all things were in the beginning created by one eternall Spirit of Wifdom, which was fent forth from the infinite Fountain of Light, in the fli ape of an emanation, eradiati- on or effluxion , to inform and inadt all things explicitly, which before were con- rained complicitly in the divine puiffance of that everlatting Unity, which in it felf is all in all. I prooved it by thefe exprefle places in Scripture: Solomon calleth Sap. 7. this holy Spirit of difcipline the vapour of God's [■'^rrtite,aud the fncereertianation and effluxion of h's brio htnefs^and the Jplen dor or beams of his D viye Llght^and the mirronr ivithoHt all fpot ofhls£ood»^ff-A.ud Sz.Johnh'nh that in theif'ord Is the life of all thinas^joh. i. 8. and that this Spirit ivas Lig ht in nhich was no darknefs, and that by it all things were Joh. i. m.ide, and without it nothinir was made. And the fon of Syrach: That it came^'^'^^^^- ^- 2*. forth of the mouth of the MjjI High. And Solomon, That it was with JEHOVA in^'^^''' ^• the beginninq^of all his rt-aies^ in the creation; and was that holy Spirit whereby hecom- pofcdor madcallthings in the Creation: and therefore it is apparent , that it was by the emanation or fending torth of the caiholick oruniverfill b;am of divine Light, that all particular things were diverfly framed, (haped, and animated, and that by a many of (treamings forth of more particular beames of light, proceeding by multiplication from the root unto the trunck or body, namely from the Unity, fountain or head, unto the generall emanarion , which may rightly be compared nuto the body of a tree, forafmuch as f'om it ali bowghs, twig'^, leaves and fruit do fpring: and as in this progrefTion the trunck of the tree doth immediatlyifTue from theroor, and yet is continued with the root, which is the beginning; fo the di- Rf«cWjn./;i.j. vine emanation inlikemannerproteedeth directly from Enfeph or the founiain orf'e ^^'f. "*«'. root of infinity, by the way of emanation not divided or feparated from his eter- nall Originall : and by reafon of this his emanation, the Spirit is faid, to bs the fir/} created before all thing-s, as the trunck before the boughs , twigs, leaves or f.uit. Sothat in refpe£t of his effentiall exiftence he i^ eternall ; but in regard of hisema- nation into the world , he is , faid tobeiviall, that is to have a beginning with- out end , and therefore becomerh the head and Pimce of all the sviall world , I mean the Angelicill crea-ures. VVe proceed therefore in the progreflion and mul- tiplication ofthisuniverfall emanation, thus : From thetrunckof the tree iffueth thegenerall, fpeciall, and individuall branches, whereof the moll Itrongeft (af- ter the trunck ) are all armes of the body, thi next boughs , then twigs, and lalt- ly the leavs, err. To this we compare, in our Angelicall or xViall world, the divers ftatibns of the Angels, alTigned untothemaccordinguntotheirdignity and riches, in the divine influences, which they receive from the root or fountain of Light, by the mediation of their body r/)?-,;/? fefti. And for this reafon it is faid, that, He is the Imaqe of the inv'fible God, the fir fl bjaoiten of aU creatures : for in hhti are Colof. U 13. male all th'.nfs, bothinh?av?yi andeirth, as well viftble as inv'tfib'e^ whether they a^e Thrones y or Boriiinations, or V ot: flats s^ all by him and in him are made , and he is be-

Z a , foxe

i-ji Mefaicalt Pbilofophy. Book z,

fore a!l,4» dall conftft in hi?f:. So th'at all Ang^lls do no otherwife proceed immediate- lyfromhim, and are cone inuate with hun, than the branches of a Tree proceed from the body thcreofibut as vvefee,thac the greater annes of the Tree are ncerer ia diltance unco the trunck,and therefore are more fublianciall,and llrong,and beau* tifuU, than therell; foarethete Angels ofthcHmpeiiall or fuperceleuiall heaven nearer to the body , towir, ibeevcrlallingltream of light, and therefore more rich and abundant in divine lighr, and that by degrees and order 3 according as they are nearerthefaceof the divine elfenciall influence, that beitovveth that moil excellent light and glory on them, to deck and adorn them with fo perfect a fonnall beauty and exigence. And as we fee, that each main arme of the tree hath adimen- fion in longitude, in the which as icdepartethfromthebodyof the tree, it waxech leflerandleffer; foeachofihe nine Orders of Angels areof a lefle proportion of light than other, and their preheminence in light is ever more di;ninifhed by little as it is remote from the body that giveih it that light and life. Then as we fee the lefferboughes , which by a fubdivilion do proceed fromthofe armes of the tree, do immediately fpring out of them, but have a place dillinguillied from them, although they are continued, and no way difjoynted or feperated from them, either in fubHance orellence : Soalf ^ the Olympickor iEtheriall Argells , have their lights and fouls poured out from the Emperiall dwe'-Hy , and rhac according unto feverall meafu res ; and again, they fend forth thei beams or bnght effluen- ces from the (larryOrbes, which they poffefle and illuniinare, unto the elemencary fpi.irs, which have dominion over the winds, with thei-- legions, which we compare unto the many twigs which fpringoutofthe faidboughc- •• for as the twigs are fmall in Tub lance in regard of the bough, and yet are ontinuate unto the bough , and have all one narurall life; fo thofe Angels are nor fo illuminated as the Olym- pick SpiritSjas alfo the Olympick Spirits are not fo bright and affluent in divine ri- ches,as thofe angelical Intelligences which approach the excellently-brighr throne of Eternity. All this inefFectwemaycoUeftfrom theFathv.ns ofthe Church, (for

Dionyf. ds Du St. Dionyf. faith ) That an Angell is the image of God, and che fliinmg forth of his

Vina Kom. /;6. hidden light, a mirrour pure and mort bright, without fpor , without wemni, and

*• without defiling. And for this caufe he calleth the Angels, v4/ff-<?w4;/j^ , that is,

mcfi clear Afjtrvrs , receivingthe hahtofG idt, arguing thereby , that theyarethe

Wild. 7. images of the catholick Emanation, from whence they fpring. For Scriptures f^y , that the Sprit cfwifdom is the briglnnejfe of the eternal I light , a gjajje or mirror of the majefty of God, witho-^t fpot, and the imuge ofhii Goednefje. And Bartholomew fai rh ,

BirtUl lib, 6, That an Angell taketh his hidden light from God by influence, and fendeth it foVth untothofe Angells whi.h are ofa lower order or condition. And ^^wj^wnnd Da- mrtfcensiiy , xh^\. Angells are inielle^tuall lights , receiving their light from the fir ft li{ht. Again, ^J«/)fl/»w<fW faith , ih^ they are called Gold , bjreajbn of the beams rvhich thej fend{orth. Alfo they are called /^ifr}- iJ/z'ifrj-, by reafon of the bright infiu- cnces which they receive, and fend forth to thofe ofa lorver region, Alfo St. Dennis faith, th^Lt the higher Ordes receive 'mofl flentiottfly the light of God y rvhich afcertvard they impart by infittence tmtofuch Spirits as are lower. Andthi^ Latv u obferved i» the Odsr ef Anirels , namely^that fame be the fiifi, and fome the fecond, and fame the lafi. For this catife therefore the SERA PHI MS are Angels , fo called , becAnfs they a-efaid to burn and be feton fire, b] reafon of their inimediate pre fence bsfre the face of God. But letting all thefereitimonies pafle, we are inflruftedby many places of Scripture , that Anoels are brhht ihimng lights ; that they are above in the third heaven, attend nq c» the 7 krone ; tl>at there are feven which are Prcfidents in heaven , as there are feven Candhflickj vhich irr.port the feven Planets ; and that there is one great Akoc th.ttis head or maflcr over tfiem all^ which held the feven fiars in his hand. And ih.it there are

ApoC. 4. fc^y Anfels which have dominion over the four tvinds , nho have power I' hurt the

earth a>i at he fens : A ndth.tt they arc commanded and over-ruled by one great Anq^el , who bcarcth thefoveragnfealofprefervation. And that there is a Prince of da kpeffe,

EpheC 6. fpfjg If fljat oreat oppoftte fpirit which hath dominion in the a'.re- And that thrre are as veil deadly , as hurt full Principadities^ Poteflates , and Govetnours in this world, which tire adverfe unto Gods creatures, as good An q els, or Angels of light , which are friends tinto them. To Conclude, the muttiplicable fruit o' feeds we compare unto the flars of he.'.ven, and the leaves unto the creatures below, which have their natures and mutations, from thofe internall or fpirituallorganicall agents. So thir we may fee, th:it Eternity givctli life unto evinlity, andcviality unto temporality. And as we fee that in the eternall world , the Firll Perfon addeth a beeing un'o

the

Seft. 2. Mofaicall Philifofby, ifi

the Second, and the Third proceedech frotn them both ; fo the xv'iM or Emperiall Angells, poure down the influences of life into the Olympicall orheavenly ones ; and the Olympicall or ftarry fpirits do fend them down on the Elementary. In the fame manner , the Emperiall Spirits are the foul or life unto the Starry or^the- riall heaven, which animateth by his influences the Elementary , andthe earth is animated by them all.

Thus therefore we fee , that God operateth by his divine organs varioufly, all in all, which being well underltood in the firit place, we may boldly conclucle, that alfo all the peculiar angelicall lights , do proceed from one and the felf-fame catholick Emanation ; ardconfequently we find, that the diverfity and oppofition of their natures, proceed from the multiplicity of properties , which is in that •Ge- neral! emanation , proceeding from the throne oi God or Unity before all beoin- nings. Andthisisthe reafon, that thiseternall creating Spirit ofwifdom is tearmed by Solomon, Unicus & mttltip/ex, One ar.d manifo,d;OY\t{l fay)in regard of his eflence, Wifd, 7. and manifold, in regard of the multiplicity of its properties, by which it worketh varioufly, and fometimes by oppofition in the world. But all this is excellently expreffed by the learned Cabalilticall Rabbies , inihedefcripcionoftheir Nume- ricAll or Sefhiroticall Tree. You mu(t therefore underftand, that as the my (Hcall Theologians did obfervebut ten fpeciall names or attributes, which were afcribed unto God in the Hebrew ^h\t,air!>prietate • fo they did perceive , that each of thefe did import adiverfe operation to be eflfeded ; fo that the Hcbrewes did '-all upon this or that Name of God, mentioned in the holy Text, according unto the nature of the feverall necelfity they had of God^ adiltance. And though they col- leftedby thewordofGod, that as the Divinity or Godhead is but one inte'-nall immutable effence, and therefore hath but one onely eflentiall title to be exprefled by, namely, TetrAgrammAton^oi Jehova, whi.h is his unfeparable nanie,fora[much as it is appropriated unto him onely, for it includeth ( as Rabhi Mofcs the ^''ypti- an hath it) and argueth by a pure fignihcation, the fubihnce of the Creator, with- out any refpiiit or participation that it hath unro the creature; yet nevertheleflfe they found, that the other names afcribed unto him in Scripture, do note or fio- ' nifyGod , as he participareth with his creatures, or as he hath relation unto things that are created, and confequently are known by the effect of his works. As couching his effentiall name, it was had amonglt t he H'ibrewes or Jewe?in that; high eiteem and reverence, rha: it was never uttered but in the Sanfluary, and rhac by fuch PrieHs, as were confecrated and made holy onely unto the Lord ; and then it was pronounced in that Benediction fvhich the High Prieft uttered in the day of fefting. For this reafon that name was had in that honourable regard , that it was never rafhly Ipoken or uttered , becaufe (as the faid Rabbi /^/o/f^faith) denetat De- -ftm ejfe O" fnijj'efuperomnem ejfemUm cjitf-vcuHs ^atitcquam ullares elj'et^exiftcret : It im- "•fortei h -, that God is and was above any eJfeKce , forafmttch as he did exijh before that any thiko rcoiexiftemvi the world. And rhis wa'^ that pretious Name of God , which Mofes was fo dcfirous of him to hear and know , when he received from hinj this anfwer , mn% Hoc eft nom<nmeMm in £ternnm, JEHOf'^A tsmj everlafl'ing name ; Which name is fo pure and fimple,that it cannot be articulated, or compounded , or truly exprefl'ed by mans voice. As for the other denominations appropriated un- toGod,they do not expreflehim according unto his Elfence, but onely in refpeil of his works, (as is faid namely, as he app^arethallin all, and exilteth in all things. Wemuftunderl^dthe-refore, forour better inftrui^ion, that feeing the Divine Nature is and operateth in all created things, as alfo wichouc them, (for he is the center of all histreatures, whofe circumference is not robe found) in this regard his eflfential name Tetra^rarnmaton is the common agent in every bough or branch, of the Sephiroticall or Cabalifticall Tree , andhath thedominion or preheminence over all the trunck or body of that Tree; and confequently all the other ten names are alTigned unto it, as having relation unro the p; operties or the effects of his mul- tiplicity of vertues or actions, in one individuall eflence , and therefore all the reft are fubjed unto ir, and are wholly comprehended within it , for it containes the property as well oiNolsmty as l^oliimj^ of privation as polition, of death as life , of curfingasbletTing , ofevill, in regard of the creatures, as good, (though nothing is ideally bad in him) of hatred and difcord, of love and concord, and confequently of Sympathy and Antipathy. All thefe oppofite effefts are teftified by Scriptures to fpring from one eflentiall fountain, forafmuch as it comprehendeth the power of life sap, i6.it. And death, and induceth H)ito the brinc'i?^of the grave, and reduceth or bringeth back^a..

gain

Pfal. 9. 6. Ifai- 1 Job J

Deut. 27.

ly^ Mofakall Philofopby. Book 2»

?4«« ;,';:« /i/f . /; is JE HOFA that is lig In, . ife , Md hea.'. h, mo. it ii he that ajfli Elc- h Pfal. ^^. I. with d.nk^iejfeje.ith,a>idf!ckj:ie(fe. It ls''jEHOFA that is gmtious^fHil ofmifcrlcordyAnd I Sam. z. 6, that extendeth his bcniirnity a:id mercj unto all hu creature s, And it is he ih.ft is iiugry a»d pral. »4?' rei;ere airainfi nations, and doth dejho/ the wicked, Ii is he that repreher.detb in hu ange) ■, Pfal. 9. 6. ^^^ chajlifeth in hi^ difpleaf^re. And it is he that n gracioi.s and ths onely Saviour. It is Tob i. ' he that woundeth and heaieth aga'n. It was JtHOFA that il.nanied to fend vex-

qeance, vexat'ioxy and death on the difoBcdlerit. It ts he that cattfeth the flngtte, the cen- "Jitrnpt'icn , the (>n7n.'ng feavour, the lefrofj , [cabs and boiches, erne, od' , and sticers of Egynt. It is JEHO^^A that jlr.keth mth nnuineffe and bimaneffi. . It is he which ca/ffeth fear & a trembling heart^yca^jhorvereth doivnfurruw^vexation^tifKidity O" fad milancho h as in Deuteronomy we read of,5i confequenrly produccrh antipathy and dil'cord. And Exod. 13, ay.Concrariwife, Itis'jEUOyd that btlfoweih bsneddhonS or i>icffings on h.s creatures. ' He blepth the bread '"-'id drink, that the crertHre rafieih , for reJeUiciJs caufc j fo that they treferve ,and do not deflroy. And it is he that removeth and taketh away all difeafes , banijheth fterility from the earth, and mtiltiplies the dales of his creatures, and by conft- ir ■ 4« ^- ijuence is the caitfe of loving Sympathy ay/d Cbficord, To COitc\udii,\t\s JEHOf^A, the oreat God of "ods-, that formed light ^ and created dark^nejfe, made peace or love and con^ cord, andproduced evil! and contention or trouble , as che Prophet tearheth US. Now foral'much as this effentiall Unity did bring to light rhefe contrary efteds, by op- pofite properties, therefore did the iecret 1 heologiansafcribe unto him divers ge- neraUnames,vvhich they gather out of the holy Writ, and are appropriated unto himj according unto the effedls which follow them, whereof fome encline to dark- nefle and privation, others to light and politionjfome tofevericy, and others argue the fruits of his benignity; fomeby a deprivation of his a£t , whichhappenethby a reflexion of his beams in himfelf, produce the eftefts of darknefl'e , namely, an ef- fentiall frigidity, and flupidity, immobility, congelation , contraction, &c. O- thers by an acluall emanation from the center unto the circumference, do gene- rate the cfteils of light, as are motion , heat, dilatation, fubtiliation, Sec. I will therefore rehearfe or reckon up unto you , thofe divine Attributes whic h are af- cribed unto the facred Effence , in order as they are numbered in the CabaliRicall Tree, from the which the divine beams ofdifFerent natures dodefcend, toaccom- plifli thevarious willprvolunty ofhim, that fendeththcmforthinto the world , to aft and produce a mulnpliciry ofeffefts.

The firit name therefore of the Divine Attribute is £/*/>/; , and this Attribute importeth the fountain or originall of all creatures , and the foundation of miferi- cord and clemency , becaufe the effluxion or eradiation that fpringeth from this h,ead,isfullofgrace,andfpareth all ;for it argueth the Father ofpitty.and miferi- cord,andtheGod ofall confalation , unto whom our Saviour bids us p-ay in this form, Our Father which art i» heaven, dl c. And hereupon it is elfe-where laid, that the Father jftdgeth no man. Again, it is the part of a Father to deal favourably and mercifully with his children; fo God under this Attribute is eliee- med to be the Father ofall , and is therefore benigne and merciful! iinro his crea- ture^, according to i his of S"lomon, Thy creatut es might fall and perijh by the perfecn- tionofthyjifflice, an I b: ventilated or blafiedb^ the fpirit cfJiy pftijfance, Bitrthott Sap. II. hfi.fl difpofed allin number, weight, andmeafure ; forthatthou canjl do mttchwas ever

prefemt with thee. But thou haft therefore pitty on all , becai (e thou canfi do all tbinns. And thna dJjfcmbiC ft^ the fmsofmen, that they might waxwife andamend; for thru lo~ ve/l all thin>rs that are , a'.dthou dofi abhor n-jthu.g that thott hajr made, nether aidfi thoit ordain any thin it fo hatT it. Could any thing exifl which t hou woffldfl mt hitve to b: ? 0- c^'ft/dit be piefcrvcd, if thou ddfl not fend it the means of its bang } But tb>!4 fpareft' all thmrs becimfe they are ih.'ne , OGod, which art the lover of fouls. Lo this is the fruits of the name Ehieh, namely, to create andbeget all things as a Father, and to havea careof rheirprefervation inhispaternall affedion. For this reaion there- fore, it is the Prefidenr of the Capitall or radicall bright porre, gate , branch, or numeration, csWcdCheteroxCorona , which is the root of the whole Tree > by which, and through which 1 the clear beams, or lucid and facred emanation of JEHOVA, in his creating effability, or politive volunty, doth defcend un- to the creation of all things. For Ehieh fignifieth the father and root of all creation.

Thefecond cognomination cf JEHOVA in the divine numeration , orfpheii- lallTree, \9.JAF1 ., which imports the bleffcd and graiious emanation of the world,andextraftion of the humid or created nature)namely the w.acers out of the

womo

Seft.2. Mofaicall Philofopby. 175

womb or bowells of the dark and deformed Chaos : and rherefore the Cabalifticall port, by which thde active and all-operating beams do defcend into the world , is called H..c/j>w<» in Hebrew, Sapieni.a in Lu'in, (V/fdom in Englifh. And Solomon, meaning of this Divine Emanation , fpeaketh thus: wlien jEHOFA dcd frame Pmv. 8. andfajhion the heavens , when he did ejiab/ijh the fountains of the Abyfs, when hefavc limitSHtitothe Sea^ and did appoint a foundation unto the Earthy I f-Fifdom was with him as a helper to compafs all things. And we mult note that this name Jah, whofe influence or emanation is Sapientia or fP'Ifhm, appeareth fometime to be converfanc as well about the efl:"e6ts of feverity, as clemency, although it happen but feldom. And therefore JEHOVA faidof the Angell, which was appointed for the con- ducting of th^i/r^i^Z/w through the Defart. Ne exacerhesetim; quia non feret de- - , fe£iionemveflram,<juo>iiamnomenmeum ejl in eo: Do not difpleafe him; for he will not ° * endure your defections or errours : for my name is in him. Whereby it is evident, thatp this princely Angell, which is taken for this Emanation from Jah elfewhere, " hath a double property ; but his greatell inclination is to preferve the creature which it made-

The third cognomination is £/o/;/»<: and the bright port through "which the re- fleftingbeames of his property do ilream forth, is called in W^:q\s Binah , in La- tine Prudentia, in Englifh Prudency. And this name Elohim , according to the Cabalifticall interpretation, doth fignifie fear, and terror, becaufe they have ob- ferved that by this property or attribute of God, there happeneth unto ^^ch ^fci^l- <:»iii. world, punifhments , and liratagems : for under this denomination JEHO- ^ ^^' VA doth exercife his power, as well for the fudden alteration of the world, as unto the punifliment of the wicked. And therefore the Spirits which do receive this divine influence, are called Been Elohim the fons of Elohim , which are his in- ftruments in the Elementary world , for the etfefting of his will in this property. By virtue whereof, alfo the commotions of the waters were made in the firlt cre- ation, and the produftion of them out of the dark Chaos : which was not effe- cted, but by the extream contradiction and oppugnancy which happened between the fire and the water , and confequently not without the dreadful! diffennon and warreof the Elements, caufing terror and many thundering commotions in the dark abyfle or deformed waters, when each word hiat was divinely uttered : For it was by the Spagericall or high Chymicall virtue of the word, and working of the Spirit, that the reparation of one region from another, and of the diftinction of one formal virtue from another, was effected or made •• of the which bufinefs the Pfalmi(t meaneth where he faith : By the Word of the Lord the heavens were made, pfji. 25. g^ and by the Spirit from his mouth each virtue thereof.

Ye may therefore perceive, that the whole power of the Cabalifticall Tree , is comprehended in thefe three firft branches , no otherwife then the typicall world iscomprehendedin the Archetype, which cbnliftethin a triple property , mod aptly referred unto the Trinity of Perfons : For therein the intelligible world doth import, that whichfeaven doth in this material! and watery world: For 2 is the root of Matter, as 3 is the root of Form. As therefore i is the formal! root unto three, andthemateriallroot unto 2: So verily is 2 the materiall root unto 4; and therefore 4, whichis theSymboleor character of matter, and 3, the figure of form, being added together, produce the univerfall fubltanceof the world, confifling of form and matter : we mult therefore with diligence obferve , that ihofe three firlt denominations, dobelong unto thefe properties , whereby JE- HOVA did create the three firlt daies work, wherein the whole world, with his heavens and elements were created, and received their due politions.

The feaven following branches of the Sephirotical! Tree, do appertain unto ihofe various alterations ormutations, as well propitious as unfortunate, unto the creatures, which do befall them in this world, being thus compleated and fi- nifhed by the virtuous properties of the three precedent emanations or ftreamings forth of the divine beames. Wherefore the fourth branch of this Tree, hath for bis Prelidenr the gentle and mercifull attribute of God or.JEKOVA , called EL; whofe bright port, numeration, orchannell, by whichitpoureth forth it^ besmes into the world , is for that caufe Ityled Chefed in Hebrew , which in Latine is C/(fWf»f/^, inEngli(liC/fw^»r;, becaufe the divine influence which flii- neth out of it is full of orace, benignity, life and poodnefs, as by the con(e- quence it (hall appear. For it is the fountain, from the which the good and fortu- nate Planet Inptter receiveth his benevolent Emaaantion or beams of life ; this

name

i^^ Mofaicall Pbilofofby. BooL i.^

name therefore Mofes ufcd, for the healing of A/iriam, when (he was made leprous for hcrdifobedience, faying: Elnaraphana la: De:ts gratm, qa^fo fa»aiilam.

The fifth name, which is afsignedunto the firit branch of the CabaliUicall Tree, is cz\\tdElohimGibbor,3.r\d it is an attribute which fendeth malevolent and unwhol- fome influence down unto the creatures , making diflurbances and troubles in the world , by Thunders, Lightnings, Comets, VVarrs, Contentions, Anger, Pe- ftiknce, and hot difeafes , &c. And the celelHall magazine of this influence is the Plane: /I '/^r J : for this reafontherfore the port or channell, through which this fiery influx doth immediatly flream forth, is called in Hebrew Gehitrah , which importeth power, force, violence.

The next bramh or numeration being the fixth, hath for its Lord, the name E.'oack, whole influxion or emanations are full of life and golden beauty , and therefore the crunck or port by which it palTeth , is rearmed 'iiphereth in Hebrew, which noteth, Grace, ornament, beauty, and delight. By the golden emanation which flovveth from this channell, the viable Sun of this world receiveth his bright be?.my, and is adorned with that admirable vivifying virtue , which by effe<5l doth manifelt and teflifie it felf unto the whole world. And this is that Grace and ornament of which /ob meaneth, when he faith: Spniftfao ornavh cxlos: He adorneth the heavens with the beauty of his Spirit.

Thefeventh divine cognomination or attribute is JEHOV A Sehoath , which is as much as to fay J the God of Armies, the God of jubilation , reft, and perfecti- on; &: thereforetheport or channell, by which his beames or irradiations do pafi, is called A^f/^i^a^, which fignifieth triumph and vidory: asalfo JuAice, Charity, and' Love: and therefore the influence of generation, and multiplication, and delighc iflueth from this emanation, which maketh the rowlmg Globe of the celefliall Venus his llore-houfe.

The eighth name is Elohm Saboth or Dens exercituHtn , the God of Armies,and his port or channell by the which he fendeth forth the influxes or beames of this his property into his ccleliiall treafury , which is the Globe of Mercttry , is called by them Hod^ orpraife, honour and formofiry; by which afterwards he operateth iin this property, by his will on the earth by changeable and mutable etfefts.

The ninth, £/(^<«/, that is the Living God, oiSada',^ that is, the Omnipotent Godzandhisnumeation, or the gate or channell by which he fendeth down his bright influences, is called /f/o^ that is to fay, the bafis or foundation, Redempti- on or re(t; and thefe are received by the Sphere of the Moon, whii.h isas werethe celeftiall earth : unto the which all the influences in general! do fall , and this is the reafon that it is fubjefl; to fo many and divers mutations. The effefts where- of, as well to generation as corruption, is obferved on the Earth and in the Sea.

The laft name or attribute is Adonai, or Dominus ; and his port or gate by which he fendeth forth his illuminations or the aftive beames of his nature, is rearmed by the Hcb ews /J/«/<:/?«f , that is, ^e^»«»» or Imperium. And this numeration im- porteth fcverity and fervility unto the creatures, through Gods anger and wrath; and his influxion is directly into the Elementary world.

By vvhich coUeftions and obfervations of the wifelt Rabbies, we find that in rhefe Ten generall properties of God, fignifiedby the ten attributes unto the Divine Effence, all things in the world, be they elieemed good or evill ; or pofitive and p-imitive;or concordant , and aimeable, or difcordant, or odi us; or in a word either occultly or manifelHyoppofit, or elfe concurring innatureorqualiry un- to another, do originally defcendtromthij fountain of Unity: whi.h though ic be one in cfTcnce, is neverthelefs manifold in p-operty , and that property is there- fore divers anc* altering, according to the multiplicity of Volunryin the Fa'her, or foimrain rhat fenr it our , according unto whofe mind all rhings as well con- cordant as difngreeing, are ordained bo'h in heaven and in earth , and that by a muUiplii'iry of fpe'.i.Ml emanations of different qualities, from that eternall gene- rail catholt kefflux'"on , and every of rhofe fpedfick emanarions do branch them- felves.ig.i'n i'lfoan inhniry of individuils, even as ten may be multiplied , iniffi- Ti'titm : Sotha' everyone of rbofe fpe' i*^rk p'operties, dofliine forth from the Statin hf.nvcr, as well fix :^s errati- k wh'.h's their receptacle or flore-hi'Bfe, un» torn infiniry of earthly prdwarerycrcTii res, which are generated or do grow up- on rhe em h, and under the cairh, acco'dirg un'-orhe influences of rhcfe Planets and fixed Starrs over creatures, be they animal, vegetable, or minerall. And the

reafon

Sed, il MofakaJlfhilofofhy. 17-7

reafon why the Divinity, created or Cenc forth one fpecifick eradiation, fo con- trary unto another, was, as well for the prefervation as defhucftion of the crea- tures : For as the lalt effeft of each of thefe contrary emanations or radious efflu- ences, is theCreation, or generation, and prefervation of creatures of their own nature and condition : So alfo are they to be applyed, eitherfor the prefervation or reitauration of the decaying creatures, namely when we apply any venomoufe fimple, either animal, vegetable, or minerall, to expell a dangerous difeafe, or to poyfon a nature, which is found; as, in the animal kingdom, js the venomoufe Vi- ver. Scorpion, Toad, Spider, or blifteringC<i»;A4mff/; and, in the vegetable King- dom, the Somniferous and (Uipifying Poppy or Opium -^ the fearching and infla- ming or burning FlammMla ATnd Etiphorblum; the fretting Scamony; the vomiting Groandfe/l , D.ijfadtll f -^jfera Bacca, Bears-foot, Tj^iwa// , and the venomoufe Aconite. In the minerall ranck, the corroding Afnlck^; the quick, peircing, and infecting Ottick^-Ji/ver and Sni^ imary ; the deltroying Refatgar-^ the vomiting An- timony, andfuchlike, whichhave all as well the property, to take away dangerous difeafes,3s to bring them: For in fome cafes they take away dolorous maladies, and in other fome, they bringthem quickly , andhatten on deftruftion upon the creature : So that all things, in fome cafes, both wound and deltroy, and in other- fomethey heal and cure; yet unto him, that fent them the beams and irradiations of their form from fomi of his particular properties, they appeared all good , be- ing they were ordained not onely to heal in his benignity , but alfo to deftroy in hisfeverity; and to conclude, to effeft his will one way or another , even as it pleafeth him, who onely worketh elTentially all in all. And therefore Solomon ^^^.n: faith: Ceuldany th'ingexifiwhichthonwoHldefi not have to be> So that all is good unto God, although unto wicked men which fuffer them, they may appear bad. Opera Domini univey fa, (faith the Wifeman ) bonavalde : Alltbeworkj of God mre ^ ■^ ^ very good. Bona bonis crea afunt ab initio, fic nequiffimis bona & mala : Good things Ecclusij^ijo.* were createdor'ioinally for (Toodmen, but to evill men they were in effeH: good and evill. i

There are Spirits created for vengeance, and in their fury they execute their tor- ments : in the time appointed they poure out their virtue,-and efiFeft his furie that made them, namely warer, hail, the teeth of bealts, as of the Scorpion and Ser- pent, &c. All t-h-fe re Joyce to execute his Commandements upon the Earth, &c. Even for this caufe therefore, namelyforthe fecret oppolitionof natures in the world, originally proceeding from the ftreams of thofe variable properties, which radically do fpring from that oneincomprehenfible Fountain ; Love and Hatred, and confequently Sympathy and Antipathy were created to jullle , and as it were flioulder one another in this world, as well generally under the titles of Light and Dark, as particularly in that friendlliip and hatred, which is obferved and telHfied in Scriptures, to be firrt between the very Angells themfelves ; then amongft the Starrs which receive thefe oppofit naturesfromthe Angells; and thirdly, amongft the winds and Elements , whichhave their fpirit of contention from the Starrs: and laflly , amongft thofe compound creatures, which are compofed of thofe Ele- ments , by theaftivefpirits ofthe winds. But becaufe amongft all other oppofire qualities in the world, this Sympathy and Antipathy are moft occult and hidden; (Forwhereas we can produce the reafon of contrariety of Elements, from their manifert qualities, namely cold, heat, moifture, or drought; in and for this oc- cult oppolition , we find not diftinftly any fuch elementary ground) we will dive fo farreas our fteril capacity will give us leave, into the bovvells of this Myftery.

CHAP. III.

Here it is demonflrated, th^t the occult aEl ion as well of Sympathy as Antipathy ititrea- tures, proceedeth from An ^el'icail irradiations or (hinings forth; that is, by ths emijfionor ejaculai'ionof their fecrethsams , the one againft the other, out of fuch creatures as are created or genera- ted t^fder their DominiefiS,

SUch as are well feen in the MylHcall Theology, afHrtn , that Angells are all o^fteuMn.lib.j, - one kind, in refpeft of their own creation , though the one is more or lefs it- de Art. ctbal. laminated, according to the importance of the offttey whereunto they are called,

A a ot

i-jS Mojaicall Pbilofofby. BooL z»

or the Creacor's will and mind is to employ them. For we muft confider, that the Angels are the immediate organs, by vvhiJi ana ilircugh which , .the Eternity ef- feftethhis will, and pronounceth his word ^'.^r, after that his will is decreed in P&l. »o4. 4. himfelf. For that very reafon Daviciimh , -^n^eli Dn vaiidijjimi robjre, ejficientes verbumeitis^ afcultaniesvoci e]i^s , mwijhi e]HS yucicutei p actt:mt] s. TtJeangells oj God are maji flron^ /« power , atid da ur effelt bn rvo, a, and l.flen umo his voice ; they are hi-> min'/ier.', to perform hu wdland fUajHre. So that it is evident , that nothing is efF,;6led in the world , be ic in heaven or inearth , but it is performed by one ot" thefeorginicall fpirits. Andtherefore Rene/ jneUiih , That allbodies, as well ce- KtHclin: leftiall as terrene , havebythe ordinance ofGodallotted them certain fpirituali

directors, and rulers of their vertues, and prelidents of their operations , namely, as well they which are reafonable, namely, Man; as unreafonable, to wit, the Stars of heaven, and earthly creatures , both animals, veg.:tables, and minerals. And Xit cm. in M«. therefore Arckargelus the Cabalilt, makecVi many degrees in the cffi:es of Angels ; T)ig. For Tome '{aich he) do ftand before the divine tribunall of God , Itill p airing him;

fomeadminiller unto him , and unto us alfo ; fomehave thecuftody of che wat- ches of the night , of which C/Vj^/^Tmaketh mention J Jf he come i^iheje^ohdor th.id watch ofihen:ght, &c. Some have the government of the four quarters of the year, and thefe are Prelidents over che four Itacions of the Sun ; others are ordained rulers over the feven Planets; and fomedodifpofeofthe influences and vertnes of the fixed Srars, and twelve Signes, of which St. fohn dothfeem to makemenrion, iaymo,Thati»ihe pvehe^aies, chat is, the twelve Signes, which (as PAco faith) are . the ports ofheaven, are the twelve Angels: Some arc tutelar Angel;, andare o-dai- nedforthe creatures fafeguard ; fomeliave che cutlody of bcalts, others of plants,- ochersofpreciousltones andmineralh. Allthefe,the fecret Theologian; and wife- mendo affirm; averring withall, that God worketh all in this inferiour world, by theadminiitracionof Angells. Andtherefore St. /rfw; faith , Thar nil are admlni- firing f^t its,fent to eff'eti that office. Thus far Archa»gJHs, And ngiin, RrucHn ar- gueth. That the influxionofangelicall beams from the Itars, muft be divers and of fundry natures, becaufethat the Angells do not by their voluntary action, move iheceleltiall Oibe alwaies after one manner, though by reafon of che violent mo- tion, it doth move daily by a diurnall motion from Halt to Weih •

But what needs many words , when the progrelfion of the forefaid Cabalifticall work, doth open and difcover all the my.ticall operation, and variety of adion , in the Angells, Forifoncetheten names of God , which produce ten divers ema- nations, of different conditions, which are fenc by the ten forelaid numerations, ^ or fephirocicall ports or channells, do breed cont rary effedts , both in heaven a-

bove, and in earth beneath , it foUoweth by theforefaid telHmony of the Ptophec David., that there mult be fo many angelicall vehicles , to condud them inro the lower world , as there are Cabalilticall ports and channells ; and confequ^nrly is many diverlitiesofthe divine properties, proceeding from the variety of his will, asalfovarieties ofvehidesto conduilthem. For 1 would have each ]udiaousRe3- der to conceive , that the Hebrew Doftnrs did judge of the nature and property of each Name or attribute afcribed unto Ood in hol^Writ, byth.it felf-lane ef- fect whit, h ic produced, after the uttering or exprellmg of it therein, no oth«r- wife thin the Philnfcpher ufeth to judge of the nature and property of the com- plexion by theafpeit of thePhyriognomy;or as by the lignes which he behoiderh in the heavens , he determiner h of their effecV*;, to wit, of rain, winds thunder, &c. namely , becaufe fuchprefngesin the heaven;, do ufe jobbing forth fut h andluch effects. Now (as 1 have proved Defore) if it be the divine influence of light , which animarerhand informerh each" angelicall fpiric , it muli need; follow , thatevery oneofchcfe angelicall conductions, or vehicles ofthefe influences . mull h.ive alfo a divers property, becnufe ihe forma'.l influences which do animate thel'e inrelli' genoes which carry them, are different; and therefore they will be naturally prone and enclinedto operate the will of the Creator , according unro the nature of em.anation, or beams of that property, which it receiveth from his pvcpec port.

As con 'erning therefore th'^fe angelicall receptacles, or organ; , which are or- d^in^d ro receive the divers kind; of divine influen es, or irradiation; , I pnrpofe b'icfly roexpreffethem in the firll place , for the better underflanding of •■he Re-i- der , wirh the chmrvcll they do belong unto ; andrh.m the order of Angel; which doth firlt receive them. After this I will fee down the celelViall Orbes or Stars, in- to

Seft. 2. Mofaicall Phikfofhyl tj^

to rhe which, as unco their particular ftore- houles» they are conveyed* And laftlyj I will fpeak fomewhac oftlieeffeds that thefe influences , which are conveyed down from their tiarry treafury , into the eleiuentary world, do-effed, both in the aire, feas, or water and earth. Touching therefore the Names or attributes of God, as alfo their emanations, or lireaming forth of beams, with their peculiar proper* ties, I have in few words written them,in the precedent Chapter ; as for the reli, I would have the Reader to know, that thofe ten feverall divine emiiFions often fe- verall lights, out of fo many Sephiroticallor Cabaliiticall fpouts orcbannells, into the vail cavity of the world, toaccomplifh the will of the Creator, hava their particular angelicall wnggoners or conduilors ; for in this, the b^ft Theofo- phers agree, that as the upper Order ofthe Angels, do receive their light andbrighc emanations immediately from God, fodothey emit them audmanifeft them unto theinferiour Orders ; and for this reafon they are called Mirrours,becaufe they re- ceive their light from the face of God, or his etcrnall catholick emanation, which (as I have proved before ) is the head and fountain of all thefe Angelicall lights. And again, as thefecret Theologians have, by their ferious obfervation of the holy Bible, efpied ten diliinift properties, as alfo ten divers cognominauons, or Names of God, appropriated unto them ; fo they perceived, that there was a lingular An- gel appointed to receive each of thefe emilTions of beams , endued with thefelf- . fame property or condition, as the lights which they receive do poffeffe , foraf- muchasthefe Spirits do live, and are animated by them, beingthat astheexter- nall ofthe Angell is a fpirituall aire, fo the internall of it is the formal I irradiati- on or emanation, which is according unto Gods will emitted into it. And this is agenerall note aniongli all the fee ret Theologians, unto whom BartholomaM and St. Denvis do adhere, touching this point, that no Angell can intermeddle with anothersbufinelTe, or take upon him the work that belongeth unto another , ex- cept it be fuch inferiour Angels, as are dedinated to ferve under their Arch-angels in the fame funftion or property, as fhall be faid more at large.

We muftthereforeunderlhnd, that the office of the great and catholick Angell -i^//<?rryo», was fo nniverfall J that it was employed firti about the information of the whole world, and the divifion of light from darknefle; as alfo, for the vivifying ofthe watry fpirit of the world, and the diurnallrouling about ofthe heavens:* And therefore it is faid, and not without a good caufe. That it was the divineand generall Emanation, that is the eternall Sapience , which for this reafon is faid to Be created before all things , by whom afterward all things were made or created. And for this reafon it is faid , That this Angel doth contain in it all the angelicall perfeftion , no otherwife than the univerfall beams ofthe Sun are comprehended in the body ofthe Sun. Wherefore we do with the Hebrew Rabbies juilly apply theeffence ofthe firllemanationunto Mitattrort, which emanation is faid to enter bytheroyall port or gate C/)««r or Cor««<«. Forknowj that this catholick Angell is faid to be the tir(i creature, becaufe it importeth the fpirit of the world , which did firft receive the firll-born fon, or the Emperiall emanation, from the Attribute of God called EHI^ H, which is a name of eternity, for that it containeth and doth refpedi rhe time paft, the time prefent, and the time to come. For this caufe there- fore dorh thi<; great Angel ftyle it felf. Alpha and Omega, the beginning and the end. The firii influence therefore which was of univerlall life and elTence , is received by the Angel A'fittttfon , which is for this reafon called Donum Dei , after it was fliouredd wn from theport C/jw^r, into the highelt order ofthe An^ells , called Serathin , which by reafon of their propinquity unto the rhrone of God , are faid to burn, or be fer on fire with divine love. And hereupon thefe have their excellent beaury and clf-arnerte, by reafon of this facred influence, whichis fo full ofthe . lovingbenigniry ofthe Father of light. From thence this potent angelicall nature condufts the beams of this light into the convexity of the. actheriall heaven, and there beliowes ir as in a generall magizin orflore-houfe; which place it afterwards informs or viviheth, infomuch that by the admirable a£iionand motion thereof , ir is called Prmum mobile^ or that fphear which moveth firlt in the heavens , and by his morion it turnerh then Jturall or temporall world roundabout , from the Eaft unto the Weft, in twenty four houres. The moveris this catholick Angel ofthe World, full of this etern.ill emanation, by which it animate'; the world, therefore alfo is SAfiiemitt faid to be omnium rerun/ prihs creata-, the fir/} of all creatures • and , F/uxus -virtutis Dei, & emanntio cUritatis ejus, omni re moMior, penetrans ublqueprop- terfuam munditicjn & perm.wens infe, ommtt itinovans^ It it antnfiuence ofthe vertue

Aa 2 •/

i8o MofaicallPbiloJbpby. Book i.

ofGfd, and the flawing foi th of hu brightne(fe , which is the mofi movable of all things , penetrating all things by his jmrenejfe , and being one in elfence , reneweih all things, that u,itreviveth every thing. By which ic is plain, that this cacholick emanation is the foul of the world J having endued, or put on , theuniverfall angelicall fpirit , and therefore is called by theholy Text, a Creature ; lo that the catholick created fpitit of the world is the Primam mobile , for by this firlt-born emanation from God, it is animated and moved, as by the fwifteft mover in the world; and the mo- ver is tearmed Primus motor, both together; or called Mundi anima, which therefore is defined to be, in refpecl of the created fpirit thus animated , Prmittm mobile, ^pn- te ,& per fe mobile \ 1 he firft thing moved, rvhichts m^ved voluntarily atidby it felf. And for this reafon alfo, the animalfaculty in man , which hfedes anima. intelleCtn- /^,is faidto move voluntarily, whentheadion ofthe vitall and naturall faculty , compared unto the etheriall and elementary heaven, do move unvolunrarily , that is, at the willof thefirft mover. And this work is therefore affigned unto this fphear, with the legions of intelligences, that are derived from, and created there by their catholick head, which is the faid grand Arch-angell, as beams from one Sun, partly to hinder the ftarry lights, which were after created? from burning the elementary world , or working by their long continued impreirion , too violent andunnaturall alterations; as alfo to make a proportionable day and night unto the earth. To conclude, by this angelicall aft, the whole fpirit of the world was generally inacted.

Tfie ciivine emanation, which iflued from the fecondSephiret or port's called Hochma , vvhich is fent out by the Attribute J-^W, paffeth into the order ofthe Cherubins, ( which fignifieth the plenitude of Scienee, and abundance of the gifts ofWifdom) and is received ofthe Arch-angel Zo/)A/e/, which, by the etymology of his name, argueth pulchritude, as being replenifhedwith«an infinity of parr i. u- lar beams of life : But another calleththis keeper, and conduftorofthefe beams , Kuz,lel y who immediately doth direft them into the firmament or heaven of rhe fixt ftarrs,and principally into the broad girdle ofthe ftarry heaven, which is called thtZodiack., arguing by the etymology of his name, that the beams of thisem-ma- tion dochiefly work, and fafliion out ideally , the liniments of an ini.nity ot^^ par- ticularities in the elementary world, as ftiali be demonltrated hereafter.

Thethird effluxion, whii h is made from the port Bittah , under the proreftion of the name ELOHIM, defcendeth immediately into the order ofthe Thrones, ( ar- guing thereby Gods fevere property,full of juogment) and is received by the Arch- angel Z^j^i^'W, or, as others will haveir, oiK.-ifpie', which is as much to fay as Ge- nius Cholera magme ; and this effluxion is conduced down into the next fphear be- low the firmament, which it informeth, according unto thenp'-urall property of the divine influx , andit procreateth theglobeof .S'^/wrw, whi h it repleniflieth with fpirits, or inferiour intelligences, called by the name of Saturnine Intelligences, whichfenddownthefe influences into the elementary world, to produce effefts according unto their nature , as well in the aire and water , as in and upon the earth.

The fourth emanation, which is derivedfrom the conduit-pipe oiChefed , over which the word £Z> hath dominion , is received of the angelicall order of Domi- nations , which import power againft evill fpirits , and the benefit of life and breath ; and then is committed unto the Arch angel ZadkieU which is by interpre- tation (je»/>*i7«/?/f''« ; and this Angel , according unto the nature ofthe influence which it carrieth , is a friend unto the true Juftice, in the proportion ofthe ele- ments,and a friend unto the creature's life ; wherefore it condufteth the beams of this property into the next orbe below, Saturn , which they make a dwelling place for an infinity of fpirits, that are created out of the fame informing influence, and therefore are of its property. This Terra Angelica Olympi, is tearmed rhe Star of Jupiter,3\Mi thefekindsof Olympick fpirits are tearmed 7<''Z"''«^Intelligences,which do poure forth the ftreams of their influence into the elementary regions, and ani- mateth rhe fpirits of its nature, which work effects appropriated unto the property of this influence.

The fifrh eradiation, or emifflon of divine beams, is out ofthe Sephiroticall nu- meration or port, caWcdGcb'irah , whofcPrehdent is the divine Attribute ELO- HlAi GIBBOR ; and thefe beams arc faid to paffe directly into the order of Po- teftats : and the Arch-angell unrothe which thefe b^am; arecommitted is called Stimady or, as others will, Hamael ; and it is a Genius \\ 'lich importeth horrour :

and

r

Sed. 2.^ Mofaicall Pbilofopbyl i8i

and this Intelligence doth conduft the beams of its Emanation into the Sphere, which is below that of J'^p'ter, and informeth the fpirits thereof with the burning fire of this nature or property , making the rtarry Globe of J/<«rj their refidence, from whence they poure out their influences unto the Elementary fpirits , which are of that nature.

The next emiflion of divine beams , is out of the gate or channell Tifherith, over which the Divine Attribute £ L O vi H hath dominion, and thefe are infufed im« mediatly into the Angelicall order of the Virtues , fo called , becaufe the divine Virtue doth (hine forth of it: For,as Ijidorus faith,77?f Angellsofthts order ydo receive il/uminacio»y fHrgation, and perfeBiott from God. And this order doth fend them downbythe Archangell Michael: which fignifieth Ouis tanqttam Dens, into the next region below the Sphere of Man -, and there thefe golden and vivifying beams do inform and animate fuch bright intelligences , with their like property , as do dwell-in and Illuminate the vifible Sun in heaven,and therefore are termed Solar fpi- rits, from whence this mighty Archangell, which is called Cptfios ammarum^ the keeper or preferver of living fouls, doth order that they be hourly poured out in- to the Elementary region, to vivify and refrelli thofe fpirits, which are formed cue after their own image and nature.

The feventh effluxion or irradiation, is out of the Sephiroticall pore o£Netz,eth, over which the Attribute of God JEHOVA ZEBAOTH is Lord, and they pafs immediatly into the Angelicall order of Principalities, And this influence is committed to the Archangell Anaol's cuflicdy, who conducfteth them down into the next Sphere below the Sun , where it animates, according unto his good pro- perty , all fuch Olympic k fpirits, which do inhabit the Globe and Sphere of re- nm, whicharethereforetearmedVenerian Spirits, from whence the like vigour and force is {ent out unto the Creation of Elementary fpirits, of the nature of thefeformal influences whicharc radically fenc down fromthe divine influence.

The next flux of divine beams, iffuefrom the fpout or channell called HOD: over which the Attribute Elohlm Zebaoth is Prefident , and defcendeth immedi- atly down unto the order of Archangells, and from thence is conduced dowa- ward by the Archangell Raph/iel, into the next Sphere below renins; and there it createth , and continually vivifieth thofe Olympick fpirits, which poflefle and adorn the Orbe or Globe of Mercury, and are therefore termed Mercuriall fpirits, which fend down fuch nmtableand changeable influences, to animate thofe Ele- mentary fpirits , which were created firlt by this Attribute , and therefore do Sympathife with the nature of fuch beams, as are fent down from this Sephiroti- call gate.

The ninth effluxion or irradiation, fpringeth out from the eternall fountain, by the bright port Jefod, whofe Reftor or Preiidenc is the Attribute Sadai , and paffeth down unro the order of Angels, and is committed unto the cuftody and conveyance of the Archangell C-i^r/f/, who direfteth it downward unto the loweft aechereal or (tarry Orbe, where it animateth thofe fpirits, which inhabit the Globe of the Moon, and are thereupon fty led Lunary fpirits j from whence they rain down fhowers of thefe influences, upon fuch fpirits oi demons in the Ele- mentary world, as have received their Creation from the influences of this Pro- perty in God.

The Lift effluxion or flowing and ftreaming forth of the Divine beams , is effe- (Eted by the channell or gate Malchut , whofe Prefident is the divine Attribute Adonai, and this defcendeth immediatly (according unro the Cabalirts opinion,in- to the order of the bleffed Souls, from whence they deem them to be conduced di- reftlyinto the Elementary world.

By the continuity therefore of thfe feverall and oppofite irradiations , or ema- nations of beams, fromGodunto thelmperiall Angells, and from them unto the Olympick fpirits, and focontinuated from thefe unto the Elementary fpirituall fhapes or demons , we may gather thus much, namely firft, that God doth onely operateeffentially allin all, inandover all: next , that according unto the va- riety of his Volunty, he worketh diverfly in this world , and therefore we muft know, that his Volunty is manifold in property , becaufe that thinge are eflfefted, as well in heaven as in earth, after a manifold operation ; wherefore if God opera- teth all, and in all, the diverfity of his work mult proceed from the multiplicity ^f^^h ♦- of his Volunty. And for this reafon W^rwe^ faith. Voluntas Dei fumniA eft rerum ftrfe^io, qHamneceJficasfeqHitHr', rtecejfitAtemveroconcom:t*t»reffeAtiS'. TheVolttn-

7

iSi Mefaicall Philofopby. Bookz.

ty of Godisthe hiqheft-^erfetlionof th'ifni^s, vhich necejfiiy d^th fellow^ arj, the ejfe^ doth accontf any the necelfitj : Sothatwhac God doih will mulHie p^rfecil, andcpn- fequently che effect mult follow o ne eiTiry. And therefore he concludeth,thatGod accompliftiech at an inlhnt of time, both his will and \ h; effect thereof. But what he would not have thit cannot be, and therefore what cxiitcrh in rerum natnra, of t\'hat property foever it be, it is efteited according unto the will or Volunty of one . of ihefe Divine Attributes. Neque ( faith h^;; crtdib.le efl^Deo difpl.c tu'rum ejje

1 tf. ^- ^- ^f/odp'f.cuity cum & fmurttnt id& flftcuurt-m mnlto ante fcverit '. Neither is ii cre- dii>/ef that thai jhouUdifp/eapGoa, which did phafe him, b. in a that he did know hn^ before, both the tinr.v that was to come, andnhatjhouM be ple^f^nt unto hir». And therefore Solomon : Cou'd any thing exiji which than wou.'d.fl- Kot hxve to be } Third- ***• * ■ ly, That according unto the variety of his divine Volunty, things were created, theone either Sympathilingfpiritually in affect ion with another, or Antipathy- fing among themfelves, by reafon of beams of a contrary difpofition, according unto the concordant oroppoht nature of the Angelicall irradiation or fliining out of the beams of one fpirituall creature another: which contrariety of condition^;, did proceed from thi varieties of properties, whi.hisin the Volunty or will of one and the fame radicall and eternall Eflence. Thu? therefore were all creatures in theworld, aswell fpirituall as corporall, com p'jfedj and thus were they viviried and animated by beams, theone either ccntrarie unto ihe other , or elfe by reafon of their concordance, and likenefs of nature , rejoycingg'-eatly when they meet together, by irradiation of all one influence. And we mult know and underlland, that although each creature had his radicall information by thefe Emanations , yet in their generations and multiplications, they may vary from the conditi<>h of rheir created o- generated Parents, by the uniting together of two different irradiati- ons at the hour of their birth ; So therefore cometh it topafs , that a min both in fhape and condition , may be unlike unto his Parents; a horfe snore fierce or fluggilh then his lire; a plant or fruit more lax, waterilh, or unwholfome then the ftock from whence the feed or fap came, and confequently by the application of Angelicall beams of an oppolite nature, in the birth of a man, it may hippen, that the radiation of a plant, or flower, orbeaft, orluch like thing, may for ever An- tipathife with this man, which did aptly agree and Sympathiie wi:h another. And whereas the oppofirion which is made between the contrary Elements, is apparent andmanifelt , namely inrefpeftof the fight or difcord , which is made betwixt diffonant qualities or natures, as are cold, and heat; moilture, and drouth; So that in this cafe the Symparhy and Antipathy of Elements are well known to every one, namely betw'Xt th^ water and fire; and betwixt the earth and the aire : We muft know rhat there is yet a more latent , and internall caufe of Symparhy , and Antipathy in things , which by fome is afctibed unto the occult natures of the Starrs ; burin verity it proceedeth from thofe Angelicall influences, which do invifiblyand after a molt occult manner, Itream out of creatures that are born un- .. der a difcordnnt Emanation , which ^fKf/:'//« doth paiTingly well defcribe in thefe

j^^ l""i/, WOrd>: Phohfophi-s Pcr'paret'icis idprobMur , quod calum quodl bet SphtricHm prater

^Tt.Ctp. lit i, J ' I . , ,', . •■, . I- r ■ ■

foimam ft;am e(jentia(em, hahet afjt'rente/n mte ligenttam orbi< jui motrtcem , qn.e vo- catur y4ft^eIftr,e'o t^ od.id hocc^ficit^mmijja, intelUaens & volens complet jufa Cre.vo. ris, tayjcjHi'm inter Deum ^Nat.tram, virtue medn* -^ a ^itafiunt operatloms in rebus, t^ laj nam a earam vel >onfaceret, vel mn fc ficeret , ejnas alii prove^ire dicunt a pro- prietAte occnlta, & alii qtt'.a talc : It is approved of the PeripatetU\ Phi'ofopi.'ers, th.'.t every Spherick^ heaven^ harhb'-ftdes his r(femi.illforni , an ajfillent Intelligence , ivhchii the mover of his O be; thewhich I»tellioence, is called a/t Angefl, b.-cwfe r berj^ fey/t tope f rmtkiitO^ e, d'tb tiid^rfimdiiiglj/ and willingly acccmplijh the (. ommayiA of the'reato-, as am'rdd'e Virtuebetween G 'datidnattre, by the which are efecled ope- rations in tli'igSywhich theirncture either rvoaldfrOt cffiH or wouldnot d/ .'tafitr th.-.tft- fhion; the rphich are fa.'d by Others, to proceed fom an occult property, and others becaufe itisfi, whereby it nppeareth, thar the hidden Sympathy and An:ip.ithyin things, as well celeltiallas terreltiall , proceed from the mylticall and arcane aitions of Angelicall fpiri:s or Intelligences, whofirft receive that hidden p-operry from a peculiar influence or irradiation, which defcenderh from fome of the Divine in- fluence*;, which do inform and induethat Angelicall fpirit with th.u Virtue. But becaufe ir isJiot the Office of an ^flroUoian, to penetrate thus p-ofoundly into thefe hidden MyReries which belong unto the xviall world; forifmuch a-; his eii- itomis, to make the vilible Starresthe fountains of all thofe effe^its , whi-h by

way

Sed.!. MojaicdlPhilofofby. iSj

way ofinfluence and irradiation, do dei'cend tooperate, as well by fympathy as antipathy, in things below. I will here, after the Altrologicians manner, make thi well-fpnng of all fympathy and antipathy , to arife from the manifold influence of the lUrs, as rfiall more at large appear in the next Chapter.

CHAP. IV.

The A^rologicall reafon of Sympathy and yintipathy is herein exprefed , where alfoit is proved, that being all infer tour fptrits receive the influence of their nature from above^ and be.ng th*t the elemeniall creatures arc b t the images of the celefliall ; fo alfo itmufi confe^uently folloxv , that as there are both Sympathetica^ and y^ntipathetica/I af- petis or irradiations , between trvo or more of the heavenly bodies y and there- fore there mtifiofy-eceffity happen , that there is an emiffion ofeffentiM beams, from one earthly body ttnto another, which according hnto the nature of the creature, ts either Sjm- patheticall or Antipathetical/ .

I Will leave now a while to fpeak radically, with the myfticall Hebrew, andCa- balilUcall Theologians, and will open this myftery of occult radiation, or llrea- ming forth ofhidden beams betwixt twojcreatures, whether they be celeftiall ot terrertriall , of a like and fympathifing nature , or un-like and antipathifing condi- tion, after the manner of an Altrologian; namely, taking the vifible organforthe inviiible agent, the externall creature for the internall angelicall vertue, the ftarry influence for the hidden fupercelelHall emanation , which is poured out into the fpirics or intelligences , which inhabit and illuminate the ftars , and fend it down again from them into the elementary world, to animate the winds, and by them the cath -lick element, altered after a four-fold manner, andby the element fo altered, to inform the meteorologick bodies diverfly , and by them the feverall compoun- ded cieatures , both in the fea and land. We ought therefore to know, (fpeaking like the Altrologian) that there is a manifell oppoiition and agreement, not onely in refpeft ofthe manifelt qualities of the elements , which are obfervcd to be as well in the fixt, as erranck (lars, (for the watry fignes of the Zodiack are contrary unto the fiery, thi nofturn unto the diurn, theorienrall unto the occidentall, the male unto the female) but alfo in a more hidden regard. For rhe beft Alhologians have noted , that as jup-ter, Sol, and Lnna are friends unto Saturn ; fo .Mercury , C^rars, and l^entu are his enemies . Again, all the Planets,but Mars, are friends \xr\- tojupiter. Moreover, there is not any of the Planets that is yl^»J>M his friend , but renns onely, and efpecially Sol and Mercury are his greateft foes. Alfo Jupiter and r^f»/« are friends unto the Sun, as contrariwifehis enemies ZKMars,Mercu)y, and Lnria. All the Planets are faid to love and favour Fi?»«x , bur Saturn. Mercmy''^ friends are Jupiter, Venus, and Saturn ; his enemies are Sol, Luna, and Mars. The friends of the Moon are Venus., Jupiter, and Saturn; her enemies are Alan's and Mer- cury. The friends unro the head of the Dragon are Jupiter and Vemu , the enemies are 5^vr« and Mars. Laftly, the enemies of the Tail of the Dragon a:c Jupiter, L-u- tia, and Venus; as contrariwife his friends are Saturn and Mars.

Befides all this, we ought to note, that there is another kind of friendfhip or en- miry ber ween the Planets, namely, when the one of them hath his exaltation or dignity in another's Houfe. In this cafe therefore, the things fubjedl unto the in- fluence of the one, will lovingly embrace the afpeft of the other; and contrariwife, thedepreiTionordet-iment of the one, in the Houfe of another, maketh the fpiric of the one crearure, (who is born under that Planet which hith the detriment, and is opprefledby abadafpei^of theother , that is in his own houfe where rhe detri- ment is) to afpeft antipuhetically , a thing that is under the other ; by this means, I fay, thepf-efenceof "-he thingborn, orfpringing forth, under the Planet of that Houfe, w'll be ung'-atefdll and odious unto the other perfon or thing, whofede- triment is in the faid Houfe. Contrariwife, we muft note, that two creature^ will well fympuhife , and joyfully agree with one another, where their Planets do confenr together, in narure, quality, effence, and ftrengrh, as are Mars afld Venus , for thefe fympathifeby a narurall inftmA : So affo Venw^Jufner, M.reiiry, and the Moon agree together; and fo likewife the unfortunate Planets do agree , in the

multiplvine of misfortunes.

^ ^ ^ We

ig^ MofaicallPhilofofby. Book 2*

We ought alio in like manner to know , ^ar the Signe which hath moft dignity of a Planet,asHoufe,Triplicity, Face, exaltation. Term, or fuchUke , doth belt fympathifewiththeGenitureofthat,t>lanec ; whereas contrarivviie, theSignes,or lixt imprefTion of the firmament , \Vhich is oppofue in nature , or full of misfor- tunes,(as is the fall or detriment, &c.) doth by his be.ims c-iufe a fecret hatred and abhorring, when the things appertaining unto oneanother, do occultly by their beams afpeft one another. Alfo the manner of calHng out of their beams, do make a wondrous alteration in the two fubjcfts ; for as the beams of the flats were unto one another, in the nativity of the animal, or fprouting forth of the plant, fo fhall the true charatiler of them abide, and be expreflea in the thing born or produced, Iwill therefore expreflfe the nature ofthefe beams, or fecret irradiations, which ac- company the influence Or'the liars, in a more ample manner , becaufe therein con- fifteth the fecret Aftrologicallmyflery, of the Sympathy or Antipathy which hap- pen between fuch things as are here below.

FirA, 1 mud have you know, that the moft intemall and profound Aflrono- RaMii^' mers are of opinion, that every liar of heaven hath a nature or condition appropri- ated unto it felf, in which the projeftion 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 emilVion of beams is comprehended , fo thefe beams are obferved to be of a divers condition , even as the liars themlelves arc divers in nature; for every ftar hath his fcituation in the heavens , clean diiUndt and different from another. And therefore it foljoweth necellarily , that each of them hath a refpetl different from one another, and unto all other things or places contained in this world. Now it is certain, that the variety of the afpeft doth vary the effeft of the beams , as alfo divers other properties of the flats perform the fame. Whereupon it com- methtopafle, that each flat doth operate otherwife, andeftedeth another thing in divers places and fubjefts, how little foever, or how fmally different , beingthat the whole operation of the Itars doth proceed of the beams, which do vary in every diverfe afpedt in themfelves. For the beams which iffuefrom the center of the flar, unto the center of the earth , arefound, and by experience are juflified, to be the flrongeft in the manner or kind oft heir operation ; bur the beam which is eja- culated or emitted obliquely, is debilitated and weakened in effecf , according unto the proportion of his oblique motion, unlefle it be tfrengthned and comforted by the concurring beams of other ftars, in the fame place or point : for each particu- lar ilar calleth his beams to every place.' And therefore the diverlity of beams be* ing colle5:ed orgathered together, doth alter the content of each place or fubjeff . being there is a divers manner of beams inevery divers place and thing, which is derived from thegenerallor totall harmony of the liars. Hereupon it happeneth , that in every place, and at every time, diverlity of individuall creatures are produ- cedin this world; all which, the celelliall harmony is faid to effeft, bythe proje- (Stion of beams into this lowerelementary region, wliichdo continually vary and diverfifie themfelves. By this therefore it is evident , that the eradiations of all the flats, have divers op.:rations in the things of this world, according unto the diver, properties of the things ; forafmuch as every thing doth rife or fpring andexill, by thefe emanations, or llreaming forth of beams. Moreover we ought to note, that the condition of the heavenly harmony is fuch , that fince all die liars are of di- vers natures, and by reafon hereof, all their beams are of divers eff^tb in the ele- mentary world, it happeneth, that the beamy operations are afljlled or aided about the fame matter or fubje^f ; andagain, in another matter,are hindred of one ano- rh.T. Moreoverwe mufl obferve, that over everything in this world, there is or- dained a predominant flar. Andagain, there is fome celefliall Signe , that in the work and government ofthe fame thing, beareththe rule abovt all other. Out of this condition therefore oftheflarry beams between themfelves , there arifeth fo great a difference and diverflty in things ofthis world , that there can be hardly found two things or more , which are alike in all refpeds unto one another , al- though humnn fenfe be not in fomecafes fufficient,to apprehend the difference.

To conclude, the celelliall harmony worketh fo differently in divers places and t<mes, that now it generarethorproducethlike of like , and at other rimes it brin- serh forrli thingsthat are unlike. Alio it produceth like things at this time by a li'e motion , and at another timeunlikeby an unlike motion ; now by aflow mo- rion , and then by a fwifr motion. Thus therefore we fee , that by innumerable kinds of other w-iie"^, thf: things of this world, and their tnotions , are cbferved to vary, according unto places and times. This

Sedt* 3» MofaicaU Thikfofby. i S5

This being well pondered by every wifeman, and feing it is evident, that the Elementary world is made after the example of the heavenly • fothat every thing, that is comprehended in it, doth contain his image j we ought not to make any fcruple in affirming that all things in this world , whether they be fubftances or ef- fentiall accidents, do emit beams unto one another , after their manner , by the imitation of the ftarrs, from whence they arc derived : For elfc it were not polfible that they (hould contain in them fully the figure of the ftarrv world. But this ismanifelily andfenfibly confirmed by certain things : For the hre doth fend forth heat unto the neighbouring parts : and contrarywife the earth doth expire or bring forth the beams of itscoldnefle. Alfo Medicines taken inwardly, or applied outwardly, do fend forth the beams of their virtue into the body. We obfcrve alfo that the collifion or dafhing together of two hard bodies , make a found or noife, pouring out or difperfino it felf by beams after its faftiion. Aeab , all coloured things do fend out their beams, by the which they are feen : which being fo , we may Doldly aver, that every thing which hath aftuall exigence in this Elementary world, fendeth forth beams on every fide, which filleth all the cavity thereof af- ter its fafliion. And therefore Alkindus averreth, that every place of this world, Alk}»S. it Kt- containeth the beams of all the things which do aftually exift in it. And as each iiU fitUtnm. thing doth differ from another, fodo the beams of every Subjeft, differ in na- ture and effeft, from the beams of all other things. Whereby it happenethj that the operation of beams in all diverfe things , is varying or different. Thus far I have expreffed the opinions of the learned Jftronomers , touching the cele- ftiall radiations, and thereby alfo it is manifefted unto us , that each creature in the Elementary world, is not onely informed by thefe celcftiall bcames, which have been poured out upon them, but are prefervedby affidual fuccelTion of their beamy influence , and confequently all things that are fo made by the celeftiall influxion , is the type or image of thofe celeftiall fpirits, whofe beams did make them; wherefore it mud needs follow by -^//bW«^ his rule , that if they are the types or images of the cclelVuU fhapes which did fafliion them , they muft in like manner emit their beams, though invifibly, no otherwife then the ftarrs do, from whichthey draw the influence of their beeing. For we muft know, (as I proved in my Radicall Inquifit ion) that the effentiall beams descending from God to the Angels, and from the Angels unto the Starrs, andfrom the Starrs unto the crea- tures, are continuallbecaufe indivifible : For there is no formed Virtue iffuing from God, that can be feparated from its Fountain; which being fo, it muft needs follow, thar they ftiine forth cut of the body in which they are, unto other lights, which are fent out from other creatures , no otherwife then one ftar of heaven, doth behold another, in this or that afpedt • Wherefore mark me well, what I now fay : I told you that each ftar in heaven, hath his friend, and he hath his enemy; I told you that the reafon of this oppofition, as well among the Angells , as ftarrs of heaven, was the diverfity of the Volunty of God, which was the caufe of fuch oppofite Attributes, as are by the Hebrew Text (which the Cabalifticall Rabbies do approve of) expreffed and avouched; I proceed therefore thus, and fay. That if in the heavenly harmony it happeneth, that there is a potent afpeft or ftreaming forth of beams, which concurreth with the irradiation of the acthereall or ftarry Lord of life, of the thing generated or produced, beinganimal, vegetable, or mi- rarell; And that if byEraanation the ftar fo partaking with the Lord of Life, be an utter enimy unto the Lord of Life , then will th;; I'pirit of that creature fo ge- nerated or made, be fubjeft to difcordant paffions, as fear, anger, fadnefs, and fufpition ; and thatefpecially when theenemy unto the Lord of Life, being more potent in the celeftiall Scheme or Horofcop , doth apply unto the Lord of Life, beingany way debilitated by an evillafpcft ; Sothat this way happeneth a kind of infenfibleancipatheticallperturbitionuntothefpirit of the thing fo generated or produced. Alfo if the thing produced or generated, do begin his nativity, when the enemy was moft potent in heaven, then when his proper Lord , and he be joy- ned with the firft Lord , in any bad afpcft, if at that time that creature be brougnc into the prefence of that other creature, which was firft mentioned, there muft needs be an antipat heticall diftaft in the fpirit of the firft, bccaufe the Genius of the laft is timorous and affraid of the Genius of the firlt, which is his enemy , being more powerfull ; and therefore the two earthly fubjefts of thefe different ftarrs being prefent, andemitting the beams of their nature, thofe beams muft ofne- ceffity work arcipathetically with one another, and the ftrongeft muft prevail no

B b other-

jS6 MqfaicallPhiloJbfby. BooL 2»

otherwife, than the two ftarrs of heaven, which made the mixtion of beams were enemies. But you mult note and obfcrve, that though the (honger beams be an- tipathetical! unto the weaker, it followeth not that th; weaker beams be antipathe- tical! unto the ftronger, being alwaies that the Wronger palfion is in the weaker, as the action remaineth in the itronger. But if the Subjedt of a itar in heaven be V brought in on earth unco the fubject of his enemy in heaven, if there was not in the nativity any afpeft between them, theyoperatenot antipathetically with their beams being prefent , and yet their natures or beams will be by fo much the more inclined to actual! oppofitinn, if at the time of their meeting, the enemies afpeft on one another with an evill afpeft in heaven. As for example ; If that Jupiter be Lord of the nativity, or production of the thing, and M-in doafpeft him in a quadrat or oppofit afpect ; and this creature, fuppofe it be a Man, doth meet with a Cat, the Lord of whofe nativity is Mars, molt powerfu!! in heaven j afpefting Jhpiter with a malevolent irradiation, then will the fight of this Cat be unpleafanc unto that Man. But the truth is, that there may be fome fixt ftar , which is the af- figned original!, or proteftor of the cat or animal of what nature foever , which may be antipathetical! unto thefixt Itar with the Planet in it, that have dominion over the cat. But contrariwife, if the beams of two Planets or figns, or more> do meet, orconcurrein one, and the fame generation or production of a thing, where the itar which hath moft dominion is Lord of the thing, be it animal or ve- getable, or mineral, and thefe Planets are friends to one another, then if any other Subject prefent it felf, whichisfalbionedby the beams of the other Planet, thefe two Subjects emitting their beams upon the earth, will love each other , and fym-. pathetically agree with one another,and fo much the greater will their Sympathy be.", unto one another, byhowmuchthey accord unto one another in nature, pro- perty, and benevolence of afpeft , in the inltant of their nativities or beginnings. As for example: If Jupiter be Lord of a man's nativity, and afpeft renns, and V'e- nus him , in a Sextil or Trine afpeit; and again, Venus \% the moft powerfull in the nativity of a cat or dog; and hath a relation by his beams unto Jupiter in a good afpeit : then I fay , that there will be a reciprocall affeftion in Sympathy betwixt both creatures, Alfo,if the like friendfhipbe made in heaven, at the bringing forth of any vegetable, the man or bealt willbewell pleafedat theprefence, view, and talt of that vegetable ; and if he eate of it , it will well agree with his nature. And all this is to be underltood in things, which from their Creation were not or- dained quiteoppofit and antipatheticall unto the creature, as are vermin, and fuch like; the which neverthelefs are made by thefe concordant irradiations of heaven, more amiable and lefs harmfull; yea, and more convenient for the ufe of mans or beafts bodies. Alfothere is fince the fall of Ad.Am , enmity fet between the Ser- pent and Man; and yet by the like confluence in heaven , fome affeft Serpents or Snakes ; fome by the concurrence of contrary beams , do loth and fly from them, with an exceeding deteftation, anddoabhorre them beyond all meafure. But to return again unto the root of this bufinefs , the evident caufe of Sympathy and Antipathy of thing"!, proceedeth from the radical Myltery of the oppolite Attri- , butesor properties in God, which have the originallof their Emanation , from the fecret and hidden Volunty of Eternity , as I have told you here before. And yet thefe y^y?ro/o{r/<i«/ have fuch reafons from their Itarry experiences, that they all take rheir Original! of Sympathy or Antipathy from them. And hereup- on did thePhilofohers in generall condudcthat Inferiors afuperic-fbus reguntur, & that Mundus inferior, fit corportbus fuperioribns contiantfS'. Inferior things are governed and dheBed by thefuperior. And the inferior world is cont'ignons unto the fupenor bodies. , - And Ptolomy: Vultus hHytifacuH fubjeBi fintvultihus ccel' l The e^glejfes er [hapes

CeiUihq. ' ' "^ '^'-^ ^"''l^i "''^ fubie^ unto the imaoes of heaven. And jiriflotle : EJt mnndus ifle fupernis lationibus fere continttus^ utindev'is ejus u»!verfa reaatur; This world is lib, I Mtiet ^^^ofi continuall with thefupernall latiorts^ that thereby his univerfall power may be go- verned. Ar\d Hippocrates : DecoeleJUbus aui em rebus ■, dr fublimibits mihi nihil d'- X. t. cettdumvidetur^ nifie^'iatenus homines^ anlmaUacjue cetera i^ute in terris denunt, &

nip. de CirnJ- giffiu^fur natatjue funt,principia & ortginemtnd: habere deTnonjirabo, d)" (^uod anima *•*• decaloej}, quoddelere, languere, mori, & denique quicejuidbomm^ltve ejl in homing

de cnelo proficifcitur: Touching celejliall and Divine matters, it feemeth to me^ that there is nothing to be faid^ fave onely, that I will demonftrate, that men and b.-afrs which live ftpcnthee/irth , and are begotten and bcrn , have ihtir btginninf and Origin all from thence, and that the Soul is from heaven^ and to be dolorous^ to lanauijk , and to die,

and

Sea. i.^ MofaicaUThilofojhy. 18 j

yind finally yWhAtfocver is goodorbadi»man, doth froceed from tibove. And forthisWii// in pratud- caufe Haly faith , Adedictts cjul Ajiror.omtam ii^norat , efi tanqHum cacHs viam l>Mfslo""e qnoddam fxamiftOfSf hncatque i'ditc nufcrahiliicr cefpitans, pro qiinli^et boni malive appare»tia : ''^'" "'^f- The Pbyfhlitn whxh Is ignoran: in Afironomj^ is like a blind mAn, which examineth and feeircheth out his way with aflajfe^ mtferabiy reeling thit way and that way , according to every appearance of goodorevil.BuT to come nearer the yoiattCichusEfchu/amHsOiith, That every one of the twelve Skncs receivech his parcicular andfpeciall name from ?^'^'''' "? ''*• the nature or property of fomeDcaft, becaufethe nature ofthe one doth feemto '"*'*"• fymbolizq with that of the other. And Mo/es Arabtctisiiixh-, That every ani- mated thing hath a peculiar liar , which fendeth down his influence to defend and prefervc his like upon earth, and that by the divine will and command.

As for ex^implie. The Stars which are in Aries , govern and fend down their influence upon the terreftriall.Ram, and on Qieep ; and the celefliall Scorpion up- on theterreltriall one. And RcucUn faith, Hon efi tibi nlUplanta aut herba inferiUs, cut non eft fella in frmamento q;i4tnonpercntiat ean}'. There is not a herb or plant here ^'^-i'^'CibiS Se/owy which hat h not afar in the frmanicnt to beat on tt by his influence. To Conclude, you may difcern by this the Aftronomers and Philofophers intention , namely, to take the vilible bodies aftion for that an^elicall fpirit or vsrtue , which ruleth and vivifieth all things that are beneath, and breatheth forth influences out of the iiar- ry organs , and not the lUrry fphear , as the worlc^ly Ethnicks did imagine , Who went no deeper into the myiieries of God, and his nature , than their corporall eyes, and ocular experience did guide them. But they which have dived more pro- foundly into thefefecrets , have evidently difcerned a more hidden principle in thefe occult influences. Hereupon Hermes faith , Diiin aflrornm ideis c>*^fig*>is g^^ , eorum confpicieb.imtir •yd'numerattt funt fietU fectinditm eas, qui inhabitant illas^Deos: The fods were difcerned in the idea's of the fiars-, with their fgnes ; and the far s art numbe- red according umo rh 'fe gods which do inhab'tthem. Where, by the gods he meancth, the variery of angelicall emanations, whichptoceedfromoneunity ;' or he may take the Arch angels , which are thecondu£lors of thofe feverall emanations, for gods 5 at which the Apoftle doth righrly except> when he feith, DH quidem'funt qui, q^^^ 3^ '1 dicunnir in calo C? in ler^'a, nobis tam(n units Deus Pater ex quo omniit^ & unus Domi- tius JefusChrifiusper quern omnia. There aeftch creatures as are called gads^ in he a- ven'and in earthi but unto us there is but one God the b athcr^ from whom are all things ; and oneLord Jefus Chrift by wham are all things* As if he had faid , God the Father, or the radicall Unity? is the fountain from whence all things fpring; andhiscatho- lick emanation theirr\mediate ait) by which allvertues, actions, and vivifications , are diverfly eftefted, according unto his will which fent it out , both in heaven and earth:So that itis not the Angel,but.God in the Angel. Wherefore Picus Mirandn- lanu.'y-^dcceli'm non eft referendum ft quid a nobis fit,qnod noftras vires vldetur expede- ~. ' *' * rey fed potiitsvel ad angelosvel ad Deum, If there beany thiftgfromus that exceedethoitr ^ power ^<t is not to be referred unto the heavens ^but rather eithc r to theA>j^ells,'jr toGod.¥oT this reafon ihsrsioTQ Rabbi Mofes: Angeli non movent fpmper orbes cacleftes eodem modoy R-^bi Mof. ^»o ft ut non femper eodem modo fant, muiatibnes horum mfsriorj^m-^ max imam namquc vim atq; poteftatem angelica exercet conditio in ret corporeas-.quapropter intelle£lus agenSy a quo infliant frmie,nomi>iatur Angelus, & appellatur prafe^us univerfitati , tit dixe- rant Saplentes noflri, vocatnrque Mitattron , a quo quidem gubernantur omnes Virtutes fmculares qua pariter Angeli dicuytur, quorum efi mttltltudo quoad nos infinita , fed quoad Creatorem determinata & fnita. The Angels do nr:t alwalcs move the celeftiall cries after one m inner. And thereupon it comnteth to pafe, thai the mutations of ttife- riour thin fS are not made after one fajhon ; for the Angelicali condition hath a great force and power over corporal I things , and therefore the intelleUaall agent , from whtrh the forms ofthincrs do iffue or ftream forth, istearmtdthat Angel, -whifih Is the Prefident of all the world, .is our wife men havi teftified ; and it is called Mtthtron , of whom ail fingular vertuss are oovernedy the which are I kewife called Angels, of which kjnd there is an infinite multitude in regard of us, though unto theCreator they art limited and finite. And Rabbi Brefittsdozh feem to confirmthus much, in thefe words , Creator quott- dlecreat costum An^elorum, quos aliivocant Formas,q({od fntfftbfiantia formales^ qui- bus totafph<era generabilium & corruptiblltum abfquenumeroplena efi- The Creator doth d.iilj create a company of Angels, which other men do call Formes, becaufe they are formallfubflances ; of the which kinde, the whole fphear of generable and corruptible things arc replenlfhed without number.. Now by this IntelleBui agens, or Mitattren, forafmuch as it is the Prefident over

Bb 2 the

iS8 Mejaicdl Philofopby, Book z.

the whole world, whichlfaidbvifore co be that AiiiKA naiKdi oi the P-atoHifis^ which did animaceevery particular thing, by lending out of an infinity of his tor- mall beams; we may perceive, that theremyliicall HcbraickTheofophers did un- P g derlland that very power , which the Apolile doth in the place before mentioned

* ' ' alTigne unto our Lord Jefus Chrift. Being that as they made this A/z-wrrcw the catholick Angell, or Pr^efe^umftntverjitcciythc ruler ot the world , pro(;peding by emanation from £«/»/)^ or Infinity ; fothe Apoltlefaich, that all forms, and what elfe, proceedeth from God the Father, and have their being from our Lord Jefus Chrilt.

To our purpofe therefore. As God ordained from his infinite fountain of Uni- ty, two principles of a clean contrary nature, namely. Light and Darknefle; fo the firlt-born of Darkneffe was Litii'tr.m, or the Prince of darknefle, ^hichwas termed Sathan, and his rule is in darknefle, and over all dark things, or privative proper- ties; and he hath his four-foid Angels or Demons ofa different nature, which have their dominions over the winds and elements , and are ready to.effeil th;ir Prince hisbehefls, in a bulinefle of darknefle, and therefore of difcord and privation, be it of the property of what winde thacbloweth , according unto that of the AfocA-

Apoc. 7. A'P-f, I ^aw four angels jtanding upofi the four angles of the earth , being prefdetn ever

th e fcur winds of the earthy unto whom it was granted to hftrt the earth and the feat , &c, NoweachofthefeAngells havemany.oivifions, and fubdivifions of legions under them, who do then act at their volunty, when they have dominion toblow and trouble the aire. All thefeSre animated by the influences which are fent down from the Olympick fpitits , as they likewife have their animation and times of do- minion appointed them, by the Emperiall Arch-angell : And rhefe are the imme- diate difpenfat6rs of the will of their eternall head and well-fpring. ' For this rea- fon therefore , as we ocularly behold that the Sun-beams do illuminate wholly what objeftfoever the fame looketh upon, being enlight^ed , by reafon of an in- finity of beams which are united in and upon it: So alfo all emanations which are carried down tinto the flats, do fill them with an infinity of beams , which are in- JJeed of fubdivided Angells , havijig the nature of all that whole emai^tion which did animate the ftars.And therefore all the Olympick fpirits of each flar are alike in property. The felf-fame reafon alfo there is, from the angelicall beams which iflue from each wind, and fill the whole aire, and water, and earth , with an innumerable number of hurtfuU fpirits, of their nature. And yet it is fure, that asGod made all things to exifl and be, (as Solomonisxih) he had a care to appoint over the winds

Sap. I. as many good Angells, with theirinferlburfpirits , which arifefrom their good

beams, to over- rule the malice of the bad fpir its, with their fubjeftr , which alfo have their abidings in the aire. And, that each of thefe hurting or harmful! angeli- callPrefidentsofthe wind share a mailer tocurb his malice, itappearethby the

Apoc. 7. confequence of the forefaid Text, Et vidi angelum afcendentem ab om* foils habetJtem

figKHtn Dei vivi, & clamavit voce maq^na-^uamor angells, ijuibusdatt*'/fi ejl ?iocereter- rx & mari, dicens, Noliie nocere terrA,& mari^neqne arbonbuSy &€,» And I faw ano- ther knael afcendf rem the eafi ^ havingthe feal of the living God^ andhe cryed with it great voice unto the four angels, in whofe f offer it was to hurt the ee.rth , and the (eas^ and the trees, &c. So that we fee here, that there is an Emperiall Angell, which is a fpirJLor Intelligence ofgoodnefleandptefervation, who hath power overthe An- gells of the world, as well bad as good, andconfequently is a Lord and commander over the harmfull Angels, not onely of that Eaflerly quarter , but alfo overall the other three; and that was /T//c /)<?<?/, unto whom the government of the Sun and Eaflis afcribed. And this great and foveraigne Angell by others is faid to be Mltat- rrew, of which we have fpoke before, whom others efleem to be the image of the etern.ll I Sapience, by which all things were made. Howloever, it was that empe- riall Angell, that had victory over the Dragoh and his Angells , and therefore hath rhem his vafl"alls. Sothat as Satan is the Prince of darknelTe, and an enemy unto light, and thereforeuntoChrifl and his creatures; fo this great Angell. in whom is J EHOVA's Name, (as the Scripture affirms) in which is life , and in whom is light without darkneflfe, is the Prince of light , and hath power over light, pofition, and life, and therefore an utter enemy unto darknefle, with the Prince thereof. And forth.it caufe, as Satan hath his armies fcattered in the aire, by the four winds ; fo alfo hath the emperiall and victorious Prince of light, his conducing Angells, dif- perfed over the face of the earth and waters , and in every pl.ice« over rhecacholick dement of the aire, to refift the violent andfubtleorin\ihbleaflV.ultsofthearmy

or

Seft. 2.^ MofakallPhilofofby. iS^

or fpirits of darknefs; which good Ipirks alto are under che conduA of four good Captains, of the nature of the four winds; vvhich Captains are full of goodnefs, and grace. Therefore the MyliiciU Theologians and Cabalills do ^vtr:^ Ojtod m iae.xerchH Del quatuor [imt Antefignum, >.empe, Michael, Gabriel, Uriel, & Raphael: Lev Sicin e.xerc:tti pariter Satayi^i latijjima gerU'H jtgn.feri iiUoravel^ Samael, Az,ceel yM.Rdc.Ub. r Az.ae,', Mahaz,ael: i5 Mnahern Racaoatz^niitih. Whereof the firfl of each kind, do war in the Halt, the fecond in the North, the third in the Soiith , and the fourth in the Weft: For thefe four fpiricuall Captains of Satan, are thought to be the four harmfuls Angell, which are (aid to caufe the four winds to blow : and as for thcother four of God's Captains , that; they are alfo Prefidents of the four winds: we find it confirmed by Rabbi Tcdacus Levi in this fenfe: Deus qnatuor vencs cr ea- j j ,. .., vit quatHor Anaelos^ cjni praftRifiti^tfuper eos in dte & in koRc : Alxhael, qui eft ex it /o.* ^iner' fortec'enientiit & TniferationiscoaftitnitHr Mamona'i.Q. pr£fe[l:tsfuper venpim orient talem ujijue ad dimiditmi diet, & ufqtte adno^em , regtique vemum Occldemalem \ Ra- fhael, qiiifimiliter ejl di parte clememiA : Turn Gabriel in vtrtmejudicii, & feveritatis^ pnefeHius eft cum vento borealt , fnper dimidmm noUis, i£)- duas menfuras mnndl : No- rielvefo vel Uriel pruftdet Anftro : God created for the four winds four Anqels^ -which are Rulers or Pref dents overthem , in the day-time , andi»thentght: Michael, which is of the part of clemency and commiferat'n»,ts made the Lord andRuler over the Eafl windy untill midday , anduntill night : And Raphael, which is alfo of the part of mifericord, doth govern the fVefl : Then Gabriel in the power of jmdgmott andfcvsritj, is conftitu- tedLord over the North wind: And Nor ie! or Uriel, is maje Over feer of the South: So that we fee, that as well there ar^good beams or benigne fpirits, which by a fe- cret and hidden Emanation, do iiream forth from the fountain of the winds, namely thofe which are poured out by J EHOVA's^benigne Attributes, as are El by Jupiter : Eloach by the Sun: S^dai h^j Venus', &uAihzr\ Adichael, Raphael, Gabriel, &c. do by their Legions execute God's Will. And there are bad and corrupt or privative emilfion of ipirits, of a contrary fortitude from the winds, which have their Originall from Elohint, Elohim Gibbor, znd -ddonaia^ which make Saturn, Mars, ■uTiAihz Moon , their ftore-houfe ; neither would I have any one to wonder, that I fliould derive the multiplicity of the good and che bad proper- ties, which are effefted by the winds , from one Divine eflence , which imparteth his Willbythediverfity of his lively properties lincailje 4 Archangells; fince the Prophet faith, remfpintusa quatuor ventis, & infuffU i'terfe^os ]ftos utrevivifcant: E«k. 37. Come {OSpirit) from the four winds , and breathe on thefe Jlain pirfons , thattbey may live again. Here the Prophet acknowledgeth , that it is but one efTentiall vivify- ing Spirit that efFefteth all this, and confequently that the four oppofite properties in the four Angells, which are the Governors of the winds, are theinfluences or ef- fentiall beams, of one and the fame Spirit of life in elfence.

By reafon of thefe fpirits of a contrary fortitude in the aire, fometimes good and propitious events befall the crentures of this lower world , ramely when the good fpirits raigne, and wholfomc winds do blow, which happen, when the benign llarrs and Planets have dominion in heaven, and confequently their influencesbelow; and again, fomtimes bad and dyfaltr ms accidents, armed with privative and de- ftruiSfiveeffefts, befall the creatures of this Elementary region , by reafon of fe- vere emilfions of beams from the winds, which animatathofe evill fpirirs, that in infinite multitudes do hover, -though invifible, in the aire; who are rejoyced and revived at the blafts which iffue from the Rations of their cruell Princes , and are as it were fhmmons and all-arms to ftir andexcirethen unto wrath; andtoblow the coles of their fleeping malice. ■ All this we may gather 'from this fpeech , ex- tracted out of JofephCaftalieytlis : AterrauCaueadfirm^'.memHm, noned locus va- r r , ,. . cttsts , fed om>:e plenum frmis, ex iLlts pr.ra, ex t^is capaces gratix , ac m ferationum: ^„Z p^j^lj^^, & funt infefnis multic effigies fasdie, noxi't,tent,urices; & ofunes commorantes , & vo- ds. /antes i» a'ee. Etnon aterraufque incxlum locus vacuus , qtitntotttm fuat [pedes- ex lis adpacem , ^a: its adbillum; ex lis ad bonum, e.\- Us adr/t.ihfm; ex iis ad vitam, ex its ad mortem , & omke id in habitat wne inferiori in qua nosftfmns : From the earth . Ufito the firntament , there is not avoid place , but all is full of forms : Of the which fame are pure, ardfome are capat^le of grace and mercy : and there are be^.eath many foul, hurifxllj and tempting jhapes; andof all thefe do abide, andflieupanddown, in the aire. And from the earth unto the heaven., there is not one [pare place •,but all is- full of forms ; whereof f me are enelmed to peace, fome to war; fame of them dre given to (rood- Mejs; feme to naughtinefs ; and fame of them are A gents to life, and fome uKto death;

and

ipo MofakallPbihfophy, Book !•

aftda'i this cha'ttceth in the Ijiver hiihitation^ m the whiah we Are , Jic. Whereby he fionifierh, that the whole air is replenilTied as well with fpirits of darkneffe , as w^ith fpirits of light. And therefore there is a continuall conflid^ made here be- low, betwixt thelc fpirits of oppofic conditions : Whereof the one do attend up- on their Prince of darkneflc , being alwaies re,idy to accomplifh his behelts, and confequcntlyare very familiar untd the humid nature or matter of the world, which is the child of the dark Chao5, andfor'that caufe have naturally a great do- rninignand power over it, whichby reafonof its inclination unrodarknefs,iseafy to be tempted and allured from the Society of formal Light. And hereupon the^nate- riallwo-ld, theflelh, andtheDcvill, are joyned together ; asalfo Satan is ter- Ephef. 2. med by the ApolUVthe Prince of the aire, which is tjieoff-fpring of the waters, from whence the materiallfubft,uice;of the world was taken : The other do wait on the Prince of Light, their Mal?>er, who istheeternall Wifdom, which fpjingeth from the bright wordof eternuy. Andthefe two dignify the world with life, and do em.ploy their grearell care , to animate, vivify, and preferve it, withfuchfa- lurary beams, as they receive immediatly from the eternall Emanation or fiery Wo*rd, in whii.h is the effencc of life and being. By this means therefore, "name- ly from rhe oppofition of thefe two fpirits of a contrary fortitude, all the pafTions in the fpirir, and confequently 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 be^inningi namely the good palTlons as are, joy, charity, hope, confidence, mi- fericord, humanity, in the little world , which are caufed by dilatation of the heart, and concord, appetite. Sympathy, defire, or concupifcence, delight, audaci- ty, iucundity, caufed by dilatation from the Center unto the circumference: and by eonfequence Antipathy in the great world. And again, the bad pafHons , in the little world's fpirir, as are fadnefs, hatred, defperatnefs, timidity, anger, fu-' ror, andbafhfulnefs, which arifa from the contrailion-of the heart ; and in the creat worlfl and his creatures, as are Hupidity or congelation, difcord, hatred, KafcibilityjfearjCTT. and in conclnfion Antipathy,whichcomes by contrafting from the circumference unto the Center. All which are certain palfions , either well affefting, and reviving the vital fpirits with comfort by dilatation of thofe fpirits with the beams of a kind of ;oy and delight, or elfechoakingor fuffocating them, with rhe gloomy fog of dajknefs, by con^rafting of thofe fpirits, with the mift of grief or privative fadnefs.

CHAP. y.

J^'hat AB ions in the Spirit or Sou! in gener All, do froduce Sympathy, Andmhat Antipa- thy : How Sympathy or Compfjfion proceedeth from a certain dilatatlo>i of fpirits in ttva or more particulars, er an emitting of their internalt beams of life or eJJ'ence , pof- tivcly and benifrnly ^ from the Center auto the Circumference , attempting thereby to Ma\e a concord or union y hetrveen two or more like or hemogenial natures; and contrarirvife Antipathy, bycontraUing the faid beams, from I he Circumference unto the Center, movcth afer a» oppofite m^vintr , namel' by div'.fion or difcord; that is, (juite cot- tr.tryunto the beams of the other which are emittd. '

IHavefignifiedunroYoufirft, in my precedent difcourfe, that two* p-operties were Archetvpically, or Ideally, andafter acomplicite manner comprehended in oneradicall Unity, orEffcnce , namely the one effected by its Nolunty, the oiherby i.ts VoUintj Lo here the root and originall foundation, or poinr, from ths which all Antipithy and Sympathy do fpririg, namely thefirft from the privative property or its Nolunty ; the fecond from its pofitive or Volunty. I told you re\r, r bar frotn this one roor,.or Unity in effence , a two-fold branch or member did fpring forth, exprelTing typically, and explicitly , theeffe6^sand conditions of tli.fe two contrary properties, ordifpofitions, which were contained compli- cirely in the Ideall root, namely darknefs, (which is the privative frifit of his Noliirity,) andlight, therruecharaderorbadgeofhis Volunty. Andthenlpro- vedunroy^u, that thefe two were the beginnings of all thing'^. Lo hi'^ethetwo Principle^; of Antipathy and Sympathy, excra£led cut of one root. Thirdly, I demofiil rated unto you , that by the feparation of the pure frornthe impure , from

the

Sed.z.' MofaicallThilofofbjl ji^i

the dark Chaos, ( which a£t was efFeded by the fpagerick vertue of the bright ema- nation, or word of the eternall Unity ) the humid or watry nature of the world was created ; that_istofay,efrentially informed, by the lively prefenceof the faij all-informing Spirit ; fo that through that union of two contrary natures in one, namely, the informing eflence, or naturating nature ; and tiie informed fublhnce , orthenarurenaturaccd;thefpirit of the world was animated , and afterwards by the wifeft Phi loiophers termed the Anima mundi , which is that angelicall compo- fitionoftwojcalled therefore by the Sages/4/f<'r/V<M,asGod in hisfimple natureis cal- led Identitat. Now the paflTive portion, of which altetity was made, is faid tobethe humid created nature, or naturated matter of the world, whofe aftive effence is the ever-living emanation from eternity , which ( as the Apollle teacheth us ) doth vivifie all things, and filleth all things, and is all in all. The union of thefe two maketh the caiholick foul of the world, called in refpedofthe limple, creatine , and vivifying emanation , Mens ; in regard onely of the fpirit informed, Sj>irit»s j and, as thefe two are united in one, Anima. Lo here the third degree of the fym- patheticall and antipatheticall progreflion, from the fimple root of eternity, namely, the created matterorfpirit in the foul of the world, being the child or ofF-fpring of darknerte, or the dark Chaos, which is therefore naturally prone unto the negative or privative effefts of darkneffe, and confequentlyapt in its own con- dition, to receive any difcordant and antipatheticall imprelfion , which the ange- licall fpirits of darkneffe Ihall imprint upon it. For as the facred light, which ani- mates the humid fpirit of the world , and confequently the whole mafle of the wa- ters, whereof the heaven and the earth was made, (as St. Peter doth juilifie) is the molt movable, agill, andaftive of all things; fo on the contrary party, the matter that is informed, and therefore the created body and fpirit, is molt degenerate from it , in that it is no way enclined of its own nature unto motion or life. For the Philofophers words are , AiateriA efl ferfe ad motnm ineffcax , & ah ipfa 'anima feu luce degenerans . Wherefore of its felfe it endueth its mother CA<19J , or Hy/w her condition, and is enclined to reft, immobility, darkneffe, cold, fpiffitude, and con- gelation: For this caufe therefore it fuffereth the imprelTions and characters of both oppofitions , to wit, fometimes it enclineth unto darkneffe , and then it groweth fpirte, opakjColdj immobil, thick, and ponderous, and tendeth in that his property downwards to the cold center , or the feat of darkneffe, which is its mother ; and then it is in rebellion and nppohtion with light, motion, and heat, and fo it is an- tipatheticall unto the aiitions of light and life; as we fee the airy fpirit of the world, which is clear , light, diaphan, thin, movable, and foaring upward , by the 'operating power of the defcending light , becommeth by the Northern cold con- gealed, opak, fpifle, and immobil , or fixed into fnow, hail , ice, froit , and fuch' ■Rke. So that by this antipatheticall acceffionofthe cold characters of the dark abyffe,it is difcordant from the loving union, and fymphoniacall acceffe, which ic had unto the region of light. Contrariwifc, the bright form of the foul, which is the effence of chat eternall emanation , doth give the matter or fpirit of the foul' s life, aition, motion, heat, tenuity, and diaphanity, and that more or leffe , accor- ding as it hath power and dominion over it. And we muft note, that the more the fpirit approacheth unto the nature of light , the firmer are the bonds of its fympa- theticall accords. Forasfympathy dochconfift of thingsofa like nature, fo the nearer the fpirit approacheth unto form, the greater is the fympathy and accord, thefurerthetie , and the more virtuous theeffeit; for the more that the created fpirit is illuminated, the leffe it remembers that natural! inclination and love, that ic had unco its dark originall ; infomuch that by fuch an extream purified exaltati- on it becommeth as it were deified : And therefore Plato*^ opinion is, that if the middle fpirit, which is between the mentall beam , and the dark bodily fubitance , doth more adhere unto the divine or menrall beam, than the dark body , then it will become a good Demon or Angel ; but if it refpeft the body more than thedi- vine beam, it will defcend unto the nature of a Cacodemon , or fpirit of darkneffe. Alfo by Scripture we are taught, that by adhering unto this divine light, namely, unto Chrilt , we fhall be transformed into the fame image , to wit, if we forfake this dark world, and the lufts of the obfcure body or flefh. But to return unto the foulof the great world. If the airy fpirit be given over unto the power of dark- neffe, it becommeth bodily, and tumes into the fame image, namely, froftjfnow, hail, &c. butifthehot effect, or the formall aft of light, prevail a degree over the • ftupid cold of darkneffe, it leaveth his opake quality, and becommeth diaphan , and

retur-

I pi Mefaicall Pbilofofby. Bookz,

returneth from an earthly, fixt, andobfcure nature , unco a clear, tranfparent, and fluxibl&fubltance ;and by another degree ot'the divine act , it is made more fubtle, more dilated* more invilible and pure, and it is called Aire; by a third it is purified unto fire ; by a fourth unto xther, when it lofeth all the appetite of mutation, and forgetteth the privative itock from whence it came: by a fifth it becommech angeli- call or emperiall ; and fo it is exalted more and more indignity , according as it is more and more obedient unto the aftionsof theeternall andcatholick influence of form, which fliineth forth from the fountain of infinity. For we mult under- ftand, that the whole inclination of the eternall em.anation , is to reduce this child of darknelTe unto eternall light, unity, andlife; as confrariwife,the endea- vours of the potentiall darknefle, which is the ffampof Gods Nolumy^ or privative ^ — nature, are clean contrary. Sothat all the end of the creating light's aftion, isto

unite all by the fymphoniacall bandof love and unity , andconfequently of fym- pathy, namely, by making the catholick child of darknefle like it fell, and therefore to make two to compaflionateeach other. But contrariwife, that of darknefle is evermore enclined to make duality of unity , and to breed difcord, by violating the bands of concord, andfoto procreateanewantipathyandhatred, therebyiode- llroy the fruits of love. Sothat the fpirit which light hath redeemed out of the dark Chaos, is the intermediate fubjetft betwixt both rheextreams , that is to fay, be- tween light anddarknefs : and therefore is the paffivefubjed ordained by the Cre- ator, toendure the imprefllons of each oppolite extream, whereupon it becom- ineth fometiraes the fubjeib of fympathy, namely, when it is obedient unto union

» and light; and fometimes of antipathy, to wit, when it rebelleth againfl that light.

Thus do we fee the true fubjeft of all pafsion in the foul of the world , and this was the onely reafon , why the Philofopher//*r/«c//>«/ avowed with fuch confi- dence. That all things were compofedof ftrife and friendfliip; and Emptdocles, That the foul ?vas made of amity and enmity. I will now therefore exprefle unto you. chat concordant order,which that eternall love, who (hincd out from the Father of light and love, hath put and placed in each region of this world, todiflinguilli the two different natures from one another, by placing between them an intermediate

' fubjeft , whichdoth agree with each extresm. Andfirit I will fpeak of the orders

in the univerfall fpirit of the world, and lalily, of every particular vivified, and inat^ed fpirit, as well in the intelleiluall or emperiall , as virall or itheriall , and naturall or elementary heaver, and that in order.

We muft place the two oppolite principlesin this world, in the two extreams of the feraidiameter thereof; andfirlljweimaginethefeat of theGodoflight, or of the divine a<5t , to confitt in the convexity of the higher and purer Orbe of the • Angells, or Emperiall Heaven, (I fpeak unto the vulgars underflanding) that is in the circumference of the vawted world; and then we deem the throne of darknefle, or the divine puifsance, to be in the center thereof, as the furtheft place from its oppofire in ri.iture, whit h is light. Here you may fee the two principles of con- cord and difcord,of love and hatred,andcon(equently of fymp.uhy and antip.ithy, of the effefts whereof all the Scripture and each member of Philofophy,is full. The catholick mnter which was originally extrailed our of darknefs , namely, the wa- ters, which was made the marciiall fubilance , (ofwhiih the heavens and the earth were framed by the divine word, doth occupy all that fpnce which the world containerh ) was by thecelelliall Alchimy , orfpagerickYe;tu2 of the divine illu- minating emanation , divided according unto the contrary anddiuot-danr natures of the faid two principles, into the upper waters, and the low jr waters .- whereof t he firft or higher waters were good 1 and obedient unto the bright Divinity, and were converted into a fiery nature, being thereupon rearmed rhe Emperiall narure, for their obedience unto the bright emanation,& werefullofinrellectuallfire,and angelicall light. And therefore this portion of the waters was ordained for the feat ofthe good Angells. The lower waters contrariwife, as being fecall,grofs, im- pure,and thereforemore rebellious untolight, and obedient by participation unto darknefle, were placed next unto their dark beginning, namely, the enrrh , and did poflels all that fpace between the ftarry heaven and the earth , \vhii.h is called Ele- mentary, and for this caufeisfubjecttoall changes of generation and corruption : And (his was ordained to be the feat of Satan and his angels , which is for that

Fphcf.s. caufe called the Prince of this world, the Prince of the airc;anJhl^ prime fubjecls

Ephcf.6. 2-ecalled Principalities, Potentates, and Governours of th's world. Lohere the two extreamsin thecreaced nature! from the uppet whereof , a generall fympathy

and

Scft.2.' MofakallPhilofofbjf. i^j

and love/or aSymphonucall confenc of things, is made and effeAed in this world: by the other, namely the lower, an univerfall Antipathecicall jar, is by turnj effected, and intruded into the Symphoniacall accord of things in the lower world, namely when the feverc Attributes ot God, do rain down into the ftarry world, influences of a contrary nature, which afrerward by their emifsions un* xo the lower world, give liberty and power unto the bad Angells , to work their delirudliveand Antipatheticalleffeds, on certain creatures thereof.

As for example, thcattribute ELOHIM, dofh fend down into the liarre, ot Planet of Saturn , the fruits of his chill and frozen effects , whereby the fpirics of that Sphere are corroborated; the which again do pour down their Boreall or Northern nature , unto the fpirks which are their Subiiitutes in the Elementary world, to wit, thofe whichbave power to harm by the Northern winds. Here- upon ^rchttn^e.HJ Calfalifta: Hocnomen EL ^ quod nos Deum hahentMs interpret A' am intd tMtomniafovet y & emnibftsfHccurriti fummafittate, &clemeKita,idquotiefi illlfro'Dotm. priMTKy & idea tilt gratia atnihiiitHT ; jitferipfuntKomenELOHlMveniuntfcver* fuwtiotiet & ftra^es , & Angeli ei inferv'tentes dlcuntur BEN-ELOHIM u Q» JiliiELOHIM: ^ELOHlMer^oterroremfigHificaty ^ fAVoremx Hihc locus Aqui- iinaris ei ajfirnatttr , a que froceditomne malum: This name or MtrihuteEL, which is ^ mterprttattonGddf doth fufier or nourijh all thi»gi , And ajft^eth every creature ty his piety and clemency, rphich is Appropriated unto him : But iy the name or Attribute ELOHJM, come fevtre punijhments and Straiagems^and the An qells vhich are his 4//- nlfiers to ejfea his mil are called BEN-ELOWM, that is to fay ^the fons ofELOHIM'. ' ELOHIM therefore ft gnifieth terror and fear : And for this caufe the Northern ijuar- . terof thewor'd, from whence Cometh all evill, ts afftgned unto this property , drc. By this therefore we may difcern, how the fpirits, which are difpenfatours as well of falutary as malevolent and dclirudlive influences, are in the mafs of thj lower Elementary waters : whereby man and the other creatures of God , may be either prefcrved ordeftroyed. Toconclude, thar middle fpirit in the worla, calledthc rirmament , which divideth both the extreamly-aiffenng waters from one another, and is that intermediate fpirit of the world , whichdoa equally partic^pjte, and behold each extreme, is theCentrallmanlionof that tcernall Sciric, wbichemit- teth his beams from his fiaiely Solir, or funny palace,even uni o:ni Center of dark- nefs, and extendeth his emanation even unto the feat of Lis,ht whichi> his root: for his bright nefs is emitted from the attribute EL O A H, by thebcautifuUor glorious port, orgateTIPHERETH: which importeth, grace, benmy, and pul- chritude, by the Angelicall order of the Virtues, mrothat purified palla'^e of the Sun ; So that by hisemanatingprefence, he penetrateth every where, and fiU- cth all things by his prefence, and vivifieth all things by his Virtue, and is the Fa- ther of life, vegetation, multiplication , and preiervation, and hith made his feat in the Center of the heavens , that*by one moll pcrfeft Confon.int, name- ly arptrituaUDir.p.ifon, he might illuminate the Angels nbove, and the ftars round aoout him, and that by a more marerial Diapafonjhe might penetrate inro the Cen- ter of the elementary world, to communicate his perfedJlion toeach creature there- of, thactheymight be beautified by his bright prefence, and vivified by the pene- trating beams of hiseflence , and confequently that the imps or fpiiits of dark- nefs maybe debilitated by the appearance of his Glory ; as if one chord were ex- tended betwixt the Fountain of Light and the abyfleof darknefs , which being flruck, made an nnifon, but being prefied down .md divided dired^ly in the middle • of it, each part will render, being (truck, a double diipafon, unto that unifon, importing a double perfection, proceeding from the bright catholick Emanation* whereof the one refpet^eththe adorning of the lower waters, with life and virtue, ., and the other makerh an accord of friendlhip among the higher. Now as the bo- dy of the Sun, and fubftance of the iEther is of a middle or mean fpiriruall mat- ter, or confiftence of the waters, it is evident , that it alfo is fubjed to be altered by paflion, as well Antipatheticall, as Sympathetica!! : For clfe it would nor be the immediate receptacle of thofe oppofit and contrary Eman.itions, which de- fcend from thediffering Attributes : Butbyefteft we find the contrary : Forfome ftarrs are friends, and Sympathife in nature, with fome creatures below : Some • 9gain, do hate one another deadly, and confequently fend down into this lower world, contrary influences, which move contrary pafiions or imprefnons , in the vitall fpirits, or fouls of certain Elementary creatures. Again , we find that the life of the A;iitnal, doth confift of oppofit adions,namely of Syiloleand Diaftole;

C c . thac

jQ^ Mofaicall Philofofby. Book, z,

that is, of contraiSlion by the property of matter, and dUatation by the Ad of the formall Light ; So that the nature of matter, is to draw by contraftion from the Circumference unto the Center : but the condition of the tormall elfence is quite contrary unto it : For it doth dilate or emit his beams from the Center to the Cir- cumference. AlfothePhilofophersteftify , thatinfleep and rell the fpirits arc contrailed 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 vo- latil fpirit or aire of the lower world to relt, and fixation by condenfation ; But contrariwife, in wachfulnefs , or waking, they conclude, that there is an emiision or emanation of fpirits from the Center unto the Circumferentce, which is an Argument of two contrary effefts, of the firmaments vivifying operation , in the fouls or fpirits of the creatures below, and yet by reafon nf rtie equality of each aftionand pafsion, they have a compound-difpofition 5 according and agreeing in the naturall operation of life, which defcendeth from above. Thus therefore you fee, that even from the Harry heaven there defcendeth Sympathy and Anti- pathy.

As for the Elementary world, it aboundeth manifellly with the effefts of thefe two contrarieties, and therefore lelt there fhould follow any continuall unnatu- rall perturbation, whichmay deprave this great formall workman of his expecta- tion, which was to put concord and peace in the machine which he had ordered and framed ; he divided each region in this lower world, that there might be in- terpofed an indifferent friend between two extream enemies , which he effefted ' by weight, number, andmeafure ; Sothatunto the weightielf portion of the lo* wet waters is imparted the leaft proportion of form, that by its grofsneffe and, weight it might fall unto the Center, and remain fixt in it, and it was called earthy*' then, unto another portion hebelloweda double meafure of Light, to make it rc" fide in a higher region ; andthereby the matter which was .next the earth, became more thin, light, and movable. And therefore this augmentation of Light, mel- ted the frozen waters a little, and did make them fluxible and tranfparent : So that he partly by reafon of the continuity of his matter, with that of the earth, and partly becauf? of its cold nature, it is a temperate friend of the earth, andtaketh his place next unto him; Sothat itis not focoldas theearth, norfo nioift as the aire: For it is not enough fubtiliated, till the bright Agent of the world beftoweth onthedarkwarery abyffe, abovethewater, three portions of his Light ; So that ic converted part of thegrofs lower waters , inro a thinner and more light fliape, than was the watery Element ; and it was the aire which by reafon of the triple pro- portion of formall light was hotter, and more dilated, then was the water; where- fore as the water was cold, (but not fo cold as the earth,) and moill , (but noc Co moift as the aire;) So the aire is hot, but not fo hot as the fire; and moilfer then rhewater. By reafon therefore of his mdirtore, this portion of the catholick Ele- ment is friendly to the water on the one fide , and on the other fide unto the fire, becaufe of his neat. La(Uy, that in-created Spirit of life did yet multiply a part of thofewaters, by another or higher degree, of fubtility and purity; So that it be- came the moll fubtil and higheif portion of the generall Elements , and is confe- quently hot and dry; wherefore by reafon of its drouth? it agreethontheonefide with the earth,which in circulation is next unto him, and on the other fide with the aire, in refpe(5l of his heat ; but ic is hotter then the aire, and not fo dry as the earth. Lo here you fee the etfe£lof that Sympathy, which the Peace and Loveof God, did put among the difcordant enemies of this world : For thereby the wa- ter, asafricnd to both the aire and earth, becometh a ftickler, 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 ftrugling and tugging with the other, by the fuper-celefiiall and golden tic of Hi.b. I.- peare. Thus you fee, that this Spirituall Chriil doth (as the Apolile faith) Ixar

Andfttfiain all things by the rcori of his I'^lrtue. And as Hermes faid , the humtd »<«- „• J J ture by the ajfiflarce oj the world, is ordered And difoofed harmonioufly into Elemems; So that by this Virtue , all Sympatheticall a6lion was effedled in the Sublunary Sap. 19. world, of which the Wifemanfpeaketh thus : In j'e Ehmer,ta dum cnnvertcbi'.mftr^ ftcftt in orfatw cjiiahta. is fon:ts inimtttittur, <r-7 omnia futtmlncum cuftodiunt. But when this harmonicall ranck and Symphoniacall proportion is violated, then the enemies come together and rage agai nil one another , unto the difluib.inre of :he whole Sublunary fabrick: For aire and earth do Ilruggle ag unR one another ; as alfo the

water

Sed. 2. Mofaicall Pbilofofby. I ^

water doth cruelly invade the limits of the fire, and all wilibe out of order , and in a detlrui'tive war with one another > were it not tor the prefcnce of this Lordof^ niilrule. ThuSjas you lee, will Dyfcracy and Antipathy re gne by their turnes, in theneather regionof the world, when the tye of the elements areloofe. Thus will friendfhip be quickly changed into hatred, when JEHOVA is pleafcd to fend forth his altering winds, and to corioborate and animaie by his influence from above, the miniiters of his wrath here below, againlt the fublunary creature.

Now cornel to prove, that all fympathetkall and ant pathcticall effects, do proceed from the fecret and occult actions of the minillrino ipirirsof this woild« That there is a mighty ditterence amonglt the Angels, no man of wildom can deny} for though all Angels were at the tirlt united unto the divine Unity, yet by reafon of the rebellion and ambition of Ly.afery that knot of union was broke ; and then the waters were divided from the waters , that^thegood Angels might be fepirated and diilinguillied from thebad , by the interpofuion of the firmament , as a Dia- phragms or middle ba-, between eathofth-ir habitations; So that the dark Angels wereenclofed in the lower , or dark, fecall, and dreggy wafers ;• and the light An- gels were lodged in the higher waters , which were illuminated and dignified by 2 fuper-celeltiall light and glory.

Thus youmay tee, that the very Angells of heaven , forafmuch as theyare crea- ted of aire, or tne humid fpidt of the world, ( which is their extemall ) andthe bright emanation from Unity, (which is their inrernall) are fubjeit , by reafon of their materiall fub.tance, which participates of both extream?, unto aftedtion^ or pallions, as welirympuheticall asantipachiticall ; and confequ^ntly they are abla by reafon of theii contrary properties, to produce both fympatheticall and anti- "^acheticall accidents, in the fpirits of the elementary creatures: As for examples fake, we will compare the catholick fynpathy and antipathy , whichis in thefjul of the great world , unto that peculiar foul or fpiric which is in man , being that every particular was framed out of theuniverfall. We ought therefore to under- liand , that the wholeedenceof th^ foulor Ipirit ofnian , though it be invi.ible, extendeth and manifefteth it felfby hit vertues and faculties ; for by her irafcibi- lity itcontemnethandhaterh, andby her concupifcibilicy icdothccvet and deiire, andbyher rationability ("he diilinguiiliech and difcernerh bervveen them both. Andverily,thewholeeffec1 ofthefoalselTence conlilteth in thefe three powers,, whereof thefirlHs compared to the action of the lower waters, whichis apt to' jaranddifag-ee, and i-; the egion of ^ f.V «w, o: the Prince of darknefs. The fe- cond is referred unro rhe narure of the firmament , which is the -egion of life and falutary love; and the lail unto the angjlicall and inrellectuall heaven , whiwhdo:h difcern b:tvveep things that belong unco the lower heavens, or regions of the world. Whereupon it app-areth, that f.om her rationall p-operty, every fenfe be- longing unto the foul of man doth p-o:eed;ai, from the other tvvo,every affection, motion, or p.iflion of the minde, dorh arife and fpring. Now there are known to be four affections of rhe loul, whereof two do proceed from her con upu'cible power, nam:ly, Joy and Hope, . fo'ar thit which we love, we rejoyceand areglad ; or, we hope for and expect, that which (iiall rejoyceus or make U5 glad) and the two other ilTue from her irafcible facultyorvertu;, namely. Grief or Dolour,and Fear; for now wegrieve at that which wehate, o: wefearrhat which would make us grieve, ^r be dol^roufly affected. And veily, we lliall, after a due inqui.ition , hnc^ that thefe four affe£tions of the Microcofmicall foul, are noton-ly the be- '•<

ginnings, and common matter or fubjeit of all morall vices or vertues, but alfo " '

theoriginills of Meraphyficall or occult, and Phy'icall orelementarv , and appa- rent fympathy and antipuhy , as well in the little as in the g'eat world, and every creature thereof. For I would not have you ignorant, that b;ing the foul in man is derived from the vivifying emanation, dwelling in rhe words fpii-iruall vehicle , it muft follow, that that foul in the g'cat world mult needs have in it the faLultic, which the little world? foul hath; for, Oifodfacittalf,ejf m.i(T,stale. But thefe facul- ties in rhe fonl of man were derived from the g-eat world,and the eternal foul that vivified it. Wherefore it followeth, that there is a rationability, a concupifcibility, andan irafcibilityin the foul of the great world, chough not made manifet unto US : Firfl, becaufethat it hath attributes ofirafcibiliry and difpleafure ; for from his Attribute FJ^OMfM Gihboy , he fenderh down by theport Ge^irah, the fiery b^ams of his difpleafure , bv his Archangell Sam W , inro the globe or fphear of MArs,\yho is for that cai\fe Prefident o*-" 'he irafcible faculty of the greate- woMd ;

C X whctcfoxe

J qS Mojaicall Pbilofofbyl BooL z.'

wherefore his Influences do caufe wrath and angry effe£ts in the aire and earth , as thunder, lightnings , comets, and other wranglingaccidents, which (as Scriptures tell us ) are the arguments of Gods wrath and vengeance ; alfo war , famine, and pertilence; and augmenteth the angry nature andfpiric of men and beatts. And again , Gods Attribute JEHOyA Sabaotb poureth down the beams of concupifci- bility, by theArch-angell-^«<»f/, upon the globe of rif«*« , according toPhilofo- phers and Aftronomersjwhofor that reafon, being moved thereto by experience and obfervation , havemadethisllar theprefidentandredfrixof the concupifcible faculty : As the Attribute EL doth pour out the beams of reafon, juftice, and re- ligion, yea, and naturali vegetation and life, into the fphear of Jupiter. But princi- pally this naturali faculty is rained into the foul of the world, by the Attribute jAH, through his port 5/i/»Vww or Wifdom. The fecond reafon is, becaufe the great world hath an intelleftuall or r|itionall heaven, and a concupifcible property manifelkd in eveay creature; and an irafcible,which is apparent alfo by reafon of ha- tred and horrourAvhich appeareth between one thing and another. Alfo,that there is an irafcible quality in the elements , that deadly hatred which is betwixt the fire and water, and the aire and earth, doth manifeft. That alfo there is a love and con- cupifcence between things, it is evident, becaufe one nature rejoyceth in his like; and therefore by a naturali inclination , every thing doth move and convert it felf unto his like, by all poiribility; butefpecially it is molf inclinable unto it felf. So we fee, that fire doth naturally affeiiiandmove unto fire, water unto water, and earth unto earth. But above all, the vivifying fpiric of every living thing, which is celelliall , and therefore exceedeth the place of the elements , doth with fervency^ affeft and thirit sfterhis like, and is rejoycedat the prefence and concurrency thereof. And for this caufe, this pdfsion of what creature foever, will be the more truly fympatheticall ; and the fycipathy between things will be fo much the grea- ter, and of more force, by how much the nearer the fpirits of the things, either pre- sent or difperfed , are in nature and confanguiniry to one another. As for exam- ple, If that both be of oneminier or thing, in number ; alfo like fpecifick individu- alls, though they differ in number, as the /^«.»m, fat , or blood of one man do fympathife with another , addiftans ; the Load-Iione of one Mine may afFeA har- monically the Iron of another, <i<i</'7?<i«^ : And I told you before the true reafon thereof , as well radicall as immediate , namely, becaufe both the natures belong unto one divine influence, or proceed from angelicall beams or an emanation, fenc forth from one and the fameftar, as well fixed , namely, of the firmament , or eighth fphear, as erratick and planetary. For I told you, that there is not one ani- mal, or vegetable, or mineral upon the earth, or in the feas, which hath not a pecu- liar ikr, that poureth out upon him his proper influence , as well to produce and generate its like, and to continue it in fuccelfion, as to preferve and maintain it in cflence. Now each angelicall nature hath his appropriated beams, from the radicall emanation of fome divine Attribute, which conveyeth it tohis deRinated or ftar- ry ftcre-houfe ; and from the Olympick fpirits of that liar, it is fent down unto fuch fpirits in the elements , as are their inferiour minifters , which operate accor- ding unto the felf-fame nature in each fpecifick, and every individuall there. As for example , The Hars in the R(tr» or Aries of the iodiark, have chiefell influ- ence over fuch like cattle on the earch;and the Scorpion over the like creeping things thereof; the Crab^ over fuch like creatures of the fea ; for we finde by experience , that if the Crab be taken when the Sun and Moondojoyne together, according unto the Longitude or degree of t he j£quinoftiall , in which the great flar of the celelViall Crab's claw is found , it is of mighty vertue and power againft poyfon ; and if it be colle(5ted or taken at .tnochertime, it wijl have but fmall eife£^. Again, we muli note, than each fixt flar, or conllellation of the Zodiack , hath his proper Planet, whofe peculiar Houfe he is , which concurreth in the fortification and al- teration of that influence. For the divcrfity of application of other Planets unto . it, doth caufe a variety of operation, even in the fame animals fperni , orplants feed, and mettlesfecretfpirit. And yet howfoevcr, they do more or lefs agree and fyvpathize in nature, as the beams of each Planet, fo applying unro one ano- ther, will give them leave; for if the concurrence be bet ween friendly Planets, and of one and thefam.etriplicity , namely, where their Houfes are of friendly ele- ments, then the fympathy will be thedronger. And thus much A^rippadoihfecm ^fif' ff'*' to intimate in thefe words , Inrebus proprietates ocotltas non fibelementali nMura, Tbilof. I • • j}^ ctclitiis iafnas^fenfbHsnofirisoccHhas^ rationivix demquennfis y qua qu'tdent a - t - ' ' V.tA

Sta.il MofaicaUVhikfofby: ,^7

vita ffirituque mundi, per ipfosftelUrum radios profcifcitntur , qt/d a noh:s tion aliter qHamtxpericmia, (S co»]dtnris indagAri pojfum. Scire ergo debes quod UHAtjttieque res movet ad fuum [imile & incunat adfeipfhrM fecn>idftm tott^m poJfefruirMt The occult properties in things, which are not grafted ifi them bjf an Elementary nature , but defcend from heaven, are hidden from our f.nfes, and fcurce/ji known unto our reafon : Foraf- much as they are derived frem the lifeandfpirnof the world, hy the beams ofthejfarrsy the which cannot be otherwife fanned and fonnd out by us, than by experience, and that conjeiluralljf or by ghefe. Ton mujt therefore know, that every thing doth move unto his likj, and bj all the means pofj.He doth incline unto it felf , &c. Whereby he argucth that the cacholick AngelkaSl fpirir, which vivifieth the world , in whofe Diviner part conlUkth the Scphiroticall power or Virtue of all the Divine Attributes, in which alio (as Ex.skjel teftifieth, ) is contained the virtues of the four wind, is the main aftor, who by his feverall fubdivided emifsions, of diverfly condi- tioned beams, doth operate in and by his (tarry Organs, all thefe occult and hidden effects below , which cannot fall into the Sphere or capacity of a common man's underltanding, 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 fecret difpofed aft, no otherwire varying from orte another than, by ocular experience, we find the effefts of them to differ : For whatfoever was originally decreed in the fecret Counfell of the Archetype, is effected from agencrality unto many Specialities , and from each Speciality unto an infinit number of individuall particularities ; So that the SEviall or Angeiicall effect, is the image of the eternall Idea, and the temporall world , is the fimilitude of the a:viall ; and again , in the temporall or typicall world, every ftellarlliape is thelikenefle or paterne of the Angelicall fdea; and again, the Elementary things are the fliadows of the fpirituall fhapes or Images in heaven: Wherefore as God fendeth our his Emanation, which is his Image, un- to the Angelicall world , in a diverfity of faftiions , and multiplicity of refpeits; Sothe Angelicall fpirits do fend out their feverall different Lights unto each o- ther, namely every order unto his inferior , and every upper Sphere unto the Spheres which are below them, and fo from the ftarrs, which alfo apply their lights unto one another by feverall afpefts, infufingthemin and upon the creatures by degrees dowDward,evenunto the very Center of the earth: which creatures after the manner of their pattern doalfofhine forth unto one another by beams, which are either Sy mpit hetical and harmonious or Antipathetical and difcordant to eacho- ther;neither ought we to doubt, that there arefuch agreeing and difagreeing beams here below, feeingthatin the fountain of Unity from whence all things do flow, we obferve an oppofition of properties , namely a privative Nolunty , and a pou- tiveVolunty; Nor yet ought we to deem otherwife, then that the palTive fpiri- tuall nutter of the world's foul, is the fublljeft by which the Divine Virtue worketh, and in which it ftirrethiipas well loving andpofitive, orgoodandSym- patheticall paffions, by pounng out plentifully his pofitive and vivifying.beams of life, adding delight and jcyes with a completion of the fpiriruall created matter's appetite; So that it forgetteth the rooted nature which its dark Parents or Mother Chaos, and the Divine Puiflance did in her nativity beflow upon it, and is con- vetted into a child of Light, by adoption; and therefore in this cafe, it doth Sym- pathize with thofe golden fhowers of charitable and vivifying Light, which are fent down from the benigne attributes of God, and begins to bate, and dread, and lotheor efchew, all fuch privative influences, as are poured down from the fevere, .infaluta'ry and dertruftive attributes ; no otherwife then Light flieth from dark- ipefs, and being delighted at the prefenceof more lighr, and life, avoideth and hateth the prefence of his contrary, namely of death, and evill. Hence therefore it eometh, that the children of Lighr, which are grafted unto this catholick illumi- patcd fpirit, do flie, as from a peitilence the children of darknefle and their works, Andthereafonis , becaufe this humid" created fpirit, finding now the pleafure, ■ yoliinty, and felicity of its illuminaredeftare, isaffraidleafl the privative beams of darknefs, or the difmall Emanations of God's wrath, fhould dimm their light, and obfcurethebrightnefs of life ; that is to fay , left they ihouldturn their Sym- pathizing pafsions of joy and gladnefs, into the Antipathizing ftorms of fadnefs and mourning, by fucking or contracting thebeaute«usEmanjtionsof joy.love, andgladnefs, fromtheCircumferenceinrothe Center of the Spirit, and fo de- prive it of that falutary and rpri?,hrfuU irradiation of love and life, by hiding of God's face, which he did emit from the Center to the Circumference of the crea- ture.

jpg MofaicallPbilofofhy. Book 2.

tare, to recreate and rejoyce it. According unto that of Mofes : God forfakes the Deut.31.17. w-ckcdand h'Jeth hii fAce'fr^m them, thutmiict) cvium.iji bffaUthtns; Oruncothac Plal.'io4« ' of David: Oodi^iding hit fiice from the wicked thi) are'troub ed^ receiving i heir Jf i- rit they expire: That is, vexation and privative pafsions befall them : which rr:ny alfobeunderftoodof thecatholickMicrocofmicall wordl's fpirit , as of the Mi- crocofmicall and other creatures, ail whii.h have their beeing froTi the Macrocof- micall Spirit : For when the Divine nature, which animareth the Sun of hea- ven, was difpleafed at the Pafsion of our Saviour, it did Ccntrnlly withdraw his beam s from it, andic lolt its beauty, and became dark, againl^ the common courfe of nature ; So that the pleafanr. Sympathy which it produced by its pre- fcnce unto the creatures beneath, and in the heavens above , was quite changed into Antipathy for a while. This therefore was a privative pafsion in the heart of the "rear world, or as a man may fay, a Syncope or fwooning of the world, when ELOAH did abihin for that feafon, to pour forth his influence of beaury by the portof TIPHERETH: Alfo that palpable darknefs which happened in hajp:,\\^s aprivative pafsion, caufcd by the hiding away of God's face, or by the contradting the beams of light within himfelf. Such privative pavsions alfo are menaced unto the Sun, Moon , and Starrs , towards the latter end of the world : For if the world was made by the fending forth of Goa's bright Emanation ( for by the Spirit of the Lord the heavens were adorned , as Job telleth us) it foUoweth, that by ta- king it away, all will return again unto darknefs, and plain nothing or deformity, even as it was before. But this producing of good and Sympatheticall palfions, by emitting of light from the Center to the Circumference;and .->gain,the effects of Antipatheticall pafsions, which do oppofe the concord and Sympathy of life, is excellently defcribed and painted forth, by the due examination of the vital action in man: For as there are noted to be in general I , two feverall 3£tive Virtues m man's fpirir ; whereof theoneis voluntary, vvhiih is the Prince over the oth^r, and comniandeth and moveth the inferior aii^ions, even as the Divine Angell Mita:- tron doth in the Vrxmian ntobili of the great world , which is referred unto the Vo- luntv, and moveihby it the celeltiall otbs, and Elementary world ; fo in the Mi- crocbimicall Fabricki the firlt mover is that Divine mentallbeam which is the head of man's foul; and the other kind is involuntary , becaufe it is comm:.nded and ruleth after the will of theintelleftuallor rationall beam, no otherwife then all the lower Orbs are conttraincd to move, after the will of the mover in the Pnmum mobile. So the vitall action in man , is one of thofe branches, which is involunta- ry, and nootherwifefubjedt untothe Volunty of the mental beam, then the ftar- ry heaven; (which is thefeat of life, forafmuch as the Sun which is the heart of the world, hath his refidence there ) is commanded by the EniperyallSpirit.

Now as we find, that according unto the will of the Divine eflence poured one into the heavens, and confeqiiently here below, as well joyfuU and compafsionate cffefts dofpringfrom the pofitive and dilative property of Unity, to recreate and Jtir up volupty and pleafure in the creature ; as alfo trift and fad effluxions, pro- ceeding from the contraLtive Virtue , whereby God hideth the face of his benig- nity from the creatures, and thereupon as well concupifcible as odible or irafci- ble pafsions a'-e caufed in the world : Even fo we hnd it manifelkd, as well by ex- perience, asbytheobfervationof thelearnedeltinPhyfickand Philofophy ; that the vitall action, which is over-ruled according unto themind of the fup;iior Vo- luntv, either is opened orenlarged by the dilative property of the firlt movers w'll, and thereby openeth the cabinet of the hearr, to produce in the vitall fpirit thofe good pafsions, which Sympathize with life andlight , namely gladnefs , hope, confidence, love, miferecord, and afFibility ; or it is cont rafted, and thereby ga- thererh together alio the fpirirs in the heart,whereby is engendred in the vitall fpirit fuch bad privative pafsions, as doantipathife with thofe good ones, which rejoyce and comfort the life, and thefe pafsions arc termed Antipatheticall , becaufe they are wholly contra'y unto the nature of thofe which are good ; of which number, proceeding from the hearts contraction ,■ are fadnefs , care, difpaire , fear, ha- tred, anger, furor, bafhfullncfs, andfoforthj So that as by the former, the fpi- rit by dilatation did look up unto the Fountam of Light, and did rejoyce to fefc thevolupties and pleafnre thereof ; Soby the later, the fpirit wa^? fo'-ced by con- faction, robe deprived from the vifion of light , and ro look p-oncly do.vnward into the abyfl'e of darknrfs, and -ro pirricipace with the dark pifsions thereof. And by this decifering and opining therefore of the two oppofit pafsions, in the

little

MofaicallPbilofofby:

little world, vvcmayeafilycollcft the reafon and manner of them in the Teat world, being that as naiem Jic > Atia parJs & loims ; fo alio the palHons of the " reac world, may calrly be confidered by thofe of the little world. As for example,^Thc Load-done is in comparifon of its mother earth , even as man is to the whole world; wherefore Man is called the Son of the world by He ntes , as Cardanns, Bap. Porta, D. Gilbert i and Others, have made the Load-rtone thi child orfon of the earth. We find, I fay, in the Load-done, all the paifions, as well fympatheticall as antipatheticall , which do affett his mother earth ; for it hath his Poles with the earth, andit efchevvethallin conformity with the earth, it tlyech from chat which is contrary unco its nature. And again, doth fympathife with that which is its like, it hath its iEquinodialls , Colures « Meridians , and Tropiiks, as the earth hath • and, in conclufion , it argueth not onely a fenfe in motion, but a kind of reafon in its aition, namely,its refufingthat which is contrary unto it, or embracing and dc* firing that, which is agreeing and conformable unto its harmony , as fhall be mire at large exprefled , as well in the fecond part of this prefent Book, as in the ma<'- recicall experiences, which (hall be fet down in the third or laft Book of this Trea- tife.

To conclude, how this mentall beam receiveth the behefls or influxions , of be- nignity or fcvericy from above, is expreffed in my precedent difcourfe, namely, by permitting of bad fpiritsofdarknefs to reigne and have dominion, or helping the good fpirits to execute their offices of joy and delight. Lo, here is cdntained thefum of all myfticall and hidden fympathy or antipathy inthe world, which fomedo therefore, by reafon of the profundity and difficulty in the inquifition thereof, judly attribute unto the fecret a£l and operation of an angelicall power , which is a middle vertue betwixt God and the creature, And for this reafon (as is faid before) an Angell is defined to be, Taaejuam inter Deum & Uaturam virtas me- dia,a ^li.ifit'.nt operationes in rebus quas vel natitra eorum non fttceretynoft vel fic facereti ejHAS alii frovenire dieum a proprietate occulta, d* alii quia tale • As it were a mean ver- tue betrveen God and nature, by the which certain operations are effeSled in things, which their nature {that is, their elementary form') would not produce , at the leafiwife wottli not fo ejfeEi^ as that which Is faid to happen or cometopajfebj a» occult property ^and ^at others will. Quia tale^ Becaufe tt is fo.

HoTv this is demonfirated by Harmony , what Sympathy and ■Antipathy is ,

IT is a divers proportion or difproportion of matter, or mundane fpirir, guided by one and the fame eternall foul, renifpintus aqaatuor veniis, Demondrated by a Pipe, whofe notes vary according unto proportion, in fpirit oraire, moved by one and the felf-fame blad , whofe proportions , when they difproportionably meet, do jar; but when they proportionably meet, accord and agree. All fpirits in creatures are proportioned Dy more or leffe aire, all in Ipirit of life , moving and afting; and according unto tne proportions in concord ordifcord, they agree or difsgree: as the weights of Pythagoras his hammer, in bodies proportionat e or dif- proportionnte. Alfo two ftrings being as one ftretched up, give concording or dif- cording founds , according to their greatnelfe or Ihortnefs. As for example, in this cafe of aire in a pipe.

^99

■<>,

^

ConcordS'

fdijcopd^i

CnnrrytJT^

The creatures quality doth pod or evUl j- not the devill > but the devUl by it :

The

2,00 MefMcall ThiJofofby^ Booki.

The Second Member of this Second Book. Wherein the Magneticall Nature is truly anatomifed,

srtd the resjons ofHympatheticall and Antipathcticall anions ripped up,

CHAP. I.

The Author mak^ih 4 freanible in this Chapter unto this his Magnet'tek^DifcoHrfe ^ a»dthenvrcceedcth unto the Chaos ofopinionSy touching the erigmc.U and attra- ilive vertHt of AJagnttick,Bvd'-es.

I Did manifeft unto you In the precedent Member of this Book , theprinciplesandoriginallsofSymp.irhy and Antipathy; buc becaufe it is not every ones gift to loar fo high at the tint , as to be capable of a Theory or fpecuUtion, whi h p^:netraterh into Gods Itore-houfc or trealury , contained in the abfl-ufe bowells or center of his createQ nature : I will Roop a little, for yourbetter inftruftion, and more ckar info. mitionj andelu- cidace or make more plain the abltrufe fubjeft we have in hand , by fome vulgar or ocular demonftrations, which may guide them and perfwade them to believe that, which may otherwife (eem uncredible. That I may therefore proceed more me- thodically, I will onely in this member lay down the chief platform , on which I purpole to build fuch experimental! concluhons , as fhall dired the misbelievers,, yea, and fuch as by their ignorance do remain hitherto obdinate in their misbelie- ving errour, (^htiugrhit, Exferienti a efietiamfuliornmm.i'rlfi'a, Experience is 'he mother of fools) into the more alTured haven of taith, and folid belief. And becnifc the exploits of fympathy , and alfo thofe of antipathy in every th'ng, a-e effedtd by a magneticall powetj whichisbothtoexpell by anirafcible or odible expulfion, and allure and draw unto it by a concupifcible attraction, ( as fhsll b;-. diewed you hereafter) I think it mol) fit to fearch out diligently, and th:it wih the ^^r^os eyes ofmybrighteft fenfes , or to penetrate deeply with the Lyncean opick of my ftiarpertunderftanding, unto the dark myltery of the Load-ltone's c Magnec's nature> that we may with the more affurance make our ingrelfion into the pra£ti- call demonllration, of fo arcane and occult a contemplation. For feeing that the fecret operation, as well of the Weapon-falvc , fo exclaimed on by the ignorant , as the extraflion of the Mummyj^both corporal and fpiritualjout of men or beafts; asalfothetranfplantationof the animal's vit alls, infirm or wholfom nature , into any vegetable or animal ; with the manner of the ftcaling of the vertue and (trengrh from one animal, and infulingofit into another ; the fecret alligation of the plants fpirir, with that of man , or any otheranimal ; fo that what befalleth the one, name- ly, either wet or dry, or cold andheat, the other alfo fhall partake of. Seeing(I fay) that thefe operations are tearmed magneticall , becaufe they imitate theaftive . vertuesof the magnet or Load-Uone, Iwillbend allminccndenvour to make ai> opcnpaffage, unto the anatomiling of all thofe myrteries , byche unripping and undoing the fpirituall fardell of the Load-rtone, thereby to pry and look inro the fountain of its formall , interiour, or centrall and elfentiall adions ; and toefpy the grounds, as wcllof hisirafcible as concupifcible palTions t For if once we fhall be nble to find out, by the fubtillelt afpeft of our reafon . the inviiihlepilTages and lurking places thereof, and can afterthat obferve the point , or punctuall root of their effences, and difcoverthe internallcaufeofeachaftion , we fhall with eafe conquer andfurpaifeallthereft , being that what thing<: appear alike in exrernall effeci, mu{f needs p'ovehomogeniall and all one, in their intern:.ll and hidden na- tures, as fhall be proved more at large unto you.

But alas, why fhonld I, being ( minimus ApoHohrum ) the lei(l of .1 thoufand , prefumc fomake fo dangerous a voyage unto that unknown Ttland, where this oc- cult magne-^ick Nature doth dwell, amon^, or in the middle of fuch dangerous and inaccelTible Rocks , when fo many wife Philofophcrs have failed and wandred

on

Sed. z^ Mojakall Fbilofofhy. 90 1

on the variable and tempeftuous feas of opinion , and have at thelaft returned home, onely vvich the tidings of what others have related of her being, her eflfence, and her aftive vertues ; and foknow nothing of their own, but what they have at- tained to by hearfay, or perceived by extcrnall operation ? Good God ' how many fuch Hiips of fools are thereinthis world ? who when they have travelled in their Hudies and learning many years, floating through the wide feas of vain and fcarce probable imaginations, have returned home now in their old age unto the port of their infancy, having their wit or underflanding onely laded and charged, with the po">r fragments or merchandifeof//»/>^mr, or other mens opinions , but are able to fay nothing centrally upon their own knowledge. So that we Chriliians, after wehave travelled, and made our peregrination of life and (ludies in the world, think it fuffi ;ient in the end to fay , ^rifiot.'e, PUto , Gale's , Hippocrates, and, in con.lufion, this man, or that man, faid fo; Ergo,\t is fo:_ When Scriptures do teach •us a truer Philofophy, which is quite contrary unto theirs. This kind of Itudents therefore are rightly pointed at by the Apollle, and numbered amonglt thofe which are, pmper difcentes y fedad fcletJtiamveritiittii nstnquam pcrvsnientes ; everij;^ i^ lea ning , but r.ever attaining mto the trttth. For how is it polfible, that the blind fliould rightly lead or conduit the blind ? Others having long (kered the Helm of their Bark thi? way, or that way , for to find out theabltrufe feat or habitation of this Stones vertues , have fcarce dallied^their veffell againil hef rocky Ifland, but have thereupon returned with wondrOus relations , of what they have by that means coUeded, and, in fine, have proved their new imaginations but as fuperfici- all, as the effe£ls of their fearch have been ; and, in conclufion, all have proved buc con jeftu rail. Others have fo far been guided and directed in their fearch , by the Pole-lhr allurements , that they have Ituck fatl in the frozerrfeas , and have gone no further; but, at therefolutionofthe ice, they have returned with imaginary wonders, conceived of magneticallMountaines, andiron Cadles , even by eight degrees above the Moon, that is, in the eighth Sphear ; yea, and others foar above that place alfo. Whereby we may conceive , how every mart according unto his chimerian-fancy, imagines variety of Caftles in the aire , yea, and above the ftars alio, for the maoneticall foul's habitation. Some bogle not a jot from the con- tinent of the earth, but imagine it to be numbered amonglt thofe rtars , which have the Sun for their fixt center, about the which they move perpetually ; fo that they feigne the earth to have theform of a ftar , which is far dirferent from the Peripate- ticall form. Incondulion, every one hath his opinion fomewhat differing front another; and that you may know all this to be true, Iwillexprefs and recite fo me of their newes, touching thiscnc[uir.y, which after their long voyage they have made in thifuddy feas of their ferious contemplations, and regiltred them in their written monuments, as in the Chronicles or Hiftories of their Hudious adventures, or fpecula'riveandrpirituall travells. Amongft the which, fome foar upwards, and call the heavens for witnefs, to confirm their aflertions ; fome fail unco the hyper- borean mountains, others unto ftrange northern Illands , tofind outthe grounds of this miracle ; others fend their fpirits of enquiry down unto the bowells of the earth, and find it to be the univerfall itarry form thereof ; fome will make the origi- nall to fpring atomically out of the (tone and fubje£t to be attraited. But amongft ' ail theferationall perfons, I dare fcarce rank oneof anotherkind; forafmuchasthis man furely is to be numbered among thofe Elders, which have travelled in the ihip of fools, being chat he, much like an other Grytlus , or as the eighth wifeMatkr of Greece, will h.ive this vertueto be Cacomagical, or the ad of the devill.

Now amongft fuch as have travelled in their fpirirs unto heaven, to find our this myftery, one will have the reafon, for the direilion of the Load-lione, to be fought for out of the Tail of the celeftiall 7?f «ir-lhr, affirming, that the vertue of this ftarry ^e^rdorh prevail , and hath dominion over this Stone, and is transferred from it into the Iron ; and that is Marfilhis Fictifu. But I reply. That this is not fo, be- caufe experience teacheth us, that Iron of it felf hath his Poles, as well as the Load-ftone, and will by a due adaption feek out , and by its own naturall inirinct turn and direct it felf, unto the ftation of his proper Poles. Of this opinion alfo is /'frr«/Pfn;^W»«x, who following the rules of Frier 54«» , have fought the argu- ments ofthem3gneticalldire(3:ionscut from the Poles of the heaven. A\[o Car- diinas will have the immediate caufe of the variation ofthis Stones vertue, xo fprin^fromtherifing of the ftarinthe ^f/ir'sTail; Lucas Gauricus\s alfvi of theic opinion , but he joyneth alfo the vettite of Saturn and Murs in this negotiation ,

Dd con-

20Z Mofaicall Philojofby. BooL z

confefTing withall j thac the main conftellation in the Zodiack unco which this Scone is I'ubjeift, is f'/V^^o : Alberms Af^^Kui [a.kh , thac the Load-ltone and Icon are direfted unto the Northecnltaccs, andfoUowcth chem no otherwife, then a Plant called the Hclltrofim followeth the Sun. Bejjardus will have his opi- nion apace, and makeththepoleof the Zodiack the fountain of the Load-ltone's Victue. Again, the Comm(>rfCfnJi^» Colledge, decive the caufe hereof fcom a part of the heaven J notfarfcom the Pole. But Mtnin Cortefmj \v'\\\ have this actra- ftive Virtue, to defcend from a place beyond the Poles or movable heavens. On the other fide, Ga::demus MemUt^W^ us, that the Load-Ilone doth draw Iron, with an intent to direct it unco the North, becaufe it is an order fuperior unto the Iron, with the conlkllation of theBeace. I muft confefs , that beams whicharedilatedareprompt to deliver their brethten, which are imprifoned, and to direft them to their native home : But I cannot underlland Meml^s mind , in this fenfe. Others make the heavens in generall, the fountain of this Stone's vic- tue : Foe Paracelfus faith , that it is the flares , which being full of the Load- ftone'spowec, dcaweth the Icon unco them, &c. And this fhouldfeem probable, becaufe the Iron movech to it poles, even in the abfence of the Load-Rone. Fer- w/jK/ftaggecs: toe fomcimes he confeffech thecaufe of this Aftion to beabftrufe;and in another place, he maketh the heavens to be the Author. Scaltger , loring neacer unto the point of verity, afligneth to it alfo a celelViall caufe unknown to him- felf, averring, that the terrettiall Load-Hones arederived not from the Globes, or mountainesof thelkrcs ; but from that effentia 11 power or eflence , which wasc- their Fabricator, which raigneth in that part of heaven , which hangeth over the Stptentrionall point.. Andunto this opinion doth Plato feemto adhere, where he confeffech the Magnecicall eflence to be a Divine power. And verily, they fpeaji well, but in fo large a fenfe , that this their aflertion appeareth unto their difciples, being rightly fcanned, ( as I faid) igaetumper ignotins : For fo in the ge- nerall teems we may fay, that all things arc from God : We will come down from our celeftiall fpeculaiions , and look on the humility of fuch, as being too wary> and lirtning overmuch unto the Proverb,, Noli altumfaferey Climbenot (bo high^' have their regard more pronely, namely upon the earth, and her effects onely; and of this ranck is FracafloriuSy who fearcning after the reafon, and beginning of this attracting faculty, doth imagine that the Hyperborean mountaines, which a- bound with rocks of this nature, do draw thefe Iron-natured fubje^ts unto them. And this his figment feemeth fo plaufible , unto divers perfons of learning, thac they follow it as well in their Altronomicall writings, as Geographicall tables, or defcripcions of the world, and Sea-cards or maps ; which if it were true, they would eafily draw unto them all fuch Ships as pafs in the Northern Seas : OUus MagnHs, and fome other that follow his traditions, fay, thac the attractive force Cometh from fomc northern Iflands, which abound in that Magnetick fubje£t. But leaving their fancyunto the empty wind, I proceed unto others. Lucretius Cat-f/s, a poet of the Epicurean Se£t, dreameth thac the attraction of Iron,iscau- ■ fed of an effluxion of atoms : For, faith he, according unco the Epicuees opinion-;, asraolt fubcill atoms doemanaceand flow out from every thing; even fo do atoms flie out of the Iron, as Magneticall feeds, by a certain coition of it with the Load ftone, into the interpofed place, or fpace that is between them, andthac by the union or complication of both bodies, theironis deawn , &c. Unco this fe.vika\Co do ■I'lphrodifeus , Joannes Cofteus y Plutarch, yea, and Thom.is -/iijuittat • incline; when indeed they ought toknow, that no atteaftion is made by emillioa from the Center unto the Circumference, that is, by dilatation; but rather by fucking in , and contracting from the Circumference unto the Center , and there- fore the emilfion of atomicall feeds, out of the Iron, can be no reafon of its Uni- on with or moving to the (tone. But it mult be the Load-ftone, that mu(t draw the beams or fpirits out of the Iron : For it appeareth that the Iron doth not draw it felf unco the Load'ltone, but is drawn unco it : ThaUs ^L^d yinaxagoras rhink that the Load-ltone hnch life in ic, becaufe it attraCtethafubltancelikeit felf , as lively creatures do: LuoetiusTindOrpheiis think there is that Symp.ichy between the Magnet and the Iron , which is between the male and female ; and in this they erre not much. ^wrro^T, 5c/i//^fr ," and the Cardinal C«p««r, would have Iron to move unco rhe Load-ftone, asuntohis originall Matrix. Galen thinketh that it draweth by his fubltantiall form. And now I mult come unto the opinion of my renowned Fellow or Collegue,

' D. yvilliam

Seft.2.' Mofaicall Pbilofopbf:' io}

D. fVilham GHkrt, for his Magnecick skill, and deep feaxh as well conremplatlve as experimencall touching this Subjcvl;^ : His mind is, that this attratftive virtu« in theLoad-ftone, doth Tpringfrom formall actions, ororiginall and primary Vir- tues or vigours : Forheconcludcth, that the Magnetick force proceedeth from a particular or lingular form, differing from that formall and fpecifitk caufe in mixt bodies, mentionedby thePeripateticks, but (faith he) ic is a certain form, vvbich is the proper entity and exigence of the (iarry Globes, and their homogeniall in- corrupted parts, which hecallethtliePrimarie, radicall, and artreall Form, name- ly fuch a one as is in the Sun, the Moon, and other celeliiall Stars. And he averreth, that after a like manner, there is one in the earth, which is that true Magneticall Puiffance, whiLhiscalled the firltaft or vigor. And this he faith, is not derived from the whole heaven, affirming, that it is procreated by Sympathy , through in- fluence, or occult qualities ; neither is it from any peculiar (iarre : For it hath its Magneticall virtue from the earth, &c. This is my learned 9«»»<i<)w Fellow- CoUegue his opinion, whofe pains and indullry in the refeanh of this Subjeft's pradicall conclufions, as I cannot but commend and extol ; So on the contrary lide, reafon will not permit me, to confent unto this his fpeculative foundation or root of the Load-(tone's virtue in all : For who can believe, thit the earth it' felf, much lefs the particulars thereof, can have any Virtue radically from it felf; 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 mult needs follow, that the formall Virtue of the earth, did totally defcend from heaven, and confe- quently the eaith had no fuch property from it felf. But of thi^ hereafter more ac large. Among the Ethnick Philofophers Piato, and of the Chri.aans . ca''£ey and Fernelitis, do think, that the caufe of this Attraction is Divine and from abovej but how, and after what manner they exprefs not.' And therefore though in a «'e- nerality they have fpoken the truth, yet in thefe common words they feem to cx- prefle, they know not what. In particular, I will conclude with the latt opinion, which is the moftidle and infufficient of all the reft , and therefore is worthy to be made the laft and mort unworthy part , namely thetayl, or excrement of them. Fraud fens Kticus, maketh a great doubt, concerning the wonderfull pr-iperry in theLoad-ftone, and becaufe (forfooth) the pitch of his capacity can attain no higher then unto Superficial! things, and fuch as are fubjeft unto fenfe ; therefore he judgeth all effects beyond his reach , to b; Cacomagicall , and confe- quenrly he maketh a doubt, whether the caufe of thefe aftions in the Load-(tone benot animpofturyorfubtillflight of theCacodemons or evill fpirits. And yet this man is more to be born withall, then fuch as do boldly averre , that the aft and wonderful! effects of the Weapon Salve is cacomagicall : Forhefpeaketh not abfolutelyastheydo; who*without any farther doubting, do feem to attribute all hidden effects unto the Divell, andfo deprive God of his due; but onely this man maketh a doubt, whether it be fo or no.

CHAP. II.

In thisJChapter, the yluthor*s OplnioK touching the originall , intermediate,, and immediate AUion or Virtue of the Load-ftone uenncleated and ^ fet down at la-'ge.

IAm Cure you do remember how in my precedent difcourfe, 1 have demonftrated, that God in a generality doth operate all, and in all, and then after what man- • ner the felf-fame Unity in the Divine eflence, is maniferted in its propetcy, ac- cording unto the multiplicity of hisfacred Volunty , which is therefore proved to be manifold , becaufe the particular eff'e(f^s of his actions, which are n-it put in execution but by his Volunty, are infinite in Variety. And for this caufe I fhew- ed unto you, th.it thereareattributeduntooneand thefamefacredeflence, Ten feverall denominations or Artributes, whereof fomefendout emanations of di- latation and extenfion, by the which the waters were expanfed and fpread abroad by fubtiliarion, and fhdpsd into bright , clear,' and tranfparent heavens: and of fuch kinciof influences , arethofewhvch are emitted and infufed into the world by HOCHMA through J AH, orby theSpirit of Wifdome; and thofe which fpring forth from EL O A H, by the Port of TIPHERETH (which importetb beauty

D d 2 and

104 MofaicaUPbilofofhj. Book 2* .

and briobtoerte) inco the Sun, who by dilatation doth clarifie and fubciliate the fpi- rvtot the world, and expelleth darknefs ; and this action doth proceed from the center to the circumference. And contrarivvife, there are other emanations, which ooucoutbeamsofatcra^lionor contradkion , as dotli^i-oZ/^/^bytheport i/w.^^ 0: Prudim'tt, into the ej\oheoi Sttti.rn. 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 toge- ther, and did bear upthe elements in theirplaces, andfucked or contrafted the grorter part of the waters , from the circumference unto th- center, andtheredid confirm and fix them in a dark and grofs manner. So that the fountain of this at- tradlive and contraSive property , is in the divine Attribute tLOHIM, which for reafons that I have told you beforcjis the head of the northern property, name- ly, of cold, drought ,opacity,congelation, incraflation, and reft, which is caiifed in the center , becaule it is the terminus ad ^«<w, the^omt t-mo the mhlch ihc con- trdkian or atiroBion ts chiejlj made ^beyond the v:fhic!.\,there can beno further fentiraiioK, Andfor this reafon , the centrall vertue which is in the bowelis of the earth , dorh draw and allure all weighty things unto this point , which when they attain unto the center, can pafl'e no further; forit 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 eflence under the name and property of £XO///yJ/, the feat of whofe im- mediate emanation, is the angelicall order of Thrones , which belongeth untothe earth orgroller waters ; his magazin or treafure-houfe in the ftarry heaven , is the "lobe olt Sattt », whofe property for this reafon is cold and dry , altriftive, c ontra- dive, attractive, and retentive ; for his beams contract unto the center , andheis the Lord over the North-winds, which are cold and dry, contractive, attra<ltive, fad, and melancholy ; and it is the Planet which doth adminilter unto the Pole- Itar, called by rhe ^Egyptians Alrmkaba, f orafmuch as it hath the nature and ^xo- Ttzny oi Satm» :ir\df^e>tns , and therefore it is the principall helper and affiltantin performing, n6t onely the attractive effects of fZ-O.^^yl/, and for that reafon doth endue the nature of 5rfr«/-», which abounds in rhe Northern effects of £L0- HIM, but alfo it participates with the condition of r<r»»^, which is the Planet that commandeth the concupifcible faculty ; and for this reafon it maketh a natu- rall coition, namely, it draweth with a voluptuous delight his like , even as femi- . nine matter is eagerly affeCted, to draw or fuck makuline form untoir. This ■ therefore is the teafon, that the earth doth attra(St untoit the formall fhapes, which dei'cend down from above, and burieth them within its womb with delight. For heaven is affirmed by all true Philofophers and Cabalifts, to be the mafculine, anci the earth the feminine. Neither can 1 but confent with L»cai Gaifricnh the Aftro- Ingians opinion, wherehefaiih, ( as is recited before) That the (tar in the Tail of Urfamajor, or the ^reat Bear, is Prelident of the Load-ftone ; as alio, that Satum is the Planet which is allotted unto hun ; and laltly , that it hath an fpeciall rela- tion unto the Conllellation of ^/V/o , and the rather, becaufef^/r^» is that Signs of the Zodiack, which poflefieth the very felf-fame Longitude that the faid (tar doth, and for that it is of an earthly, fliptick, and attractive nature , as alfo of the condition of Saturn and Venus. All thefe reafons have been Itrong motives to per- fvvade me, that thefe are principall celeltiall agents , in the Northern difpolition and propertyofthis lower world, andconfequentlyin the attractive motion of the terrcllriall northern Pole, and every particular thereof.

I proceed therefore in this my defcent from above to the earrh, in rhis manner: The Planet ^<«r«rw dorh fend down the influences of ELO///yV/; as alfo thcPole- ftarand/^/r^<',for the better and ttronger fortifying of the feptentrion.ill -rtr.iCti- on or contraction, doth alTilt him therein his office; and bytfiem, thefpirits of the northern wind wax vigorous , and contraCt by congelation the catholick element ofthcaire,inromuch that by fucking together the difperfed element of air , they contract it into the folid and denfe mafs of fnow,fro(t,h3il,& ice. Whereby we may learn, that the earth was a thin water firft, but by the breath of LLOJilM'tt was turned into an earthly fubltance, byconrraCtion; and therefore as long as iris earth, if hath rhe property of that fpirit, which by congelation made 't earth. For by vertue of this £LO/^/J/^«rfc/7, the dry land did appear outofrhe w.iters, a> J/o/tfy telleth US} and every member of the world , I mean, each heaven, and each element, were tied and fiftned together; fo th^t as by the p'-op;rry of/--^^'. (which a-guerh the immenfe benignity "f £/:>/«/.•, rhe Father of all things) namely, the cmilTion of beams by the port Hochma, the cscholick cieatcd fplric cf wifdom

' did

Sed. i. MofaicaWPhilofofhyi 3cif

did illuminate and create the waters ingencrall; bucthjdivifionof them, which wasal o made by the wo. d j-^H ^ vvcrefalined in formall ties by the properties of ELOHIfld, or the vivifying Spirit of the Lord. And therefore D^vid faid, f^eri>i Domini [irmatifitnt casli, &jpir ft ai> creejfis omn'S viritts eor/tm : B/ theward cfjjc pr^^i ^^ g Lord the heavens were made, a^id by his Spi. ic eAcb formAll vertue thereof. For this *' * ' reafon, in all the feparating creation and formation , not onely of the fimple hea- ven > and elements , but alfo of the creatures compofed of them , both in heaven and in earth, evermore ELQUIM is named by Mofes^ namely, when thedarkneffa was lucked anddravvn apart from the clear vvate rs , when thegroffe or inferlour waters were conrrailed from the fuperiour, when the thinner heavens were di- ftin^uilLed by infpillacion from the thicker elements,when the dry land was by the colds coagulation gathered together in the center , when the thinner aire was co- agulated into itarry bodies, (wherefore ^;7y?of/<r faith rightly, that StelU [n denfior parsfai orhis^ ThejUr is the thicker part of his orhe ) when the elements were com- pa(5ted by congelation ,. into the compound creatures of the fea and land; for all this was the work oiELOHlM^ who, after the heaven and the earth were made , did ordain and fafhion by incrafsatioD, the erratick globe oi Saturn, and the fixt conlkllatioH of /^r^c,

whofe totall attraftive and retentive nature is ^ If P 1 *

contraaed in the Pole-ftar, as it were the whole ^teUo- ^^ rolaviM

balisofaPyramis, intothepointoftheCone; and y/ TotUB

therefore by contrati^ion of the dilative privative vertue, the power is the ftronger; as we fee, that a broad River gathered into a (trait betwixt two Rocks , is the more fvvift and violent ; or as the Bugle-maker, by blowing the whole flame into a v^^rtta Vnrltac point, maketh that point of fiich power, that it is n»<» *■

able to melt glafs. And thefe two fixt Conftella- tions are affigned , as principal minifters u nto 5^-

?«'», being o-dained for the diftribution of his ftiptick influxions , joyned witfa 3 con.up'.fcible defire unco the neather world ; and therefore the AlironomiaAs have alfigned themboth all one nature, becaufc they perform all one adt , namely, that of Saturn and Venus, as is faid. Wherefore isfnperiora dicantur reaere inferior ra, udeo utjicnt fit inferit^s ita prlks faCium effet ptperius : -ds^ I fay, .. hefuteriour hea- ' venly ladies are reported to govern the inferionrs;iind that is things are a ' id here helorv ttt like manner were thejfirjt efe^ed above. So of necelfity is the Pole ofche North m theaire, orfublunary element, pointed at and marked out by the wind Boreas-, and that fame Pole in the water, whofe charader is the frozen fea, and that in the earth deciphered and manifefiedby the Load-itones northern point , are animated from thefe contractive , or retentive, and cold, and dry celcftiall natures , as they again hive their power in the earth and waters fuccelfivly from the Orders of the Cherubins and Thrones, who receive radically their attractive and retentive power from the A-ttribute ELOHIM Ritach , which doth coagulate and infptfTatc , by contracting and drawing of the effe£ts of jEHOVA's dilating property, from a di- lated tranfparenc clear form and llghr, unto a thick, opake, and ponderous nature, as it appeareth and is made manifelHn the creation of froft, fnow, ice, and hail, by the northern ait and property of God , which made the Pfalmilt fay , Em.ttit »/- Vesfunt la-'icm , G" prtiiyios cjttaft cineres difpe'-^it, deficit gelu tam^itam frufia, coram frigoreeius<j'Ais confi(iat'> He feudeth out [now like rvool^ auddifperfeth the frofi as a'hes, pfal. ^^t. he cajietb down his ice as gobbets , who is ah e to endure before his cold ? Whereby ir ap- peareth, that it is the contractive attofJEHOVA, in his property ofELOHIM, which immediately effecteth thefe things , by means of his Boreall organs, which arefi'ft angelicall, nextfiellar or (tarry bodies , beinganimatedby the angelicall; and laltly, windy and elementall, which are animated by the (tarry influences, ths effence whereof is in Gocl, andfromGod, or JEHOVA , being one God in ef- fence, which is expreffed by the name of JEHOVA, but in property diltributed into many branches , and accordingly, every branch hath its p^xruliar illunlinating b^ughes, and each illuminating bough dilateth it felf, by afubdivilion of f:)rmall twigs, 'ir vivifyirgbeam^jinto an infinity of actions, not varying from the capitall emanation in eifence, hit in property onely. Asforexample, The influence fal- ling from ELOHIM by the fpirit Binah, dcfcendeth into the fphear of Saturn, un- der whofe dominion areaninfinity of creatures , namelyjthofc which parttcipare

with

zc^ Mefaicall Philofofby* Book z.

vvith the nature of Saturn, as are all things that are of a terreftriall condition , to wit, cold, dry, Itiptick, attractive, andcontradlive. But kavingthisCabalitiicall and Altrologicall way of proving, I will defcend unto fuch tetUmonies, asfacred Philotbphy doth affordnric.

I told you before, that the eternall Unity, everlalUngly One ineffence, divi- ding or transfornaing it lelf by property into Trinity , did fhape out or defcribe ideally, the archetypicall or internall world, accordinguntowhofe example he did afterwards delineate or frame out the typicall or exteinall. Wherefore it mull follow, that ifthe typicall or naturall world was framed after the idea in the in- teUe£luall or menrall world , then what parts or properties are made evident un- to our capacity in this world, were alfo the fame in the archetype; for, Qjtodfactt tule eft magii Ule. There was no houfe that the Carpenter or Brick-layer builded, but it was firft delineated in the idea of his intellect , and then drawn forth fuper- ficially in paper, and fo afterward put into a folid execution ; {03.U0 David con- fefled, that he had the Temple, vihKhSolome^ erected , firlt drawn forth ideally by Gods fin?er. Now when that God had in his divine counfell, thus ordered and flia- ped out an ideal world in himfelf, to pnt it in execution, and, as it were, to make it to appear unto mans fenfe , he emittedhimfelf out of himfelf in the form of an eternall emanation, called his Image, which was his wifdom, by which the generall world, and every particular thereof, was produced according unto the ideall pat- tern, which was in it felf. This therefore being fo , and being that the divine eflence can no way be divided, howfoever it varieth in property, it toUoweth , that every particular beam which (hineth out diverfly from that catholick emanation, to create differing things, is one indivifible eflence with the whole emanation ; and therefore hz'is. Hid to fill- all, and to be all in all. Andthat the mcorrHftibl; fpiritis in

Wifd.'ia. I. all thingstand that he filleth the whole earth, I proceed therefore thus : If the created

^ • '• world have his fhape, his members, and every particular property affignid unto it ,

by that formallandvivifying world, which is defcribed and imprinted in this di-

>

Vine and all-fufficientand creating emanation ; then confequently, all the mem- bers, properties , and natures in this world, are graphically or curioully painted ott inthe fupernaturall one, it remaining neverthelefs one and the fame in eflence. And therefore as in him, the catholick image of the outward world is contained, fo every beam or emanation that iflueth from him , but is not divided from him , conraineth the (liape of the world. And for this reafon, the wife Philofophers have faid. That each creatureenjoyeth a proportion of the great world, by which it is fliapedandmadein it felf a little world , as {hall be demonftrated by the Load- llone more plainly hereafter. And again, man is called, Omfiiscreatura,Az he doth participate of all ; fo that his foul is iaid to be , Ad,imapnemtorins fapiemia fatla , omnium in fe aerens fimilttudinem : Made after the fimditttde of all wifdom, 6eari»^in itfetfthelik^enefs of all th.ngs. And therefore it is tearmed of another , Omninm fi- mili'tudo , The likenefsof'allth;n<?s. And the reafon is , becaufe it is one Unity. Hereupon all'o it is reported, to be a certain divine and individuall fubrtance ; /^Z- k^nd;s in hi?; Book, de Rmdiii, fpeaking after an Altrologicall manner , feemeth to aver fo much in thefe words , Si ai.ctti datum effet totam condltionem caleflis harmo- ^i^nfl. fopof ^^^ comfrehendere , mundtimdcmentorum cum fms fingtdis ccntentis inc^mctinque loco & anocunqtic tempore plene cognojceret tauqnam caufatHm per can fas; fi ettam aliquam rem hnjus mHyid.i in toft fra conditio»e covnofceret, caleftis htirmo»i<e conditio ipfitm non lateret,[edeuiim CAufim ta?!q:(am pei ejfellnmJHHm fomprebcnderet : onmu ei'.m rei^ quan. ttmcmiq^ie modi.ft^in mund.o eUmemorHm agens,totini caUfiis harmor-ia eft ejfetlH^ Hhofoever doth comprehend the whole condiiion of the celefliall harmony , he may fitllj buoiv the whnle elementary worldyWith every content of the fame , in every place, and at all times, iti she efeEl by tie caufe. Alfo if he tinderftand anjf thing of this vcorld In hfs totall nature at)d condition, the celeftialt difpofiticn and condition will not be h. dden front him, but w II he A fcovered unto him, as the ca-ufe is by the cjfeEl. For every thing in this world, hvw little faevcr it be, that aldeth , is the effect- of the whole harmony ofthi hea- ven. By which words, Aiksndu-i being deeply feen in the niylkry of nature, feemeth ro aver, that as there is adefcem from unity unto multitude, fo all that multitude is in that unity as alfo rhat unity filleth all the multitude ; fo is i in 2, and 2 in 3, and ; in 4, and 4 in 5,&c. and yet that unity which is the beginning, is the end, andallinall. So light enfornis the angelicall creature , the angelieall the ftarry creature , the Harry creature the elements, and the elements the compound crea- ture: Wherefore open the compound creature, and look upon t hs elements, divide

the

Scd.i.' MojaicallPbihfofbyl zoy

the Elements, and you fhall find the (tarry and quincelVentijll nature; openthefe and you (hiW conceive the fubtill alcericy of the Angelicall fpiritj in which is the Divine a6t or immediate beam from God. In this work therefore there concurreth in the feparation of the firft a fentlble afpeft; in the other, we muft behold with in- cellecftuall eies ; So that you may obferve , how all is in every thing , and every thing in all. Hereupon it was alio that Hermes faid> (fpeaking myRically and not after the common fenfe) Quifornacemcumvafe noftro conjtruit , novptm mnnd.m conflat: He which makfth our furnace vith the gUfttoit , he maketb a new wo- Id. But what needs more words, when we find all this confirmed by demonftration? For weknowthattheLoad-ftoneisbut apart of the Earth, and yet it hath all his Circles, and both his'Poles, yea, and that very nature in all refpe(fts, between each Pole, and Circle, that the whole Earth hath, and thereupon it is termed i errellaf or a little Earth ; and fo may the whole earth be tearmed p^rw// >w«»t/«;, being k containeth the Poles , circles, and aftrall, yea, and Elementall natures of the great world; no otherwife then the great world doth in all thofe refpeils , repre- fent the Archetype, which is carved 'out inrelleftually in the all-working Spi- rit of Wifdom, or facred Emanation ; yea, and we go yet deeper into our diminu- tives : For if a piece of Iron rod, which naturally afpecteth the North and South, bebrokoff, that fmall piece will have alfo as exaiUy his North and South Pole, and confequently his circles as the whole rod, and neverthelefs the rod keepeth ftill his North and South point as before. The like in the Load-ftone will happen, as experience fhall hereafter make it appeare more plainly.

That we may come a little nearer to the explication of this Myftery , ye muft underihndthat this eternall catholick Emanation , is the effenriall and fpiritu- all rock, out of which, firft the great world in generall , and then all particular things therein , were carved or framed by generalities : firft, according unto the Ten generall Emanations and their properties , which the Ethnicks in fome fore referred unto their Ten generall Predicaments; and this again had their fpecialities or fubakernate degrees of many ranks and orders of dignities, all which wereac laft made apparent by the infinity of individualls > which they did in their kinds produce according unto thofe divers beams of the mukiplicite Will or Volunty f f God, which this eternall Emanation poured out into them. All which particular beams, more or lefle, being not divided in effence from the univerfall Emanati- on, or the Spirit of Wifdome, which made all things , are the fpirituall Corner- ftone? on which every creature as well particular as univerfall, doth formally or eflentially confift; and this Corner-ftone , is that internall eflence in every thing, whichasit givethlife; fo alfo it is all and over all the things that it inadeth with life, and therefore alfo the foul, whofeCenter this Corner-ftone is, is faid to be in all and every part. I will leave to fpeak of its aftion in other creatures , and will onely infift on our main Subjeft in hand, which is the earth and her off-fpring orprogenie, amongft the which the feminine Load-ftone, and his ferruginous mafs, are chiefly reckoned. Divine Philofophyteacheth us, that the Globe of the Earth is fuftained by this Corner-ftone, and confequently hath her manifold Vir- tues from it, Ubinam eras^ (faith JEHOVAH) ejuando fandebam terram'>c]uis difpofuic Job. jg. menfuras ejus^ am ejnis extendtt fttper eamlmeam} Sftper quo bafes ejrts defixx fant ? ^ut qmsjecit lapldem ejus A»gularem'> where vcafiihoti when J latdthe faundacion of the earth } J-Vho difpofed of the meafures thereof ? and who did extend over it a line } upon what bafts or foundation was it fuflalned} or who la'-dthe corner^fione thereof "> Lo here an axiom of Divine Philofophy , propofed by the Creator himfelf, bow unworthy are the Ariftotelicall rules concerning the ftrufture of the earth , in re- fpeftof this Divine Oracle's rudiments and doftrine, which is founded on the trueCorner-Jione Jefus Chrift: For this caufe the Apoftlejuftly biddeth us »cr Colof. 2. 8. to be deceived by Philofophy, and vain fallacies^ accordini^ unto the tradition of man, and after the Elements of thii world, and not according unto Chri ft ^ in whom drvelleth all the plenitude of Divinity corporally ; who is the head of all Principalities and Powers. Andelfewhere hegivethareafon, rtimtly rjuiaipfe omnia eft In omnibus ^ portatejue Yir:\>.i: omnia verba virtHtis fiiit, fpfe fandavit terram, & opera manttum ejus funt exit : Be» caufe he IS all in all, and beareth up all things by the word of his Virtue; he did lay the eay th on his foundations, and the heavsns were the worl^ofhis hands. It was therefore this Spirit of Wildome, which was that fpirituall Corner-ftone, on which the earth, and every particle thereof hath his affigned place or ftation, refidingonit, as upon the fureft Foundation , and which indueth every particle thereof more or

lefs.

zoS

Sap.[x.

Mofakall Vhilofojhy.

Book z*

lefs, with a feverall diftincl Virtue, as a gift beftovved on it for its felf : For the

Wifeman doth teltifie, that tins ejfrmiitllfpirit fitltth the whole f<?rr/. .Wherefore as no

effemial virtue,which iiluech from it, can be divided from it ;So ea^ h particle of the

earth mult be indued more or lefs,with the property of the whole, being that it mo-

veth all upon one fpiritualUine or axil-tree, {is'Job feenieth to averre,) which

by a twofold property, differeth accordirgunto the two principles proceeaing from

the Divine Unity, namely his iVi^/w^t^ or privative and contracting nature (for

it operateth by a privative, contra6\ive, cold> congealing dilpofition, which isef-

isB-ti lefs or more, according as it approacheib unto each Pole; that is to fay, unto

the North or South): and his ^o/«/»/; or pofitive, dilative, and diffolving nature-

forafmuch as this fpirituall centrall San , doth in the middle point of the axis,

emit his beams from it to the circumference,no otherwife than the celeflial Sun, and

his eternall Agent doth dart forth his beams from the ty£^ii'iKoHial , which is the

circumference of the middle point in the axil-tree towards the Poles rhereoi ; but

approacherh no nearer the Poles, then the limited Tropick of each Htniifphere.

And this is the reafori of that Antipathy , which is noteci to be as well in the Iron

as the Load-Hone : Forif you devidethe Load-lionein the middle betwixt both

his Poles , namely in his ^quino^inU- and then afterwards, if you put the part of

the middle of one Hemifphere, namely of the Northern C, unto the South Pole

Look for t«3 this cxpe- P rimcnt i. Book of Dr. Gil' hvt. c. 5-

Bthus, itvvillabhorreandflyfromic, as being clean contrary in condition unto it. For the one is the feat of tne dilative property, and the other is the naturall place of the contradive; theonehot, the other cold; theoneattraftive , by, fuc- king from the Circumference unto the Center; the other expulfive by dilating of its beams from the Center to the Circumference: contrariwife the Sympathy in the Load-ftone is there, where like is fitly applyed unto its like , as well in order as condition: For if you offerto joyn tneix£^//iwff/;«//of theone Kemifphere, untothat of the other, they will forthwith clofe and unite one with another: For, by the continuation of the fpirituall Axil-tree, one Pole fucketh the Hemifphere which is next unto it, namely B draws the North Hemifphere C, A; and the North Pole C, fucketh reciprocally unto it the South Hemifphere B, A; and they bothjoyninA. Alfo the two Poles do agree together in harmony: Fortherea- fons above mentioned ; So that if you put the North Pole unto the South, they fuck and draw alfo one onother, and make a Union : Whereby each wife Specu-

lator may difcern the reafon of Sympathy and Antipathy, in alt things ; as alfo the manner of attraftion and dilaration in every creature.; and how each nature en- clineth properly unto its nature, but flyeth or indineth naturally from its contra- ry ; and allproceedeth from the oppofu properties in one radicall eflence, as I will prove here immediatly, by a more familiar experience.

In the Weather-glafs, which I have defcribed in my precedent Philofophicall difcourfcyou may difcerne two points, correfponding unto the two Poles, name- ly the matt ras head above, refemblingthe Northern Pole; and the water below, compared to the Southern Pole ; the aire interpofed betwixt thes*^ unto the fpa-

cious

Seft. 2^ MofaicallPhilofofhy* zo^

tious heaven, or fublunary fpirit, which is betwixt thefe two Poles, the middle of which in the figure i, the jEquinodiall doth cue, as bang in the tnid-way betwixt the two Poles. We find evermore, that when the aire, included in the top of the Mattras, orbokshead, is cold, namely, when the northern blalts are fent forth, it will be contraded, and confequently will fuck or draw up the water , and there- upon we are caught the reafon of the attradlive nature, not onelyinrhe northern or feptencrionall winds, but alfo in the Load-ftone, and all other things, which by contraftion of the aire do draw and fuck unto.them , namely, that they have thac property from the power of Gods Spirit, vvhich,by his angelic^U organs doth blow fromthe north. By this alfo it is made evident j whyonePole doth fuck and at- traft from the other, in :he Load (tone, namely, by the continuityof the fpiritu- all axle-tree, which is made and animated by one corner-ftone, or efsentiall and centrall fpirit, as is faid, though of two oppohte conditions , in which alfo it wor- keth afcermmy diveriities of degrees : and therefore .SVowow teaimeth it fimpex, or uniciis, fimple, or one, in regard of his divine nature ; and mHltiflexy in refpe*^ that it worketh and operaceth after a manifold manner: for as it worketh about the poles of the axle-tree , byattrafting and fucking unto it by cold and drought; fo about the j£quinoftiall , and that more and more approching from t he poles to- wards the jEquinoctiall , it varieth in ten thoufand proportions more or lefs in di- latation, by reafon ofthe manifold degrees of heat , whith this centrall Sun of life imparteth unto the aire : And this isnot onely manifeftedin the forefaid Wea- ther'glafs , forafmuch as we find , that by how much the more the heavenly Sun , with his divine centrall agent, approachetn unto us , by fo much the more the ex« rernall aire, being dilated by his heat , doth alfo dilate the aire , (;ontained in the neck ofthe mattras, or bolts- head, and driveth down the water, chat is, it repelleth back the cold of winter , which came in by fhowers of rain , fent from the fouth unto his proper pole. Sothat we fee, as the nature of the cold pole is to draw or fuck unto it by condenfation, which is effeiled by con t raft ion , or made by a Sa- f;;r»;»ff faculty, fo the nature of the hot ^quinoftiall, and his adjacent parts, is to expell his oppofite by dilatation, which is effefted by a fubtiliaring heat. And rhis is the rearon,as is already demonftrated , thu the jEquinoftiall of. the Load-ftonc deteftethtobe joyneduntothep-ilejasonthecontrary fide, the pole abhorreth re- ciprocally the .(Equinodliall, Alfo this is the reafon , thac in the pole of the faid Itone, there is fo great power of actrafllon , and that it fuckech the iron unto it, ad angulos relJos itbii is, after a perpendicular manner '^ and then the nearer the needle, or piece of rteel, or iron-wier , approacheth unto the Aquinoftiallof the ftone , the more will his obliquity in coition or conjundion be with the ftone. So thac whenitcommethdireftlyuntotheiEquinodialljit willlofe all angular contaft, and lie flat, as it were, on its belly, as you may fee by this true obfervation fol-

lowing.

Gtlberde Mtf "«•'»*. I.e..?. 8-

But becaufe thefe demonftration^ may feem unto the vulgar fomewhac intri- cate, as being ignorant ofthe centrall fun ofthe earth, which the Philofophers call yi> chdiim naturA-, ox,The mafier-workntiw if ttature. Asalfoit will be difficult for them to conceive, what an axiltree ofthe earth may be, and what his poles. And again , the right ufe of the Load-Hone , or practife in the Weather-gbfs , is un- known unto many a man. I will proceed unto a kind of proof and explication of this matter, which is familiar unto each perfon of what degree foever. It cannot be gainfaid, but that Man, and all other creatures, as well vegetable as animal, are compofed of a living foul, whichis internall, and a body, being his externall : The felf-fame alfo we ought to judge ofthe earth, for it hath an inward fpirit, whereby it operateth diverfly j And again, as there is no animal nor vegetable,that can exift

Ec wkhouc

2,10 MofaicaUTb'tlofo^hy. Book i^

without the aire, foraftnuch as by it each thing liveth and exifteth, by infpiration , (forby that means they fuck in the celeftiall influence ) foalfothe aiery elemenc doth feed the inward fpirit of the earth, and conveyeth from above all the heavenly influences into her body, and maketh her the mother of all mineralls and vegeta- bles. I told you before , that all inferiour things, with their operarions , are the types or fimilitudes of things above; and that God did animate the Angels, the An- ' gels did inform the ftarsj and the flarry demons, or ol y mpick fpiiits, fend down in- fluences unto the winds, and the winds do inform the catholick clement of the aire four-foldly, that is tofay, according unto the nature ot the four winds; which ■four-fold information doth give or afligne a name unto the fourekmcnts. And al- though in the catholick aire , there is but one onely fubl.ancein eflence, yet it varieth in nature after a four-fold condition, according unto the will and property of that one Spirir, which onely is the efficient aftor oi agent in this metamorpho- fis, or Protean tranfmutation, from one nature or form unto another, although he ufeth as well angelicall a> liarry organs ; and is laid , to ride upon the cherubins, and to glideupon the wings of the winds For this reafon therefore Ezsk XS. theProphet iaiei, Comedo fp'rihffOfKthefourw.ndSf andb euthe Kfon thefe (lain h- dies that :hcj may live. He faid not, Come, O Ipirits; but. Come, O fpirit ; where- by he argued, that it is but one Spirit which bloweth efli£ntiaUy from the fouc winds, and conlequently , that this one fpirit in efsence, isbut onely one thing, though four-fold in regard of his property; and that as in this archetypicall fpirit , the whole world was ideally divided into poles and portions , diltinguifhed by fpirit nail circles; fo alfo in all the regions of the world, heobferveth conliantly thefelf-fime chara(3;erofporuion,namely,intheflarry world, asintheairy ; and in the airy as in the water and earth. For in the heavens , the northern pole is poin- ted at, and marked out with the Harry character , which is found in the Tail of the great Be-'ir : in the aire it is manifelted in that very point , from whence Boreas or the north-wind bloweth , which doth exaftly correfpond unco the pole-flar. A^ain, that the earth obfervetb the very fame order in the diredtion of her pole , is confirmed, by theconverlionoftheLoad-ltone andiron, unio the north-ftar. Thus you fee, that it is one onely fpirit in effence, that workethall in all. I pro- ceed therefore thus to my demonftration, which is fo famihar to each perfon, that • not any one who is in his fenfes can deny it; for I am fure, no man can be ignorant, that when the north-wind bloweth , theaireis of nature cold and dry , andthere- fore is converted into the condition and confiflence of earth, namely, from a clear tranfparent light, fubtle, diflblved, and dilated confiltcnce of aire, into a troubled, opakeordark, grofs, pondero«s, and com rafted fubliance ; for experience doth teach us, that it is tranfmutedintofnow, hail, froli, and ice; that is, from an aery fpirit, unto an earthly and foFd body ; from an invifible and mobile eftate, unto a vi'.ibleandfixt difpoiition. And,inconclurion, the who\p aire is changed into a fpiricuall and corporall earth ; and this tranfmutation it hath from that cold, dry, and attraftive form, which it borrowed from the northern wind, or feptentrionall property of rhe divine fpirit , which ordereth all things , and altereth them from one form unto another, by the breath of his noftrills, (as Scriptures allcgorioufly fpeak^i orby thofe windy emiffionsj or angelicall emanations , which it fendeth from the four corners of rhe earth. So that by his breath from the north , he exer- cifethihat property in the lower world, by the which he draweth or attrafterh from the circumference unco the center, andfo congealeth, infpiffateth, and har- denethfoft fpirits,byconcraftion andcoarftacion of thofe parts, which before were porous and dilated. But fome will perchance reply, and fay. How is it likely, that rhe emanation or emilfion of fpirits, from the port oiBinah^ under the Attribure of ELOHIM, or the lireaming forth of the breath or blafts from Boreas , and his two collateralls, can harden by conrraftion, or fuck and draw in fpirirs , from the circumference unto the center, whenrheiremilTionsare rtraighc from the north fouthward, and make no reflexion , whereby any fuch motion, a circttrnfersfitia ad centrum, fliould be made? I anfwer. That this is effefted after a wonderfull fafliion, and worthy to be pondered by the choifeft wits. We muft confider therefore in the firfl place , that the property of the Attribute ELOHIM, was before all beg'nning ordained, to indue the negative or contraftivetwture of the eternal I Unity's No- luTitjiy namely, of darknefs ; for when God will not fhew rhe lighr of his counte- nance, he refledeth his light in himfelf, that is, he wirhdraweth it from the cir- cumference tothecenter, and leaveth onely darknefs unto the creatures. This

property

Sed.i. MofaicallFbilofofbyl 211

property of God isancipathecicall unto fuch parts of the world, asalfountoall fuch creatures, as have their life from a naturall heat, which heat h;rd its beginning from Gods benevolent einanation, that is, from the adof unity, byanemiiri- on or dilatation from the center unto the circumference , I mean, from unity into nmltixude. It follovvech therefore , that though the emifsion of winds from the north be ftreight, yet their efsentiall property , proceeding immediately from Gods angelicall organ, is contraftive and attrading from the circumference unto the center,, feeing that it is an emifsion, which,by the divine Spirits emanation and adion in the nature of ELOHIM , is cold, dry, coagulative , or congealing, and apt to rell , andi? therefore antipatheticall andoppugnant unto the difpofuion of the air, forafmuch as it is hot and moilt , and conl'equently is animated by the di- lative aftion, which the catholickfpiritfendeth or breatheth out of the celeltiall Sun, and other vivifying Itars , as are Jupiter and rems. And for this caufe it fol- loweth, that when the Boreall fpirits are fent forth into the aire , it muft needs fucceed, that, at the antipatheticall contradl of thefe cold fpirits, th'e naturall heac orlifeof theaireflyeth, or with- draweth it felf from its circumference unto its center, and Co partly by that contrad^ive motion in it felf, caufed per antiperlfiajin, or by reafonofthe antipatheticall occurrence, or meeting of his contrary, and partlyby mingling ofanewterreftriall form, it is congealed , andfalleth to the earth as if it wer-e dead, becaufe unmovable , in the form of fnow, hail, froft, and ice. In like manner we fee, that the aery life in other creatures, whofe formall bee- ingconfiftethofGods dilating property , is forced to fly from the circumference unto the center, leaving the externall parts chif, cold) and apt to a deadly congela- tion, or lethallrepofe, which we obferve not onely in animal creatures, but alfo in vegetables, feeing that their blood, (as I may tearm it) or vitall fuck, is congea- led, by the wmter and northern cold, and is,asit were, livelefs, untill by the vivi- fying and dilative force of the enfuingVernall, or Springly and Auftrall vertne , ic is refolved and melted again , and the fevere tye or icy knot of the northern nature undone. For this reafon therefore you may difcern , that there is but one catho- lick element, which is partly fubjedt and obnoxious unco the privative and dark contracting, and confequencly attraftingproperty of Gods Spirit, and partly ca- pable to enduehispoficive and light dilating difpofition ; and that this common fubje<9:isihefpirit or aireof thefublunary world , which by lefle infpifsation or contraftion, caufed by the welt winds, ismadewater; andby more compreltion and conrtridion, caufed by the northern and winter blalls , becommeth fnowy or icy earth : And concrariwife, by lefle dilatation and fubtiliation , is made aery or vaporous, caufed by thefpringfeafon, andfouth wind, and by a greater rarefadion andexah?-tionit is made fire, by the dominion of fuch fpirits as are fericout from the eaft, and fummers heat; and both thefe main, two-fold, divided properties, be- long unto one and the fame Spirit, as is before related. Verily, this common de- monllration can deceive no man, being that the very unreafonable creatures are moved by a naturall inclination , either to fympachize and rejoyce wi'ch the cle- mency and comfort of the one property , or to fly from or efchew thefeverer af- faults of the other, which do antipathize with their nature. But to our main bu- finefs. It is manifeft by that which is already faid, that the northern breath is con- rraftive, attraftive, infpiffativd, and apt to darknefs, immobility, and relf ; and that thefouth-winde,or ratherthewinde from the ^quinoctiall, is contrary in nature unto if, as being ready to undo all that the north winde did effed , namely, to dif- folve the congealed aire, which was made fnow, froR, hail, ice, into water, and vva- ter into aire, to make tranfparent that which was dark , and render thin that which was before thick: Andthereforebetween thefe properties there is nomorefym- patht, then I have fhewed youto be between the Load-ftones iEquinoftiall , and the Pole. And again, that both thefe oppofite natures proceed , and fpring from one and the fame divine and catholick fpirit , which operaceth all in all, every where, and confequently as well in earth as in heaven , this teftimony of the true Phllofophy doth manifeftly confirm and import: Deo emittcme ferm'/ncm funm i» nr i terram cfttantcelerrime excstrrit , qui nives entitth fiCHtlartam ^ & fminam (juaft ci- tieres differ git, dejicit gelu tanejHam frufia , coram frigore ejus cjuis canfijlat ? Emitt'it verbamfnuff & liquefaclt ifia , fimul ac effiafyemi-im fuum, efflunnt aij/xe. Gad fen- deth forth his word , ttriinneth forth moftfwiftly upon tfieedrth ^ who froducsth fn&m iikewool, cindfprendeth ah-^oadthef-ojt like afhes ^ andcaficth dowrt theice as itwere pieces, J-vho is able to repfl agaitiflhis cold? He fer.deth forth his word and melt eth or

E e 2 dijfolvsth

212 Mefaicall Philofofhy,' Booki,

diffotveth (ill thefe ; fo fooyi Ai he breatheth forth hu wtnd or Spirit , the eongea'ed waters te^in to flow and move. Whereby icappeareth, that the Word or Spirit of God congealeth by one property, and dill'olvech by another: and conlequently aj God is all one in eflence ; fo it is one and the fame Spirit that effefteth thefe four- fold alterarions , inonecatholickfpirit of the world, which areby the Ancients called dilUnil Elemencs;becaufe they cuold never as yet thtoughly determine,whac was the efTenciall form of the Elements. But if they had well conlidered the four Elements, of the whuh they fpakefo much, and, asitfliould feem, underliood effentially but little , or had they well conceived that heaven and eirth were made t Pet. J. of water, and by water by the Word, as Sacred Philofophy teacheth us, then they would have known alfo , that the common (ubitantiall Sub;ed of them all -. was but one created watery fpirit; alfo that this fpirhs four-fold information , was ef- fefled by one in. rearing formalleflence or Divine Word , a(^ing and informing that univerfall Element by a four-fold emanation ; l"o that the will of one creating Spirit, effefted by, and working in, four Angells of an oppofit nature , maketh dil'pofeth, or changeth every day this one fpiricuall watery Stibjed into this or that Element, according unto the Will ot the Creator. All which is evidently demonllrated by the wether-glafs : For the aire therein inclofed, doth by contra- (ftion or dilatation, convert it felf into the form of any of the Elements, and is altered therein, according as the nature of the Macrocofmicall blaft or wind that bloweih. Now whereas it may be objectively demanded, From whence then came the earth and waters, that are relident perpetually here beneath ? I anfwe'r, Thatthey are th-effeits , whichthe winds by the Will of God or ELOHIM RU ACH did originally produce, and thefe were framed firft out of the aire, namely by rhickning it by one degree into water, and ingroffing it by another into folid and Sxt earth, as it appeared by the third daies Creation, where it was faid, that ArUuni a^paruerit ex aqais : Dry-land did appear cut rf the tvaters. But the Divine Philofopher St. Paul doih confirm all this , where he affirmeth, that 5v<r- oufht to biftieve by Faith^ that thofe things which are vifible, were firjt of thiti^s mvi^ fibleandti'ifeen. And again, if that the two lower bodies did not refolve them- felves by little and little, though infenhbly into aire, it would not be polTible that the earth or the water could hold that abundance of Water, Stones, Brimttone, caufedof Lightnings, and fuch like, which falleth from the aire; and yet we fee that neither the aire, nor water, nor earth, areat any time found bigger then their naturallaccurtonaed proportions. By this therefore I havefufficientlyexprefied un- to you, the attraftive and concraSive property of the Northern Pole in the aire; which inferreth thus much, that as the Northern blalls are enemies unto life, be- caufe they contrail from the circumferenceto the Center , which is contrary unto the aft of man's life, therefore all things that are reduced into a chill, cold, and Northern property, be they airy, watery, or earthy, they draw ftrongly unto them, as it is proved by the weather-glafs: For the included aire being animated , by the effedsofaltrong and obftinate Northern wind, fucketh and dravVeth the waters on high, namely from the i^^«;'wff/W/ point of the glafs, unto the Center of the North Pole, which is alligned by the head of the m.attras ; and alfo by the fame rea- fon congealed fpirits in any earthly fiibftance, do fuck or draw from the exteriour to the interior; as we obferve that ^o/f^^rzwowi^jfi^fucketh moy (lure unto it ; and alfo all other earth when it is throughly dry, and that in his own naturall condi- tion, namely becaufe it being of tfie quality of the North, it fucketh ana draweth Orongly a watery moyfture ; out this is by reafon of his drought ; the attradion therefore in the Loacl-llone isotherwife. For it having the eflcntiall nature of its morher Earth, and the virtue of the North in his Pole , draweth the mafculine Sulphureou'^ fpirits out of Iron greedily,and that with a feminine appetire by reafon of the propinquity, and likenefs of one nature unto another. The like regard alfo hath th: Polefhr unto the Load-ilone, as the Load-ltone hath unto the Iron, which is his like : For Natura Natura Juagaudei & latatur : N.m-.re is gl.ii .i»d re- jorcethiKhrr like nature i zsEmpedocles doth truly Zillifit, But both the Iron and the Load-rtorve artf of one myne , one vein, and one nature, feeing tha: both of them are of an earthly and boreall difpoHtion , and therefore the Load- iione and hi'; formall included fpirits, being more enconibi-ed withfuperfluities, then the refined Iron, dorh as it were (either for their aiTiihnce , namely to be de- livered from thit incombrance) draw unto rhem their like , out of the purified Iron or Steel, by a wonderfuH appetite, and in this aftion fuck unto it the Iron,

who

1

Seft. 2." MofaicallVhilofofhyl 2,1}

who ( as unwilling toleave its formall fpirit ) doth follow by a naturall continui- ty, themorionof itsformallbeanis, orcll'efor comfortandconfolation, yea, and formal refeftion's caufejno other wile then the cold tnareriall female doth the more fonr.'.ll male, toberefrefhedbychemaiculinefeed or fulphureous Form, which they both received from that generall Agent's ideal Northern nature, thatfu- ftaineth and animateth the earth. I will prove it by a hmilitude, but in a vegetable fubitance. Weobferve, that the grain ot wheat , not participating with The na- ture of the earth, that is, fo long as it isaboveground and not {own , attradeth not his like from heaven ; but wh^n it is committed unto the earth, and the earth by corruption hath unlooled his bands, his (pirits fuck down from above the Sun- beams, and celetiiall'inauences of his fixt conftellacion and erratick Planet in quantity; that thereby it may be delivered, and rife again by the celeftiall beams of his own nature, that defcend from heaven, and principally from the Sun; fothat like being added to his like, becommech the Ihonger in afcention : For experience teachethus, that the celelliall included form orvicall beam creepeth out of the earth upwards , tending by all his appetite unto its ethereal native home, from whence it came; but becaufe the Element of fire is contiguous unto the atthereal fpirit , therefore it will not permit thefe sthereall or funny-beams, to afcend with- outit, and becaufe the aire IS a near-cleaving and continued neighbour unto the fire, therefore it will not permit the fire to afcend without his prefence : and again, the water challengetn the felf-fame priviledge , namely to afcend with the aire : and l.iftlyi the earth will not let the water move upwards without her com- pany, as being next of her race, and therefore will have the felf-fame prerogative with the other three. But becaule the earth is ponderous and cannot afcend , (be holdeth it faB below, and will not permit the fpirit to fore higher; and fo thofe beamy fpirits which feemed to defcend, forthe freedom of their brethren , are by thefe Elementary ties, or rather the four-fold difpoluion of one Element detai- red, and made to hover, and hang in the aire ; where inlfeedof flying upwards to heaven, they do multiply into many graines. And I have noted by mine own ex- pe.i-'nce, namely by anatomifingof corn, with the fiery knifeof diAillation, that the f jmale in corn, which fuckech down the celeltiall influences of the like nature, h 3 pure volatil Salt, of a refined or aereall terretfrial condition; but rich in cele- leftiall f^re, and therefore made volatil and airy by the union of both extreames; fo thar if is this f.-male, which allurerh and draweth down magnetickly , beams from above, and holdeth them fart to multiply its own nature; even like the fow- ler, thatmakethufeof a captivedbird , to allure others of the fame kind unto his netts. But as for the female mineral nature, becaufe the body of it is more com- pa<i^ed, and not corruptible ; it fucketh unro it for the felf-fame reafon , namelv by the attradlive virtue of his ftipcickand attractive fait , the elfenriall beams of Iron, as from a ftar of his own nature, to folace and redeem his fpirits, and cdn- •Tequenrly with the fpirit it fucketh alfo the mafculine body; forafmuch as the one cannor be well devided from rhe other, and when it haih them it retainech them; partly for a confolarion arid corroboration; and partly for a muldplication of his ertence. And therefore thofe Philofophers are deceived , which averre , thao the Icad-rtone doth not fecretly feed upon the'formall fpirits of Iron, becaufe though itsforcewasprefervedbyimmerfing or burying of it in abagof filings or fcales of Iron; yet becaufe neither the Load-(tone was augmented, nor the Iron dimini- fhed inwaight, theyconcludetbatit doth not nourifh. But they ought to know, that the formall beams in the aire, dothadde no more waight unto it, then the light of a candle doth totheglafs, or water in which it fliineth; and yet it nou- riflierh formally, that is, it multiplieth in formall eflence , though not in materi- all fubi'iance or quantity. To conclude , as the externall cold , caufeth the for- mall heat in the aire to contraft itfelf, in flying and retiring it felf , from the cir- cumference unto rhe Center, toefchewtheaffaultsof his adverfary ; fo alfo the externflll cold,dotb compaft it into a more folid fpareby an antiperiftaticall rever- beration, and oontra£tion,caufed by the Northern cold's penetration. Bur in the Load-flone rhe fpirit is Saturnine, and doth not otherwife fuck in his like, by the afTiftance alfo of a Saturnine body , animated by the drouth of a Martial nature, whir h alfo is by fomeafcribed unto the North: But moreover, it affefteth his like in the Iron, and therefore by a fympatheticall defireis the more animated unto that bu'"nefs of Attraction. And it fhould appear, befidesallthis, that there isan attradive property alfo in the body of the Iron , which fucketh unco it the fpirits

of

21^ Mofaicall Fbilofifhyl Book, 2^^

oftheLoadftone J noothervvife than the male or Mdfs doth in his nature covet and affeft Tfww ; but becaulc ihc femalejby realon of her coldneis , dorh moil af- feft and defire t-he company of the male , the fpiricuall beams of her affection doth with the molt fervency dehre and covet , and therefore draw and allure the beams of the male 5 ( which is ofa hotter, and for that reafon of a more perfed nature) unto her; and this is obferved in the Iron, which I takefor the male, forthough it, of it fdf, without the Load-ftones afsittance,dothconveit hi<; poles, by ana turall inclination, unto the poles of the world,yet we oblerve, that it isniore{lo\vly,and with the lefser appetite, and therefore more formall than material!,

I celled therefore, upon that which is already faid, that two like thing? , which are of the nature of the Aquinoftiall and temperate Zone, do afFett and embrace one another, by a fympatheticallemiffion of beams, fromthe center unto the cir- cumference; and fuch is the love of thofe creatures, which live by the property of apohiive emanation, as are animals, which are of a hot difpohtion , be they dry or moiii; and therefore they do not fenfibly draw one fpirit unto another , bur work by theunion which is made by aconjundlion , or concurrency together ot lights , after an emiffion of their formall beams. And thefe have a reference unto the fpir- ritsproperty, wkichilfueth from the ealt and fouth winds , whofe natures are to dilate from the center, and therefore not to coptraft from the circumference. Contrariwife, two like natures , whichembrace the property of the Poles, and cold Zones, do affed and hug one another by contraftion, namely, by fucking and drawing of each nature from the circumference unto their center , even as we fee . one Load-itone divided in the middle, will draw and fuck another unto it fclf, till both parts of it be fitly joyned together , in the very place or equinoSiall of their "> divifion ; and after this fafhionaUo is that attractive affeftion made, \>hichis be- tween the iron and theLoadltone, which are creatures fubjed unxoSatfir»,f^irffo, and the Pole-ltar.

From thefe Phyficall and Aftronomicallaffertions of ours, theChimycall con- templation varieth not much ; for if in that kindoffpeculation, we do obferve the nature of the Load-ftone, we fhall find it not to fpring from any naturall , but ra- ther from a monitrous birth or generation, foralmuch as it is noted to proceed fromunequall and unlike parents , as the Mule doth; for if we obferte well the manner of its compofition, we fhall finde , that his mother , or pafsive corporeall mafle, isacommon, ftony, and earthly ^/fr-r/zr; ; and that his father , oradive form, is ametaUick,orfulphureousMartiall fpirit : And, inconclu;';on, we fhall perceive, that their mixtion is effeded in this manner: The Mercuriall liquor of a Itony, earthly, or Saturnine nature , being as yet in its firlt matter or fhell, as ic were, and being a near neighbour unto the ^fri'«r^ of /^/<jrj, ( for thefe two na- tures are molt commonly found near , and in company one of another ) did here- upon, and for this caufe, acquire unto it felf, a light tranfmutation , and fo do ap- pear to be joyned together by a ftreight, contiguous, and almoft continued union; fo that the compofition doth obtain a mean exiftence,* between the nature ofa Martiallmettle, and a Saturnine (tone, andmay well be rearmed a yWirrc^rj' , me- tamorphofed by halves, or a kind ofa Hermcphroditicall Saturnine- /^frr;<rj; into the which, when the Sulphureous Martiall fpirits, as the metallick forntr do enter, it receiveth thofe Martiall fpirits, and conferveth them in its womb, as their prrv per pafTivcand mother ; and by that means, themafsis coagulated into a ftony body.

Now fi nee every fpirit , andconfequently thisof the Load-ftone , defireth to be nouriflied by tnat which is neareft and likclt unto his own nature , the which nature or fpirit is onely found in Iron, it happeneth for this reafon, that the inward martiall fpirit of the Load-ftone , doth draw the body of Iron unto it , and after an occult manner, dothfeem to fuck his nourifhmeot out of it ; I conceive there- fore, that the fixt fait in the Iron or Load-ftone, is partly of a hot and dry Martiall nature, and confequently of afiery earthly condition ; and partly of a cold and dry, Itiptick, and Saturnine faculty , which alfo it receiveth from its earth; arsd therefore there concurreth two teftimonies ofltrange attradion in the Load- Itonc. And becaufef^i-w^iisfaid to be the female friend, and companion unto Mars, fhe doth add a ftrong concupifcible defire unto the attradion, and bridleth the irafcibie and odible property in Mars, by her feminine embraces. If we look fenoufly into theinward nature of Iron, orfteel , we fhall find all this to be ma- nifeftedby effed, f«r I have with a certain familiar Me^firfftm^Tcdacsd all the body

of

Sed. il MofdcaU Phihfoflyl 3 ,^

of Steel into akindofCopperis or Vitriol, which nature of minerall fait is fami- liar with, as well roCoppsr as Iron ; for Vitriol is by the fame reafon extraftecj out of Copper. N ow we (hall find in Vitriol or Coppeiis, a hot burning corrofive nature, and an earthy attracting fulphur, which fucketh unto it as Bole Arm»m- ack^, or Terra Sigillata doth moiiiure : whereby it is evident, that as well a Martial! and Saturnine, as Venerian condition , concur in the magneticall or ferruginous fait. Again, we (hall find, that the irfluxions of Mars do mingle themfelves na- turally with the northern wind , and agree well with the nature of the earth , by reafon that in the circulation, of elements, the earth doth, in regard of her ficcity , confent and fympathize with the fire. Again, Ptolemy doth afcribe thofe Aquilo- nary winds, which are violent, unto Mars his influences ; moreover, that Mars his fpirit is the caufe oftheattraiftivevertue, ineachccrrofivefalt , and gum that is fubjeftunto it, it is well manife(ied in Ehphor^ium, ScAmony, Laureola, Flammulay and hot corrofi ve Venomes; for thefe (as Hermes telleth us) are fubjeft unto Man hisConrtellation. Hereupon we finde , that Vitriol is cold, acid, and(tiptick in his externall ; and yet hot, cauftick , and corrofive in his interiour. And again , Iron ( which is called Mars , becaufe ft is fubjed unto CH'iars his influences ) is Vitriol or Copperis in his interiour ; as alfo Copper, (which is a mlnerall fubjed unto the Conttellation oH^enus and therefore is c ailed f^e»Hs.)

CHAP. III.

Of the excellency of Man in the Animal Kingdom, and of the admirable nature oj the Ltad-Jione in the Mineral.

I May well prefume to compare the Load-ftone in difpo(ition with Man , confi- dering the admirable venues and dignity of the one in the Animal kingdom; and the miraculous operations, and myfticall properties of the other, in the Mine- ral region. As for Man, (for dignities caufe I will fpeak of him in the fir(t place ) there isfiicha fuper-eminent and wonderfuU treafure hidden in him, that wifc- tnen have e:feemed, that theperfe(ft wifdomofthis world, confilkthinthe know- ledge of a mans felf, namely, tofindout that fee ret myftery, which doth lurk within hi n. For man is faid to be the center of every creature, and for that caufe he is called Microcofmus , or the little world : Centrum & miraculum wundi , The center or miracle of the world , Containing in himfelf the properties of all creatures, as well celeftlall as terreltriall, and confequently of the Load-ftone. He is Tevtptum Det\ the TempleofGod; Corpus Chr/fii, the Body ofCh-ift; Ha^.taculum SplritusfmElif the H abitacle of the holy Gha(}.,(is the Aportle hath taught us). Neither verily may it be imagined, that God would make choice of an un.vorthy dwelling place. Anii therefore in the confideration thereof, andourenquiry after fo great a myftery, we had need to proceed with our exafteftdifcretion and judgment, from the vi* fible things of man unto the invifible , that is, to penetrate with the (harped edge of our wit by demonltration, a fojleriori-^ or from the externall man, inro the bow- ells ofhis fecret, myfticall, and internal! beeing; wherefore we p-oceed thus : See- ing that Man is rightly reported hy Hermes to be ths Son of the world, as the world is the Son of God, beingthat it is framed after the imageof the Archetype, (for v/hirh caufe he is rearmed the little world) It will be requifitetounderftand, that be isinlikemannerdividedinto a heaven and earth, as the great world was , and confequently containeth in it felf noothervvife his heavens, circles, poles, and ftars, than the great world dotL And alfo as we find , that the fpiricuall image of the heavens, with their circles and poles, are delineated alfo in the earth, and every particular thereof, (as it appeareth in the Loadftone and Iron ) fo the character of the inward man is deciphered and pourtrayed out in the outward man , no other- wife, than we may judge of the fafhion ofthefwordbythefcabbard, or the kernell by the (hell. Concerning rhe re-fearch or enquiry after the worlds poles in man , there hath rifen no fmall difference amongft the Philofophers ; Pythairoras, PlatOy and Jrfiotle have ordained the eaitpart ofthe world to be his right hand, and their reafon is,becaufe the diurnall morion of the heavens, which proceedethfrom the Primnm mobile, is etfefiked from eaft to weft ; and confequently the weft muft be his left hand, or finilier portion: and in placins man according unro this pofi- tion , his face muft look unto the north, and his pofteriors unto the fouth. Buc

Emf«-

^i6 Mefakall Philofopby; Bookz.

Empedocles oppofeth this opinion, affirming, that the jEftivall Sotftice, or the T:o- pick oiCancer, is the right hand of the world ; it foUoweth therefore, that the Hy- emallltationoftheSun,ortheTropickof C^/jr/corw, muftbe the left ; and accor- ding unto this diredion, man's face mutl beholdthe well. As for mine own part, niine opinion is adverfe unto both their minds, forafmuchas I, being moved there- to for reafons, as well Theologicall as Naturall, would rather adapt mans face un- to the Orient, or eaiiern quarter, and then his polteriors fhall refpeil the weil, and fo the north pole will correfpond unto his left hand, and the fouth unto his right. That this polition is notonely naturall y,but alfo divinely,befitting the Microcofni, we prove it thus : The Patriarcks, Prophets, and ApotUes, in their devouteft prayers, did ufe to convert their faces unto the ealt , which is an argument, that this quarter of the world was by the Creator alloted unto mans anteriour parr. Matth. 14. Andin ^/^ff/j^vweread, ihzt ltght»inojkaUc:me omoftheeaj}, afidjhallpAjfeunto NuBib. 3 J. f/jfjvr/?. And in another place it is izid^Metimlni quamc^tte nd pUgamorkmaiem, & ad plagam anjirAlem, & adflagam accident alem, & ad fUgamfeptfntrlonalem. A'ltA- ^ureJorihti>]totheeiifi,a»dthefoHth,andthe yvefi^andtorvArds the north. As if he had faid , Meafureout plots of ground before you, and at your right hand, and behind Job ij. you, and tx your left hand. And Job faith , Behold, I go into the eafi, and he wiUnot

^: there-arid unto the wefi^and I jhall not find him there •, or unto the north, wherehe wor- kjih, and I ihall not difcern him ; he hideth himfelfin the fouth, and J ihali f/et behold him. But St. ferom interprets this place thus. If Ifhall go unto theeafiy heappearetlx »ot ; if unto the wef^ / jhall not underjtand him ; if unto the left hand^ what (hall I do} I (hall not overtake him; if on the right hand, Ijh^ll not fee him. And TremeJtius thus : Jf J jhall fo forward, hetvill not be thereof bacd^yard, I jhall not find, him ; when he ope^ rateth on the left hand , yet jhall 1 not jee him; he will cover the right quarter of the tiorld, and yet jhall I not beholdhlm. So that what Pagn.ne maketh the orient angle of the world, Tr^wf//;«jmaketh the face or fore-part of the world , and fo-forth. Whence it appeareth, ( and that, as I think, without further cont roverfy ) that the direct difpolition of man, according unco the fituation of thegreat woid, is, when his face is difpofed unto the orient, or eaft angle of the earth. And for this reafon arethe two eyes of man difpofed in the frontifpiceofhisfabrick , as alfo of all other creatures, that they might after a long nofturnall darkneffe, behold with delight the orienrall Sun, that by the prefence thereof , they might adore the Cre- ator thereof, in whofe power it is, by his golden afpeft , to b.iniQi the prefence of the gloomy night, andconfequently to faluteit , as being the vifible type of the eternall Sun's invihble beauty ; who alfo (as Scriptures hath tauoht us) will appear at the laft day from that eaftcrly point , to renovate and purifie by fire the corrupt world. It foUoweth therefore, that mans right hand, or right part, mult refpedl the fouthj as his left hand the north. All which are by fo much the more apparent , by how much they agree and concord with Philofophicall reafon : For the Liver be- ing on the right fide of man, dnh molt conveniently fympathife with the fouthern nature , being that it engendereth by its vertue warm aery blood , and fendeth it forth by the channells of the veins , every where , over the microcofmicall earth , to make it to vegetate, even as the fouthern wind produceth tepid or madid iliowers, to water the microcofmicall earth, thatthereby the plants and herbage whlchgrowethonir, may encreafe and multiply by vegetation. The left fide, or left hand, is rightly compared unto the worlds Boreal quarter,or the Ardtick p le : for as in that angle, the aire, water , or earth, is cold and dry , ape to congelation , & of a contrniftiveandfiiptick,orrelirictive nature;foalfo we finii,rh.u thefpleen which lyeth in the left part ofmansbody,isthe recepracleofmelin-holy, or con- gealed, cold, black, fowre, and earthly humours ; and as the northern blalts of the macro oimicall or great world, do obfcure and mask, oreclipfeofr-times the fair fun-fhine of iheealt, and by that means do procure an obfcure darknefTe overall the hemii'phear; even fo in t he little world, the flatuous fumes fent fofth from this northern fplene, contradterh the heart , and inltead of wholfome and bright p vTi- on:, namely, of joy, mirth, andgladnefs, which the beauteous fun-fhine of life procurerh unto man, it bringeth forth dark pafs ions, as are, fadnefs,fear, difpair , and fuch like ; yea, and cauferh the heart to fuffer the effects of rynropes,and p:il- pirations. Thus therefore you fee the two oppofite poles of the litrle world to concur in cffv;(ft , and th>it in all refpects, with that of the grc.uworld, counting thj fouthern pole from the ;£quino£ti.ill. For if wc divide the Lo.id-ftonein the middle, that part in the .'Squinottiall which is next the norch-pole, will f^rve and

ihnd

Scd.i.' MofaicallPbilofofbyl ztj

ftandin place of the South Pofe; and if again , that haff be divided in fhe Tro- pick of Cancer, thedivilion about the Tropick of Cancer , will be his South Pole. But to look more internally yet into the little world , we find that it conlilleth on that fpirituall Corner-rtone, by which the world was made and the earth fuftai- ned, and confequently 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 faid to be full of the Spirit of Wifdom. Hereupon it is termed the Tem- ple of God, the body and members of Chriil, and the habitacle of the Holy Spi- rit, (as is faid before) . For this caufe therefore we mult think, that there arefe- cret Poles, circles, and ftarrs, alTigned unto man, as well fpirituall as corporall> DO otherwife then there is unto the earth, and every Magneticall portion thereof; So that in man is the properties of the Macrocofmicall winds , and confequently in it may palTions be brfed , and produced, which are as well Antipathsticall as Sympathetica!!.

Now verily, if in the fecond place, we fhall duly obfervethe nature of the Load-Hone, we fhall not a little admire at the rare and fingular properties there- of; yea truly, we (hall find it alnaoft to paffe man's reafcn and underltanding, thac a hard mineral (lone, unmoveable, and Hupid, fhould nevertheleffe be pofleffor of fuchfpirits, which are able infenfibly to difplayand tranfmit their occult fa- culties and virtues, quite through or a travers tlie hardeft ftones , the mod folid and clofeR grained wood ; the thick and intranfpirable plates of mettal; yea, the impenetrable glafs it felf , and other fuch compacted ftuffe , which have not any fenfible Spiracle or porofity, and that it fhonld work on it felf , and on Iron ; and that it fhould behold the Pole Arctick at fo long a diltance , as there cannot be a greater in our regard, namely from the earth unto the highelt heavens, or the eighth Shpere, the which is almoft incommenfurable, I mean unto the Pole-Itar. I dare boldly fay, that alltheSchooleof thePeripateticks, who made profelTion to give a reafon of all things, and to be ignorant of nothing, that toucheth the molt oc- cojlt and intimate fecrets of nature, would find themfelves much troubled and puzzeled, and as it were inclofed in a confufed Labyrinth of phantalticall ima- ginations andChimerianfurmifes, before they could difcuffeand unvaile this mi- Ity bufinefs, or unrip the fardill of fo profound a riddle ; that is to fay , ere they could hit the mark, or attain unto the wifhedend of this inquirie, which is onely pointed at and demonftratedby the finger of a far truer , and divmer Philofophy, whofe main Subject of all aftions and power, is the fpirituall Corner-ttone Jefus Chrilt, in whom is the plenitude of Divinity, as St. P^iw/ teachethus. Is it not wonderfull, that this fpirit can pafs like that celeltiall one in Man, where the aire is not able to penetrate ? Is it not an evident Argument, that it is of an acthereall race, which is able to operate ihefe effects quite thiough fuch folid bodies ? Wherefore lee not /'/«Mrc/j make his brags as he hath done, where he (triveth to undo this intricate Gordian knot or tye, reputing it a fhame and defe£t infuch lear- ned men, as have medled herein, and have not dived into the depth thereof, be- ing that at laft he himfelf flieweth palpably herein his error, after he had made fo Itrift aninquifition : For hecondudeth, that the infenfible emanations or emif- fions or effluxions which iflue out of the Load-ftone, and p-oduce his attraftivs effefts ,are grofsand flaruous ; whereas , if he had a little better confidered the bufinefle, he would have found that the fubtileft, and moft rarifiedaire, is not able to find any porofity or fpiracle to breathe through thick compaftedboards, or fmoothed and polifhed (tones, or plares of filver and gold ; much lefs can any paf- fage be admitted unto grofs and flatuous fpirits, to breathe or expire through. But to return again unto the (traight line of our HKtory.

CHAP. IV.

Of a d/juble AttraUive difpofttion tM Man; and horv the one agreeth with the nature

of theLoad-finfie; and the other is differ etit from ii. Herein ttlfo the

Reafon, why the dead carcafs of a Man is indued vnith a Mag-

neifck^po-Krer or attra^ive nature, is difcovered.

A

San the dimenfion of the Load-(tone, there is obferved to be a multiplicity in kinds or manners of attra(!^ion, ( for the attraition of it is otherwife ef-

F f feaed

iig Mefdcall Fbihfo^hyi Bookz,

fe-f^ted at his Poles, n:;niely perpenciculailvj thinkisonthee^^M/VjcaM.', whi(.h is datlin? ; fo alio there is a great difference between the attraction, which is made intnan: "For the Spleen being of theproperty of theNortbPole, iuckethunto it by the i^.wwwj 5p/f«/<r»/ his like, namely MeUncholly or terreliriall juices, direcV iy by a Saturnine virtue, and the Gall attradeth, by a Martiall Sulphureous o: fiery terreftriety, choUer untoit;and theLiverbyaScmthern or .£quinodial di- lataiion, difpcrfeth the blood which it hath rubitied, by veiny channells through the whole Microcofnjicall earth. Buthrft, it attradethby his porous Organs :he like unto it from the guts. All which manner of attraction it would never efi'ed, were it not by the incitation of naturall heat, which though in it felt it rather dif- fipateth by dilatation, then attrafteth by contraction ; yet itinciteth and anima- tcth certain corporeall inilruments, ordained by nature for attraction's caufe, namely to draw and fuck by contraction, and to dilate again by relaxing or dilating of the'mfelves. And for this reafon is the Heart, the Stomack, the Inteftines, or Guts, thi Veins, &<:. made or compacted of fibers direct for attraftion , tranf- verfefor retention, and oblique for expulnon. Again, the attraction of the ai-e by the -^fpira Arreri.% and noitrills , could not be effected , but by the aid of the Pulmones or Lungs, the which would not move or work but by the animation of a dilating and vivifying heat; fo that, in this cafe, all attraction of externall aire, which is made by the Pore?, into the flefny parts, and by the Lungs into the Hea.T, and by the noftrils into the b;ain,p:oceedeth from the dilatated action of hear,and is effected by inltruments, and that properly by the lungs and heart : Even as we fee that the Syringe or Squirt being pulled out, attracleth or drawethaire; but being thrultin, it emittethorexpellethit again; andyetboth thefe oppont actions ia oneOrEjanorinttruT.ent , proceed from one dilated humane fpirit which acteth. We mult underftand therefore, (asl haveexprefledbifore) that man is compofed of Matter which is his Patient, and Form which is his Agent; and as matter did firft proceed of the watery Subject , which di-iffue out oi the dark Chaos , and therefore is of it felfindinable unto a Northern and privative difpoiition, n.'mely . to rert, cold, mortincation, and immobility; fo ir is this Matter , that maketh .contraction, as well in -hz heart, and ccnfequently in the Palfe's morion, as in the other parts of the body ; that is to fay, the naturall inclination of Matter in nian, is apt to contract fpirits from the Cucunaferencc unto the Center ; when contrariwifc Form being derived from Light, is bufie in dilatation , and therefore in animation, and exagkation of Matter, which would otherwife be fopified, and as it wei« mortified, by her mother's Northern cold. And this is the reafon of Syftele and Diafiole , in the hearts motion j which commeth of that action and palTion, or operation and reiiftence, which is made between the Light , heat , or iEquinoitial form, and the dark and cold, or polar matter in man's compofitionj whereby it is apparent,that as the great world isfaid to be conapofed ex lire et am:ci- tij, of hatred ajsdfrie»d]hfp; To alfothe little world , is rightly averred to be com- pared of contraries, namely of the children of Light and Darknefle. Now in this therefore, a live-man's attractive power, differech from that of the-Load-ftone, becanfe the Load-ltone is not fo appearing lively as man is ; but may in fome fort be efteemed dead, becaufe it is divided from his ferruginous vein in the earth; and aoain, he attraiteth not by any dilatation, madeof a vivifying heat , throughany o^gmicall Subftance or alTiltance,bnt by an earthly and Centrall, contracting dupo- fifion. And for that reafon , his greateft power of attraftion coniiiteth in the Pole. The live man's attraction p-oceedeth therefore from a dilatation of lively hear, from the Center unto the circumference, which caufeth mareriall inltru- ments ordained as well for attraction as retention or expuliion to eSect their of- fice; andyetfometimes it cperateth chiefly to contraction, that is in motion from the circumferecne unto theCenter,when it receiveth by the p^rmilTion ofGod fhebeamsof a p-ivative Emanation, aswhen the heart is contracted: whereupon b.dpi'Tions, asfadnefs, m.elancholy, difpair, envy, fear, an(3fu.-h like do follow, as we have told you before. Sometimes the naturall heat reflect^rh, for the Sen- fes repofe and reft, his beams inwardly , as in the action of fleep, whichisatype of death and darknefs ; but contrariwife, itdil.iterh its felf from th; Center unt-) the circumference, when it will have the animal fpirits to watch and operate in their functions.

By rhis therefore we mayimie'n:, that the Load-ftonf; atmctive natnrc is ilfcm s-;e circumference unto the Center, beinsas k were to man's externallview

half

Sea. il Mojaicall Thilofofby. 2 1 ^

half dead, and by that manner of attradion it drawech unto it his like, namely fpirits out of the Iron or Iteel, which by reafon of its refination and homogeniety in nature, as being cleared froni all his itony Mercury, which was heterogenious unto-itj wemay compare unto a live man, which is replenifhed with lively ema- nating or dilating fpirics: For I would have every man to know, that there is not a creature on the earth, which hath not his Altrological or ftarry influence, which (though we cannot difcern it) doch. (bine forth, and maketh his afpstft unto the like of his kind, namely unco fuch creatures, as are of condition with theltarrsof heaven, from whence the creature's influence doth defcend : But if the two crea- tures be ditVonanc in nature , then the one doth Anripathetically divert or refled his beams from the other. The Iron therefore like a vivified mats , meeting with the Load-Hone, doth eafily emit his beams o£ love unto the Load-Itone, who doth as greedily fuck or draw them, by means of his inward earthly Martial Spi» -its, even unto her Center , and by the attraction of the Iron's formall beams, draweth with it all the Irbn body, that poflelTeth the ftarry or Martial influence. In like manner a ftrong Magnet, is as it were a female unto a weaker. No otherwife is it with a live man, and the dead carcafs of another; For though that many bodies appear to be dead, yet ihall the naturall Magician know, that in his fledn and bones there abideth admirable fpirits , which operare no lefs wonders, yea , and far grea- ter th;nthofe of the Load-ftone. And therefore I would have each felf-concei- ted perfon, that arc fo apt to envy againit the Myfteries of God in nature, to learn (

more difcretion and experience, before they fo vain-glorioufly do judge the ftrange, and marvellous eifeif^s of man's royall nature, and pronounce fo boldly without hefitation, or fticking, that there ar« no fpirits in any amputated mem- bers or portion in man, no nor in the dead carcafs, as Cafman and Fofier aver ; Nay ~ " that the Devill himfelf cannot conferre any into them or it : For I would have both them and other temerarious and bold Judges to know, that as the Load- ftone, though appearing a dead mafs, is obferved to fuck and draw Centrally un- to it, with a lively appetite the beams and body of the Load-ftone; 'and that all and every member divided from the Load (lone, willdo the likein its proportion: Evenfol can prove it, andconfirmitby an ocular demonftration , that bya right application of the flelliy parts of a dead man's carcafs unto a live man, (if the ap- plication be long) it will make the live man faint and feeble, the which neverthe-' lefs a while after the mareriall or corporall Magneticall Mummy be removed, will receive again his wonted ftrength : Moreover, lell: this relation may {eem to Mr. Fo/^frand thereftof his Cabaliliicall Seft, a figment or Chimerious fancy: forafmu^b as he may alleadge, that thd application of the thing may work in the live man's imagination, and caufe him to perfwade himfelf that he is faint? and that without any true g-ound , and that there can be no externall effed to prtSve it. lanfwer: That it willfujkor draw forth of the live mm thefpintuall Mummy in a viiible manner : Forby thecoldne^ of thepart, the fpirituall Mummy fo excra- fted, will condenfe it felf on the fuperficies of the corporall Mignet , even a<; aire into a cloud, or a cloud into Manna ; fo that- it may be gathered and converted inroa very pretiou'^and wholfome /^i»»/«r<«^ or generall medicine (if the parry out of which it is extraded , be found, and of a wholfome complexion) . as contrari- wife, it may prove as corrupr and Antipuheticall a medicine, where rhe body out of which it is drawn is infected with any venomous oi; contagious difeafe, name- ly French Pox, Plague, Leproiie, and fuch like, as fhallbe more at large expref- fed in the next book. Now rhe reafon of this ad and operation in the dead man*"? Magnerick pirts, is, that as when theb-^dy wasal've, it was animated by light, and enjoyed all the properties of light, to wit, it was hot, active, moveable, dilative, and, in conclufion, of an .^quino£ti,ill or Soiirhcrn condition; fo that naturall fi'-e being exringuifhed, it finduerhthep'operties of darknefs ; for it is mortified by cold, andisrongeahd,porenriall, fix or immobil , conrraftive, and, in fine, of'rhe rig'd rone's, and frozen Pole's nature; So rh.u whef-eas before whilft it lived, ir did CTiit his beams f-om the Center to the Circumference , and did enjoy the blelTins^s ofGod's vivifying and pofitive Emanirion , now it indueth the condi- tion of his contrading, p'-ivative and mortifying ETnanition. And yet I would not that wifemen fhould think , that becaufethe lively body is turned into a dead ca-cafs, rherefo'-ei'- is voidof all fpirits of life, be'n<j that Scriptures confirm, that the incorrupriblefpi'it is in all things, and confequently as well in thofe.thac are dead, as iothofechat arealive : Forthisincorrupciblefpirit according unto the

F 2 yariety

axo Mofaicall Ptilofofby. Book i-

variety of his property in ihi lOur winds , is rorneciine in motion from the center of the thing in which it is, unto ciie circumference , for fo he vivifyeth, and caufeth the creature to act and live , by a fouthern or iquinodiall faculty ; fo ( I fay ) it operateth from the centc ot i.hc ccleiuall fun, to the animation of inferiour crea- tures, nanoely, by evocation ot chtir in^orrupciblefpirits, ( which were repelled . by thi winter or Boie^l cold into tiidr center ) frpm their center, unto their cir- cuintercnce,asit appcareth by fueh vegetables , whichfeem, for that reafon, as it were dead all rhewinte: ici- on, b^caufe the fpirit of life leaves and forfakes thecir- cumterence of th- plarr , and bctakcchit felf unto the center, to retire from the af- faults of cold, which u: ic> oppoute , as far as it can. But when it perceivech its fountain of li'^ht f .ppoach, and to fend chemforthfuccours,they begin by little and little toiprin^ 5^ain,fron i.hcir center unto their circumference; and being united unto the cxternillbeuns whichare come unto their aide, they expel dark privation, and corgealing .cid, from out their tabernacles , and do proceed to ope- rate and aft unto vegeianon and multiplication ; as alfo we fee in the corn which is buried in the earth. Even fo, (I lay) and no otherwilc, the Load-llone's Martiall nature being originally , by ? Satu.ninc fpirit, contrafted into his center , is ex- sgitated andhirrcdup, and with Iiks )oy doth fuck unto it the formall beams of the Iron, from whofe Mart iall lulphurcous fpirit they did originally fpring. And even fo alfo, the ipi its ot the dead body being by mortifying cold driven from the eircumfv;rcrce unto the center , and telling there at repofe witfiour any adlion , niaktth the body and pvery part thereof fixt and unmo- vable; but when they are apply;d unto the lively circumference of their fpecies or kind, they fpring for-.hwirh and in their watery fpirits towards the cir- cumference, (_as if they were almoll famifhed in the center ) and rejoyce to meet * with their likein the live man, which doth, as it were, dilate it felf, and ili'ue forth of the pores in allreaming 'n.inner> tor their aifmance ; andthcy beinq partly con» gealedinthecenter of thedcad member, do with ; greedy appetite ruv.krhemin with the fpirifuall Mummy , which is their vehicle, towards their cenc rail abi- ding, to endue it with life as it was before, and to recreate it with their prefencej but the unctuous fpirituall Mummy, being full of bright fpirits, reltingupon the fuperficiesof theliveman, infpilTared with the cold and mortifying conta(il of the deadflefli,orpart ofthecarcafc, i> forthwith congealed, and may be refervedfor a private ufe. But can we (I pray you) better confirm this, than with the contra- ^ive, rcftridivcjor congelativevertueofthe fumousexcrefceiKe,iffuing from the fait contained in the dead mans bones ? for by applying it, I mean, the Urnea oc mafle, which groweth on the dead mans bones , unto the irruptions of blood ot hxmorrhoigy in a living man, the warm blood, as it were, moved by an antipathe- tical laffedion, returnethback again ; and is denyed paflage by the congealing and binding operation, of thefe northern effe&ed excrefcences.

But leaving thefe conclufions , touching the dead mans magnet and its vertues , fora while, what will you fay, and there may beamicrocofmicall Magnesor Load- itone, which may befelefted and gathered out of the living man , without any de- triment or prejudice unto his lite, whofe vertues, both in regard of its monflrons and unnaturall generation, being compofed of unlike parents , and being compa- red of two fubilanccs different in kinde, as the Mule is , namely, of an earthly Mercury, and cholerick fulphureous human fpirits ; as alfo in his manner of attra- ction of the fpirituall Mummy out of the living man ; yea, and what is far more admirable, by the tranfplantation of it , either to the animal or vegetable kinds, it worketh after a {trangefafhion; either fympathetically or antipathetically. I know, that thefe newes will ftreightvvay be efteemed bylome, who areaprer to judge amifs, than rightly to fcan, robe diab^licall ; Andwhy? Marry becaufe they pifie thefphearof their capacities. And yet Iknowthis to be true , and know them which have put it in execution, not without the wonderment ofmany; yea, Iknow this Microcofmicall Magnet, and the ufe thereof , the which when it is tryedby wife-men, and well pondered by them, will appear as naturall, as the effects there- of will feem Ilrange, and the reafon abftrufe. But if that which I have faid before be well undtrrliood, and feriouflv pondered, the caiife hereof will not feem fo hidden , as that it fliould exceed the limits of nature. Ofthiskind of magneticall aftion as well fymparhetical! as antipatheticall, I purpofe,by Gods grace, to difcourfe more at large, in the third or Ui\ Book of this Treat ife or Hillory.

CHAP.

ScSt.z^ MofakallPU/of^. 2,2,1

» CHAP. V.

In this Chapter is exfrejfed thefecret cMufe why^ and manner how , as well the Micro- ctfmicallt as xVIacrocofmicall Load-fione^ doth operate ad diftans , a»d that. unto an unknown dimenfion , or unlimited interval/.

MR. Fojler hath fufEciendy expreffed the (hall'ownefs of his Philofophy, where heaverreth, Thatbecaufe thelighc ofthe Sun and Stars cannot penetiate the thick clowds,and opake bodies ; Erfo, the formall effence of a man is not able to pierce and penetrate directly in his ccurfe, without being flopped or hindred by CattleS) Hills, Woods, and fuch like. But had he been a little moreprotoundly feen, or immerfed in the bowels of true Philolophy , he would have known , that theEtheriallfperm, or Ailralicall influences, are ofafarfubtiler condition, than is the vehicle of vilible light : Yea verily, they are fo thin, fo mobile, fo penetra- ting, and fo lively , that they are able, and alio do continually penetrate , and that witnout any manifeft obrtacle or refiUame , even unto the center or inward bofotn of the earth, where they generate mettals of fundry kinds, according unto the con- dition ofthe influence , as the antient Philolophers do jnltifie. The fubtlety therefore of this fpirit,/'/oi(««/, according unto ^^/<»fo's minde, doth fully exprefle in thefe words , Tamaeji ^theris tennitas ut omnta corpora pe»etret univerf tamfu- fera quam infer a, & cum ipfis conjuniiuj aut implicit us^ ea major a mlnime redd^t, quiA fpniius ifle interior ChnUaopera earum mole minima nullum prorfui au^mentum reci- pientCy alit atque conferva:. The tenuity ofthe i^iher is fuch, that it doth penetrate all the bodies ofthe worlds as well above in heaven, as bslovum earth-^ avd this heavenly fub' fiance being joyned and mixed with them, it m^eth them not a jot the bigger for all that^ tecaufe this inward ^pi) it doth nourijh andpreferve all bodies , witho'.t adding any thing H»to their rvsighr, or e»creafing of their fubfiance. And by reafon of this heavenly natures pu ity or fubtlety, the heaven , or caelum , is called by the wifer Philofo- phers, and myfticall Poets, the Husband unto the earth , which they teartn ^efia ; yea, and the very liars of heaven, among the which the Copernicans ranck the earth, are likened unto his wife, being that they areextrafted out ofthe itheriall fubllance , no cthervvife than Eve was out ofthe fide of Adam ; for they are defi- ned to be the thickelx portions of their orbs , by reafon whereof, they are accoun- ted as the members of heaven , and confequently there is nothing fo thin , fubtle , and piercing, as is that fpiric from whence by condenfation they are derived. This is the caufc, that the true AlchymUls do tell fuch wonders of their Caelum , which they call their Qumeffence , arguing, that by reafon of its purity and fubtlety , ic is able to penetrate all things. And the Philofophers fay, that it is their nature , whichthey define tob^ , Vis quttdamrebus inpnita^ommapermtans entia, cun^Oi ge- p^ ArteCbv xerans res, eafque angens aleufq^e & exfmilibus ftmilia procreans. A certain infinite mc, power in things , -which penetrateth and pajfeth through all thtnfrs , tngendring every thingy and augmenting and nourijhmg them , and procreating like things of their like. And verily, if you willbepleafed toconfider really what I have fpoken before, you will remember how I told you, that the angelicall vertue proceeded from the archetypicall emanations, andare the types of the divineldea. Again, that the artheriall fpirit was filled with the angelicall influences , which had their effentiall root from God. So that in verity, it is not the ftarry light which penetrateth fo deeply, or operatethfo univerfally , but that etcrnallcentrall fpirit , wich which his divine and unrefiftable eflence , penetrateth all things , both in heaven above , jindin the eartband waters beneath. And ail this the my'.iicall Philofophers fee- med to verifie, though darkly, when they called Saturn, which was the father alfo o( Jupiter, or the head ofthe cathnlick emanation, the father oi Caelum, or H;aven, arouing thereby, that in the emilTion of the fpirit of wifdom, he produced, created, or informed the heavens, according to that oijob. Caelum omajH Spiricn tuo. Thou . didfi ado- n the heavens by thy Spirit. And David, Verba Domini fmatifunt coeli & Spi- pfjj^ ritu ab ore ems omnis virtus eorr^m: By the vord ofthe Lord the heavens were made, and by h 's Spirit each vertue thereof. And St . Peter, Cah erant priits O terra ex aquis , & ^ p^j^ j^ per aquas exiflentes verba Dei : The heavens were frfl , and :he earth of water , and by the waters, exi/ti'nfT by the word of God. It is certain therefore, that the whole elTen- tiall aft of the atrheriallfpirir, is the divine emanation, or the bright incorruptible Spirit of the Lord ; and therefore of nerelTity that fpirit, which is worthy to bs the

imme-

212 Mofaicall Pbilojbfbyi. Book z.

immediate vehicle of lo unrefiltible and emanating influence mu!^ be conforma- ble to it in purity and fubtility which is the intormer, who is fa id by the wife So/c- Wlf<i. 7. mon to hcOmni re mohUkr & fhbtllior & atf.fjgere ubi^ue propter Juam mundhlam ,

(fj- inmvAre omnia. & implere or hem terrarttm : To be the mofi afttve and moveable and (ubiill of all things ^ and to penetrate and fafseverj/where, by reafo» of his purity in ef- fence, andto renew andrefrtfh all things, and to fill the earth ■ui:h his prsfence. This Wifd. I. therefore was it that made fome, even of our ChriHian Philofophers, to break forth into thefe fpeeches : Det^ efi Natura, & Natura DsHs : God is Nature, and Nature is God. Whereby they ment, that the naturating or radicall informing nature, wa? the eternall emanation, which made and informed the humid nature of the world; which for that reafon was called Natura naturata , or the Nature mhtch tfOf m^d& naturaU-, namely by the prefence of the Naturating nature or Spirit of the Lord, which moved upon the waters, and imparted unto them of his fiery informing Vigor or Effence, as we may find partly by Sacred Teltimony , and partly by the confirmation of St. Anflin.

We muft therefore after a due confiderarion of this which is faid , infer, that if iheinfluencebe compleatly animated by the incorruptible Spirit of the Lord, then mulHt be indued with the properties of that Spirit or Divine Nature, and confequently it mull be the molt fubtill , quick, movable and penetrating of all fpirits, and in that refped will be able to pafs through all folid bodies without re- filtance, and alfo to ingender, augment, and nourifh all things ; and being incor- porated or fpecificated, ir procreateth like individualities of their like; and againj It hath in regard of our capacity, an infinite extenlion, and therefore cannot be limited. All which I purpofe by experience or ocular demonrtration , ro demon- ftratein this manner. We find in practice, that the Load-(ione by virtue of bis fubtill fpirir, which doth internally animareit, is made fo potent through it, in his attractive virtue, thatit is able without rehllance to difplay and tranimit the beams of his a£live virtue quite atravers thehardetl flones , the molt folid and fineli grained wood, through thick plates, copper, tin, filver, orgold: yea, and to penetrate quite through the impenetrable glafs It felf, and other fuch liketom- paiSted Huff, which have no fenhble porofity or fpiracle, which is an evidcnr Argu- ment, that this fpirit is of a far more peircing and fubtill nature , than the fubiu- nary aire: forafmu.h as it is denied pafiage through the flighted paper-skin or blad- der. In the like manner man's inward or celelliall fpirit , whi- h is the vehicle of this vivifying beam, is fo fubtil in it felf, that nothing is able to refili it, when the inward mentall beam doth aime at any mark, how far or how inaccelTible foever it may be elteemed in the flefhly mans conceit- For being this celelliall or sthereall fpirit in man, is made after the pattern of the Divine Image which it beareth, it muft alfo refennble it in its adions. Now the lubtilty of the Divine act in piffl^ni. 4. man's fpirit, is exprefled by //^rwfj, in thefe words : Qulcmqie hacDei Natttrk futti JHnt , inielligemik fn^cuntlacompUilHntur cjut. in terra fftnt, & in mari, & fiqmd eft pneter eafupra calttm, atcjue adeo feipfos erignnt ut ipfnm ejuoque bonum lnt:ie- anturi J^'ho foever do rely on thts Divifte Nature, may comprehend by their ynderflanding allthinf'3 wh'ch are upon the earth, andin ihefeas; yea, and befides all thu,a»j thiHf that is in heaven above; and alfo they may elevaie thernfelvts in fuch a manner, that they mailfeho!dthefaceofgoodHef[ettfelf-, &c. Whereby he lignifierh the all-fuf5cienc aft of penetration, which is in the mentall beam, by whofe unrefiftable adi- on the celelliall influence doth penetrate and operate without any intermediate re- finance in and through all things, By which it is evident, that as every interior fpecifick creature is indued with this effentiall fpirit , and doth confill, and is as it were founded andedificatedonif,ason anellential Corner-floneorFoundationy fo the emilfion of his beams is not to be limited by any fetled Sphere of activity, asthcunadvifed and more fenfuall theninrelleduall Philofophers have denned it to be , being that it is Vis in rebm -nfinita, -in infiniievittue or y.atHrein things, and there- fore not finite or determinable : For look h nvfarit fhineth oV emitteth his active , fpirit our of the Center of the celelliall ftar; even fo far is this Centrall terrellriall bright Spirir able to make his .?''wi«iv?w«e->- of extenlion; So that as the heavenly ftarr's beamy influence doth penetrate downward uni;© rhe Genres of the earth; even after rhe very like manner dorh each terrellriall liar peirce unro rhe Center of ^ theceleftiall liar from whence ir was derived; and the more rich and exalred is rhe

furry form in the creature, the nearer it approacherh unro rhe nature of the molt exalted ftar in heaven, andmakethhis extenfion the more forcible. Now as wc

fee

Seft. 2.' MofaicallPhilofojhyl ~ 22,5

fee that every Aftrall itifluence in the creature doth by a naturall inclination , and that Sympathetically, afped the liar or*cekfliaU Fountain from which it did fpring ; and likewife that Itar in heaven, by a paternall refped, doth fend down his influences to feed and nourifli his like filiall tire or form in the creature here be- low, and both of them by a mutuall relation do rejoyce together at the fpiri- tuall pretence of each other, (whereupon it is faid : Natark nainra, Utamr <^ «*. tP:reimcontinet^\ Onaturacoelcfiis veritatis , naturas Dei »mumitltip!ica;}s : ISTatureis rejoiced in nature, and comainetb nature ; O celefiiall nature which by the H'ill of God doth mnlip/j natures,) fo likewife each kinder fpecies which is indued with all one influence, d )th,becaufe of his liknefs to another, lend forth by a fyrapatheticall conlent, beams of one nature, making an harmonious Symphony in the concourfe of their beams , by which they do agree in union of love. And for this reafon the axiom of the Philofophers before mentioned runneth in this ftrain , N^tura ex fi* mllibtss limiliafrocrearefolet : Nature doth nfe to procreate iikj of like. And this is the caufewhy each fpecifick Fortndoth rejoyce in its like, and is ready to produce his kind, and doth not ufe to pafle the limits of his kind, as for example : A Man's nature producethaMan, aHorfe a Horfe, a fenel-feed fenel, a bean a bean, wheat produceth wheat, &c. And alfo the nature of each thing fo created is moft amiable unto the nature of his like, andfendeth forth the amiable and Sympathe- ticall beams of his affeftion, to concurre with the like beams , which are emitted from his like ; fo that both of them do eafily confent and rejoyce at each other andby contraction of beams, they indeavour to caufe a union: For this reafon therefore the Load-Itonerejoyceth at the afpeft of its like; for if one Load-lione meeteth with another, each will afpedt the other by their Saturnine Sulphure- ou<;fpirics, and embrace each other : For by their applications , they will Cen- trally fuck and draw the one tothe other, with a Sympatheticallimbracin". Alfo becaufe that the Iron is fubjeil: unco the felt-fame compilation, and hath^is Cen- trall ilar in all points correfpondent unto the Load-ftonc, ( for which effentiall confangLiinicy, they are both found in the felf-fame terreltriall vein, therefore they both are obfervedlo lovingly to entertain and hug one another: For experience tellethus, that the feminine Load-llone above all meafure embraceth as a luxuri- ous harlot the mafculine Iron, and not the Iron the Load-llone, zsAverroes, Sca- liger, and Cufanfis the Cardinall,have erroneoufly furmifed; affirming that the Iron moveth unto the Load- Itone, as unto his beginning and matrix from whence it came: for, by that reafon, the North Pole in the Iron fliould move of it felf more fwiftly unto the Pole-ftarr, which is the fountain of both their Centrall influences, thantheMaMet: all which is by experience proved quite contrary. Now to confirm the infinity of the extenfion of thefe Centrall beams in two like bodies unto one another, let us firft be capable of fomeTheory , th^it we may af- terward the better defcend unto Practice. Radins (faith AlkiKdtts) ^tsiacemrofiel- U ad eentriim term procedit firt/ffimns ejfe prohatur in operation! t fua fpecie : The beam » j » /' 7vhtch proceedeih from the Center of thefiar unto the Center of the earth , is proved to be mnfl (iron? in the kjnd of his operation. Whereby he fignifieth at what an incommen- furabtediftance the occult Harry beam, or beamy influence, worketh with and in his image on the earth ; for he faith elfewhere Licjuet quod Radii fie/lares dverfa con^ flituunt indivldtia in hoc mundo : It is manifejt , that thejlarry beams do make ani in- pendcr divers indlviduall creat:<res in this rvo^ld. Again, for the Centrall (larrs, or ftarry influences of the lower bodies, and their beam's extenfion he fpeaketh thus: Mnndus lElementarius eji exemplrimmundi Sjderei , it a m qu&lihet res ineocomcn-ia ipfiwfpeciem cott'ineat. A'fanifefium eft cjuodomnisres hnjus mr.ndi radios faciat fuo tKore'adiftflar Sydeum-, alioijrti figur am mtindi Syderei ad plenum nofi haberet : fed C^ hoc in a'iijH. bus ffnfu mar/ifefiatnr -.ignis enim radios caloris ad /oca proxima tranf' f}fitt't, & terraradies(j/gorts. Hoc igitur pro vera ajfumentes , dicimus t^nod omne ^Hod /iBffalem habet exijientiam in mundo elemeniornm radios em'ttit in omnem partem^ tjui totum mandum elememarem replent fuo modo- Pr<ttereadt/}a'nia un-usrei ab alt* fac t d'WercKtiam inefffflu radiomm in rebus huJHs mundi: The Elementary world is the ima^e or patern of the ftarry world ; fo that every thing that this world comatneth in it, dothc'mprehendthe form or liknefs of the ftarry -world. It is ev'dent that everf thin IT in this world, doth emit his beams after his manner, evenasthe (larrs of heaven do ; for elfe It jvotddnot fully affume the figure of theflarry world ; but this is m tde ma- fj.'feff- ."« fame things untofenfe : For the ^re doth fend forth the beams of his heat unto the bordtrr/ig places , and alfo tht earth the Emanations of hit cold. We affirm

there"

214

Mofakall Philofofbyl

Book z.

therefore for a certainty ^ that every thing which haih An a^laall exlfience m this ele- ment arj world y doth er»it or fend forth his beams unto every part , the which do fill the elcrnentary world after trielr fajhion. Moreover , the difiance of one thing from An other , maketh a difference ;» the effect of the bedims , in things of this world. Whereby he nukech ic plain , firft, That there is nothing in the lower world, but hath his like in the ikrry world, vvhofe beams and influences it recciveth. And again , that as the faid ftar in heaven doth dart forth his beams even unto the very center ofthe earth, and therefore hath fo large a Iphear of aftivity, that itfearcheth every place of the vavvted world: Even fo, and after the lame manner, thofe Harry fcintills, or beamy fparks, which it fendeth down into his fubje6l creature , being that it is allone in eflence with its fountain , andtherefore continued with it, and indivifible; fearcheth in like manner each angle or corner of the fublunary region , yea, it penetrateih even unto the very celeiiiall fountain, from whence it is deri- ved, as Ihall be more clearly demonltrated hereafter , being that every portion or fmallpartofa large Load-lione, hath his poles and circles , as well as the whole. It is made therefore apparent by this, that theaitionof each elementary thing is effefted, aswellby difjunftion of their bodies, that isto fay,^«/(i'y?^»J, as when they are joyned together by a mutuall contaft of one another ; buttheaftion of elementary things, when they are feparated from one another , is performed by a fit application , and infufion of their beamy influences unto each other, which would hardly be believed , by reafon ofthe occultnefs ofthe a£tion , did not ex- perience guide us, by the obfervation ofthe Load-ftones attrad^ion of Iron unto ic at a dilhnce. Alfo we obferve, that the images of things are feen afar off in Mir^r rors, or Opricall glafles ; and it was no fmall artifice ofthe Pythagoreans, and fome other of our ChriftianPhilofophers, toexprefs their minds unto friends, being in far countries, by reflexion, made through prepared Mathemaricall gbfles, in the circle or compafs ofthe Moon. But forfooth,ourexternallPhilofophers, which will onely be guided by their fenfe , do dream of a certain limited fphear of activity, and do afcribe bounds unto theaftionof this mylHcall nature, as they pleafe, or according unto their exterior fenfe's obfervation : As for example, Be- cauferhe Load-Hone draweth the Iron but at half the didance of a table , Ergot they think and conclude , that the vivifying a£t of his vertue penetrateth or exten- dethitfelf no farther, than at that diflance in the aire, and confequently being led by their corporall eye-fight , they limit, after this externall andvifible a£^ion, the Load ft ones fpirituall extenfion. But if they would duel yclofe their corporal! eyes in this inquifirion , and look, as true Philofophers ought, in the re-fearch of fo abftrufe an zdCwn , with the afpeft of their mentallintelleft , they would find , that the extenfion of thebeamy fpirit in the Load-ftone, doth equalize that of his proper celeftiall ftar.beingthat they arebothof one eflence ; asalfo is the like fpi- rit in the Iron, and every fcintill or fpark of fire hath the properties ofthe whole, as is faid ofthe Load-flone. But there are many things, which may hinder the evi- den: etfect in the Load-ftone , namely, the ponderofity of the body ofthe Iron, and therefore it will not draw it beyond the circle of his fenfible emanation ; and another thing is the difperfing and Jilatiog ofthe union of beams in the Load-ftone: for the beam-,, after they are emitted, a.e the more difperfed the farther they pafs,a3 it appeareth by this demonft acion. '

""^'^^^^^.^u^^:^^-

^, the Load-ftone, 7? n, the bafis of his emitted beams , which doth aptly ter- .'• minate a id adapt it felf un^o the Iron BD, fothat nothing is lo{t , but all the force ;

IS

Sed. z. Adojakall Philofofby. 2iy

is upon the Iron, for which caufe k actraiteth its fpirics forcibly , becaufe, vis unnaeftfortior. But when the Iron is planted at a further diUance , namely, in C, thegreacelt portion of the balis of thefpirirujll triangular-emiirion , paffeth by the Ironjwith^ut any Itreight encounter, andfohiseffedt or vertue ismadetoo weak, to draw fo ponderous a thing at fo far a diiiance. But becaufe his celelliall ft.ir doth meet and embrace his emilVtons , and doth fortifie theni , therefore it is evident > that the pole-Har doth ad in the Load-ftone , toliirupand animate his like vi- gourin it; and the Load-ltone being fo vivified, doth correfpond unto the action of the liar, penetrating,by all one fympatheticall and fymphoniacall confenr, even tothe center of his fountain , which is ealily erfeited , being they are all of one effence. Do we not perceive this by an externall apprehenhon to be true, when weobferve the northern pole of the Load -Hone, in a kindofnaturallduty, to re- gard and behold with a Ifedfalt conltancy the pole-liar , which is fo farotf f'-om the body of the Load-Hone, though near and conjoyned in the beamy arfeftion ofoneeflentiallrpirit ? That this is fo, we may perceive by the needle touche-d. Do wenorgathrrby Alironomicall pradUfe, that thediliance of thcfe two bodies, I mean, the celelUall liar, and the terreftriall Hone, isfogreat, as therecannotbs elfeemed a greater extenfion in our regard? namely, feeing that the fpa-e is be- tween the Harry heaven, or eighth fphear, in which the pole-flar is; and the earth : And yet we find them to concur and meet in afpeil , and to operate and fympa- thizi'with ea :h oth;r. What / and muH this abHrufe fpirits aftionbe limited by any phantaHicall and imnginary fphear of adivity , figured out by perfons little skilled, and too too fuperhciall in the occult treafure , and arcane or centrall ztW- ons of God in nature ? In like manner theremuH needs be a fymparheticall con- currence of occult beamy light, betwixt the Iron and the Load-ftone , becaufe they have both centrall Hars , or beamy influences of one nature , and from one and the famefountaine, whole occult emanations pafs , God knoweth, at how far adiilance, although the effects do accidentally appear unto our fenfe, no mo-c than the celeHiall influences vvhiih defcend from heaven, upon the Minerals , Ve- •

getables, and Animals. Neverthelefs, if we will believe the relations of Hiftory , we a^e told by Serafio, O ms Magnus , and the Moors , that as well in the India , as towards the northern pole, there are Rocks of this Stone, which fuck and draw fliip^untothemarafar diHance, and pull the iron nailes out of them , whih is a caufe, as they fay , that they faHen together the plancks and boards of their boats and iliips with wooden pins. And again, whatlhallwe fay unto the opinion of Fracii{ti ;"«J, a learned Phylitian, and a well grounded Philofopher, who blufheth not, after a tedious enquiry made by him in the Load-Hones fecrec difpofition, to conclude, that the reafon why the Load-iione dire£teth his pole unto the north, is, becaufe th It in that angle of the terreliriall world, there are mountaines of Load-Honj, which do draw Iron unto it. Verily, it is a great diHancc , that this magnetickRock isableto operate upon the Iron, if that were true, namely, from the .£quino(5liall unto the frozen point: of the North-pole ; for unro the .£qui- noiSliall line, theMariners make ufe of the Needle, to find out what alritude they are in. And although fome do think thisHrange, yet for all that , many learned men, feen as well in Geography, and compofing of Sea-Maps , as delineating the defcriprion of the world , do firmly adhere unto this opinion. Whereby wc fee , that wife and learned men do confirm, that the limited fphear of aifivity , afcribed unto the Load-Hone by the Peripatetick Philofophers , and Chriftian School-men ofhisfeit is vain and frivolous.

But to come and afcend from the Minerall , unto the Vegetable and Animal Kingdoms, we obferve, that there is an admirable relation between the fixed Hars and the planets, and by the fame reafon alfo between plant and plant, yea, and be- tween the plant and the mineral , and between the animal and the plant: As for ex- ample, Touching this fympatheticall relation, we find in the firtl place , that theMi^i/A Attt. beams of the herb and flower Heliotrofium, and that oiSuccgrr, do fvmpathetically/'*. i. meet, and "oynethemfelves , and embrace lovingly the beams and influences of the Sun, for they are obferved to turn and winde about , even in the moHclowdy day, at the diurnnll motion of him. And contrariwife,in thenight time, by reafon of his abfence , they contraft their flowc-s , as being enemies unto the dark and cold nis,hr, as iJ^<f/i:.<«W«iaffirmefh. Alfo the Oynion, as WwMrcA doth teHifie , waxeth grf.en , andgroweth, when the Moon decreafeth , and again it wit hereth^'"'*''"" when (he encreafeth. Theteisalfoa great fymparheticall reference between the

G z Ctab

zz6 Mefaicall Pbilofophy. Booki

Crabj and Oyfter, and the Moon, for when the Moon cncreaferh, they encreafe in

their iucce or juice; again, when i>ie decreafeth, they alfo do decreafe in thsir

fubllance.

Munffer Geo- Moreover, touching the eradiation of one plane unco another , it is noted, that

grath,l.i$.c.i.thQ ^"f > otherwile rearmed Herb-g-Ace, doth entertain with exceeding great

friendfliip the Fig-tree , intbmuch that it never groweth or profpereth better, than

underthat tree; and, that there is a notable fympathyberwixt their natures, it is

evident, becaufetbey fmell andtafle much alike. Alio if the Myrtle be planted

near the Pomgranat-tree, it maketh him more fertill and fruirfull, and it felf

more odoriferous, and each of them rejoyce ac one anothers prcfence and fociecy ;

and indeed, both of them agree in a nature, being cold, dry, and aftringent.

Moreover, :o exprefs the exceeding fympatheticall relation, which is between the Vegetable nature and the Mineral, let us but mark diligently the occult pro- perty of the Eiazel-tree. For ifat certain times there be forked twigs cut from it , and each twig of the forked branch be held in each hand, fothat the forked place wherethey joyne fland directly upward , and,as it were, pe.pendicularly: And with this kind of poftureof theltick , the party that holdethir pafs over a moun- tain , that hath in its bowells fome rich minerall , or mettalline veine, when as themanwalketh right over the place of the mine, rhe perpendicular cwirtwill forcibly, and that whether the bearer will or no, bow downward towards the earth; but ifthere be no mine or veine, ir will not move. Th-.c this istrue, my felf can witnefs, and more than a thoufand , whi< h have feen the effect, and will juili- fie thus much; for even among us, certain Germaines performed the like feat in the Silver-mines 3X.^Vales ; and in <j<rrw^»/ it is a thing commonly exercfied, in thofe mountains of Saxony and Hungary , where there are mines of Silver and ^grk. lib. </f Gold. Befides,le(t my allertionfhould be of little faith among the incredulous, I Foft.vel. Mun- would have them know, that George Agrkola and Ainnfter , do avow the fame to be fterinGeoe. true. Lord, what a ftir would the enemy ofthe weapon-falve make, to behold fuch, a fight ! What ! an unfenlible branch of a tree, confifling of two twigs onely , to difcover hidden mettal , and to penetrate with his in vifible beams above fix hun- dred fathom in the folid earth , and that quite through craggy rocks , and llony veines ' What, (will they fay) is it polFible that a vegetable, which is lefs active , inovable, and hot, then is the animal, fhould perform this aft , when it is impolTi- ble(as they fay) that the animal's beamy influence or emanation, fliould pafs or co-operate at any far dillance with his like, byreafon ofcalfles , rocks, woods , hills,fogs, and fuch like? Surely they will conclude, that this wonder muflbe done by the aiSt ofthe devill, ornot at all. For, being an animal fpiric cannot ef- fect fuch an union in afpect, at fo far a diftance , how (hould the fenflefs vegetable move, and enclineof it felf, &c ? Such will their cenfures be, I know, who are ape to judge before thecafe be known, whenin verity it is that proportioned harmo- ny in all thefe lower creatures, by which they do correfpond unto the celeftiall bodies, or rather to the divine influences in them , which fpring from one capitall, catholick, and eternall emanation, whoinfufethimmediatly his vertuous beams, as well of fympathy as antipathy , into each flarry »lobe, and they again do pour them down into this elementary world, caufing a harmonious and fymphoniacall Mkind dt Ktd. confent betwixt both regions. And therefore ^/^?W*«faith, Oioifjia qtta fiunt in hoc Stell. • mundo, & contwgtint in mnndo ehmemornm , a ccelejti harmoniAJitnt tranflata : j4ll things that Are efeiled In this vforldy anddo hapfen in the elementary world , proceed from the coelefyiall harmony. It is therefore certain, that the merallick beams con- curring in their afcent with the beamy influences ofthe forked mod, di caufethac portion in the haze! roods twill^, t o move downwards, no other wife than the Load- itone is noted to draw Iron, or an other Load-ltone, mollftrongly by the pole. I • know, it will feem If range unro thefe kind of men, to hear , that met'allick fub- ftances in their veines fhould fend forth beams ; but if they were as well conver- fant with the lively natures ofthe mineralls, as the minerall men of r/ro//, in C^''- many, and in Hungary art, they would be adured by ocularexperience, that ac times they fend forth thunder and lightning in the earth , which appeareth moft dangerous unto the workmen , fo that except they get out of the mine when they obferve the fignes, they fuffer.

But to proceed. There is alfo noted and marked to be a kind of antipatheticall afpeft, between the creatures here below, as well as between fome fpeciall (tars , botherratick, and fixt, above; and alfo one creatures beamy afpeft is known to

abhor

Sca.1.' MofaicallPhiiofofb^: 217

abhorre the other; So that In their applications of beam^; , the one is obferved to efchew anddeclineor reflex from the other, vvithakind of irafcible , formidable or edible and hatcfuU averhon. M7-^/i^«Jtellethu?, that the Cowcumberbeln^as it were terrined atthenoile of the Thunder, is often th.ingcd. The Onion was refu- *f"^''*'- '• fedby thcEjy/'f''^'' robe eaten, becaule iiwas noted by them, to vary from all other growing things : forasallherbs,favingit, did increafeas theMoon did; So, onely the Onion did contrariwife , receive all his detriment and dimmu- tion , when that Ihr did increafe in his Light. Th;re isanAntipuhy between the Lightning and the Fig-tree, and the hide of the Sea-calf, and therefore thefe are never llrutk by it. Alfo there is known to be exceeding hatred p;j„jjj ^ between the reed and the fern or brake, infomuch chat if either of the roots brui- fed be laid on the ftalks or branches of the other, it catteth it offfrom it with a fcornfull hatred. Of all hearts alio the Elephant hateth and deteheth the little Moufe ; fo that if any of the food which is adminirtred unto them , be eaten or p/,-„ ijy j, touched by Mice, they will abhorre and loth it forthwith. The like Antipathy is C4|>,'id.' noted to be between the natures of the Catablepa and the Weafell : for the Wea- fells are as poyfon unco them. The Cock doth Antipachetically abho: re the Fox. f* «*• All Snakes and Adders do fear and fly from the Allien tree, infomu«.h that they arc .. ... , careful! to keep themfelves as well out of the forenoon as afternoon fliadow of it. ftp"\z[ ' * Again, Di.ifcorides Kportcth':hit the T^^vw^or Ewetreeis fo venomous, that if any one do but fit under it , he is hurt thereby , and often times it cofts him his ritfcorid. life. And Cff/;«/^«^;^/»«j faith, that the Adder is affraid of a naked man. It is wellkn-.vnandconhri-aedby many Authors, that the Carablepa being but a very c^/. Rorff^. fmall Animal, killeth with the beam of his afpecl a thoufand paces off from hini. W. if. c^.*?. Alfo one blear-eyed perfon is able to infeit another afar off by the fecret emiirion of his concagiou«beames. We fee that Onions draw teares from aperfon ad di- fians , by the eniiirion of its beams. Again, weobferve, that as like being whol- fome.ind found, doih commonly, by aSympatheticall aft'eftion embrace his like; So alio like being corrupted , doth Antipachetically, and that ad d' flans poyfon and infeft his like ; as we fee that a blear-eyed or Ophchalmiacall perfon, infe6teth no member of another perfon but his eye, and one of Pcyhcall ulcered and confu- med Lungs woundeth onely the Lungs of another , and that W^/,/?a>jj, and by the application or concurrency of the two beams of one nature, being Antipacheti- cally affefted and impoyfoned. But to return again unco our Magnecick Scope, which is as well fpirituall as corporall ; 1 fay, there is fueh a fpirituill refpedt of Sympathy berwixt creature and creature , that the beloved dorh allure and draw unto it after an admirable manner of artraftion, the fpirit of the Lover , as I my felf havefeen marvellouflyeffeddby a water-Spannell of mine own in FrMncc. For as I rode port to L;o«j, and by the way had loll my vallife or male, in which my Letters of Exchange were, and feeking to return back again, I found sny poft-horfe of that quality, that he would by no means recoile and go back again. Then I was forced to fend my dog back to look out, and after he had been abfent half an houre, he brought the bouget in his mouth, which is ftrange, confidering that I was on horfe-back, and that he could not difcern any foiting of mine; and yea nevcrthelefs he came to the bouget which I defired, and finding by it a fent of me he brought it again. But that I may come more pertinently to the bufinefs. A friend of minebeinginmy company lort his dog in the night-time , we came into a private houfe where he never was before; and being in a chamber, the doore being faftned, about half an hour after the dog came, and oid violently fcrape and bounce atthedore, to find out his beloved : whereby it is evident , that the beams of his affeftion, did in the abfence of his Marter not forfake his Martet's beams, which guidedhim unto the unknown place fo direftly, that he found him out. Is it not alfo a wonderfuU Sympatheticall Emanation, thatthe Pigeon called the Carrier, doth make unro the place or dove-coat wherein he was bred and foftered? Which for that reafon, icdoth fo dearely atfetft andlove, that though he be conveied 500 miles from his-nourfery in an enclofed basket , yer he will fly diret^ly back again with a lerrer about his neck ? Which is an evident Argument, that it is juRly and rtrai^htlv guided by the emitted beam of his affeftion, which is contiued, af- ter a fpi-irualfmanner, with the place it doth moR delight in. What fliall we fay in two perfon?; whereof the onedoth love and afteift without all reafcn, and there- fore p'-ofen^eth with the beam of his affedlion his beloved, though fhe or he al- together either abhorrixig or neglecting, and not corn^fponding with the like beam?

Gs a of

2-2S MofakaUPhilofopbji. i^,

rherecheaaionwilirpiricuallbe'urt^^^^^^^^^

Itarrs of heaven fend out their beam, lemidtamet rally aid oncu /in ni^^ '''"

nious point of afteaions. Nav vcilv a^ wc- HpLm k ™"^""n one harmo-

ence thattherewiUbeagreatUp'^hyl^^e':?^^^^^^

pafllon n,ove agai'n from the Center un^^ che Cucuml ence"S\^"'P"'^"^^'J the deadly enemy; and doth caufe the congealed blood toX; nd move '° 'v "^ would meet with and affault afrefh the murtherer'. em^r.Tr • c^' ^"^ ''^ furelyconfefs, that where one fpirit concur ecMn L ^"^T '' ^2 '^' '""'^

Hkc nature, the oower muH be t£ gre^ter^dthe?^^^^^^^

flance, asisevidenr y exprefledin theahH^n.rp nn^r,.- ^"'^"™5 .^"^ ^ ^''rger di-

.ick cure. cffeaedbLvve^en her^ofo otcX a 'd<Sw„ "i"."'= ."'S'^" whlch I li.„e fpdcn fo much, in that hot ^ZZZ'r "'"';'";"°''"*<' P^ffon ^ of

Mr f.A.>„d'm,fdU„thjB„oK:;h°reUvarprokd fw^

and larthe, do purpofe in this prdou T,?aiift to enlaroc mi felf i UnllT^'''

■ :»elS-»lataJd°'tL^o?rh?Llad.ft„T"'""" "^' '«^'^^'!^^'^':^-

biht y, ,f ,t were true indeed in the Animal kin^^dom vvhich . r h. n^ a ^-f ■" andlefs bound wirh bodily bonds : 1 wonder tLSoulLo^^^^ '^'^^^'l^

hble, and unfeziblc in the mineral bodies 'bfrea on of L firm id Tf'cTJ'^- of them, which are therefore apcer to retan their influenbllh™ ' , " ^^"^'1''^

£;:td^s„-:^-;;l^^^^^^

llonelooketh towards rhe North ftir r^,,^^rkr >-/"\^":'^n us, tnat the Load-

as alfo the ilardo^hll^t Si hn"; S^u^^^^^^^^^^^

nerall mark, at an unmeafurable diftancr, as L f d beS e Whi 'h K "'' r''" T

fliouldnot (Ibefeechyou) theAnimall rtar derived f^m his cH^^^^^^^^ ''^"^

fend out alfo his beams unto the frozen and chi bbod ;„ h"" S ' ^°""^^'"»

mean the Weapon-falve, or untothe W iSl^ ^^^^^^^^^

Iron by his attradive Sulphureous nature. F^r experience t'earh^rh '"'° l^'

though no corporall blood be found on the iron ver S I? i '^'^f ^J "^ ' ^'^ac

thgtvvoundedt'heperfonbeanointed it cureth'br. ulV '^ u' fh^„^^^P°"

^?r.ounr:y^^:!:^ons have mlde'tryal^w 'en t'hey du iS'^ffa^^^^^^^^ ^'P^^i

with the Probe, and found by exoerienc/ mme I • l ^^^ ^°""^

thefire, tl^c the part of thefLXr weapo3 d'^^^^^^^^^^ --

the party, bemarhar it will fhanc^ roU„r r. '^"--overit lat, whichwounded i4w d4thew^undis b KfeTva^^^^^^^ ' ^''.^^eby they perceive ,

penetrate. And therefore tLs L an evidenr .,/ P^^/'^'/t-'^ weapon which did

argument from the minerall demonftration, unto the veaeJ-Sl L u °"'

ingidle, and dom^nothin" in rhe center thprenr !. (L..J^ u u- ^" '^^ '^'' toaa a„d opetatehi. own-d...,e.y l:^':^:^^::^t2^l or tS'S^; i'^

Sed. !• Mofakall Philojbfby. ^zo'

of the elementary compound: And therefore, as it was before contrafted from the externall cold into the center, it is now by the prefenceof frelTifolary irradiation from above, exfufcitated, as is were, from death unto Ifc ; and fo by the aifiaance of thofecekliiall beams , it paileth beyond the limits of the corrupted grain, and foareth above theearth, and fceketh by all means to afcend unto his native rcion, from whence it defcended ; but being cumbered in his afcent by the fublunary'fub- ftance of the importunate elements, which endofe it on every lide, it is befet with the volatil (alt of the aire, and inlteed of mounting into his deiired place, it is con- tented to multiply in his kind, and to have companionsjnamelyjathergraines, pro- created like it felf.Inlike manner the niicrocolmical Siinof life,raigning(as Strip- tures do teach us) in the blood , doth emanate and fend out his fpirituall beams which are infeparable, by continuity joynedunto, and continued with, the i'piric of the congealed blood , which is fucked into the iron, or other weapon , and re- tained inir; foi, fo pure, worthy, and fubtle is the fpint ofman'sUfe, thatevery creature doth by a naturall inliin6t affedt to participate with it ; yea, the very de- //«//«/ dt Hit- vills are faid to affecl a dwelling place in mans body, byreafon of the excellent '""«• temper thereof. Neither would I have any man to fcorn this faying of mine ; for there is a concupifcible paiTion even in the very ftones and minerals themfel ves , as inthe Load-llone and Iron it is made manifelt; andthefpiritofthelron, thonoh it beminerall, i<; of the fame condition in hiscatholick nature, that all other fpi^ rtts are. And therefore marvell not, though I fay, that the univerfall fpirit afle- cteth the animal, biingthar for the fame reafon there hath been noted to be both a fympatheticall and antipitheticall condition between, as well the mineral and vegetable, and the mineral and animal, as between the animal and vegetable. Buc I will produce unto you a probable demonilration : There was an Earl (ofvvhom, in my Book, intituled , ^ he pjueenngof Parfon Fajhr's Spuuge, I made mention ) that had his Gardiner cruelly wounded in his hand with a fyth , as he was mowin" ofgrafs, the wound bled llirewdly, and could not be lienched : They went up un- to his Lord, and fignified fom.uch unto him, and implored his ailidance , andde- hred to havefomeof his we.ipon-falve. He commanded, that forth-with the fyth lliould be knocked off from his wooden handle, and conveyed uno him. The wounded fellow hearing fo much, rook a hammer himfelf , and liolding it with one hand, heftruckhard upcntheweapon-orfyth with the other , and immediately (a wondrous thing to tell , and yet for from any fufpition of diabolicall art!) the blood ftenched', and he bled not one drop after it ; as if the mineral fpirtr , which rerained that of the animal, were terrified, and, as it were, in awe of the animal fpirit that (truck it, and thereby lo.f all the faculty of attratilion ; or that thefpirics includedinit, which did con ent in harmony with the fpirits of the bleeding man, had rejoycedinakindof revenge which was taken on the weapon : For know, that there is a fympatheticall and antipatheticall irradiation , as well berween the animal and the minerall, as between the animal and animal , or mineral and mineral. But mark, I pray yon, afecond notable obfervation, touching this point ; Sir Bev's Thelwell told me , that for triall upon a Wheelers ax , that had wounded him grievoufly on his leg , afrer it was anointed and wrapped up , the wounded perfon that could not llecp fot pain in five nights before , did fleep immediately after the oyntmenc , and was at relt ; which when S'v: Bevls 'rhelwtU ^{^1^^, he would needs maketriallof a thing, vYhich he had heard confirmed by many : Ke opened the anointed Ax, andfcraped offtheoyntment at one corner of it , and forthwithhe was advertifed , that the party complained of a grievous pain , which he felt jull about that part of the wound where the ax was bare by fcraping ; where- upon alfo he anointed that protion over again, and fuddainly the party felt eafe. The fame experiment was made and found true by the faid Lord, Captain Stiles , und S\r Nicho/at GilbjU'm. I can alfo fay upon m/ine own knowledge, that in the Church-yard on 5.^^-/?r(iff-hill, a wid )W-Gentlewoman hiving a box of this oynt- menr, cured many of the Toorh-ake , by pricking the pained toothwith a fliarp Hick, till it Med, and putting that {tick into herbox ofoyntment. Among the reft, one of her neighbours, a contentious woman, having the tooth-ake , madem.ean* linto her for her cure, or to have eafe. Her teerb were pricked, and rhe Hick put in- to the ovnrmenr, and flie grew well. But wichin three or four daies after, fhe fell out with rhe Genrlewomans maid,and gave her Miilrefsbut hadlanguage;all which the maid did certifie her Millrefs of. The Gentlewoman being merrily difpofed » faid , She would make het repent it, aud went unto the box , and took away the

■fVick

2jo Mofaicall Philofofhy. Booki;

flick belonging to this woman out of the pot , and put it into a bafon of cold wa- ter , and immediately the woman had fuch pain , as flie was forced to lu.^ to the Gentlewoman , and (he receiving another Itick which had pricked her teeih anew j it gave h:r immediate eafe. \Vhich accidents, when I had well contemplated, I thought v'irh my felt , that the included fplrit hadhis chiefelt comfort from the ovpuiicnc, by keeping them warm; and that if theoyntment was removed, the cold aire, v\hKh is an enemy to the activity of the bloody fpirits , was potent over ir, and did congeal them ; and fo by confent of the beamy influence of life,emitted from the wound unto the imludea fpirits, and continuated ever unto them, as in?: feparable, (forit was one and ihefame fpirit , according unto Ejickjel's teflimo- ny, intwo feverall properties , that blowed from the north-wind, andthefouth) what diRemper befallcththe included and congealed fpirits in the weapon, hap- peneth, by etfeft of remilfion of evoked beams, and, as it were, by a report, unto the wound of the patiint. Again, we muftconhder, that rhe feparated blood hath In it each refpeft of the Microcofm , no otherwife , than a portion of a whole Loaddone , oeing divided from the whole, hath init all theprrpoftionsof the World, namely> the Poles, j£quino£f ial, and fo forth, as well as thi whole in it ; fothat the Idea oft he wounded member, is inthe fpirits of cheeTni'ed blood, and maketh his relationto every part thereof J nootherwife, than the poles of a piece of the Loadlione do unto the whole. As alfo there is the like orcuh attraction and emifllon of beams, between the little blood emitted, and th- whole bulk of blood retained inthc; veines, as is between the fmall amputjted Lo^d-'ione , and the whole. 1 condudetherefore, that as the congealed bloody fpi;i:s in the wea- pon, or amputated blood, do by vertue ofthe homngeniall heat, and uniluofuy of the falve or oyntment, ripen and exfpire out by little and little unto his fountain , no orherwiferhan the fpark in the grain of corn , being kept and preferved in the earthly matrix from the cold crude aire , doth afpire upward to the heavenly Sun ; foalfo bylitrle and little doch the wound heal , and mend in the wounded crea-- ture. And tli.is much for the manner of a£^ion, between rhe wound and weapon- falve. Nowa-.vord ortwo touching the intervall, or longitude ofdiilance, be- tween the wound and the oyntment.

The diltance betwixt the Pole (tar and the Load-ftone is unknown, and yet the one doth operate in the other , by fending out their re iprocall beam-? upward and downward ; therefore here can no certain limited fphear of activity be 'ffigned unto their action. The Sun and the fpirit in the grainof wheat do operate in like manner, by a continuation of one and the fame nature. Lo here, is rhe limited fphear of activity alfo aboliflied, beingno man can julily determine ofthe exrenfi- on of the folar influence, of whofe nature, the beam in the grain dorh participate no otherwife, than one fmall Load-flone cut out of a great one , hath his parts , or poles andcircles, inevery refpeft co'-rcfponding with thofe of the great one. Man hathamofl fubtle influence, or vivifying fpirit of life, fent down and infufedinto him by divine infpiration , in which is the property of the four wind? , ( as the Prophet Esiekjcl zdlczh us) and confeciuently the Idea of every nature ; but theef- fence of this (pirit is indivihble, and therefore the vivifying fpirit fent from it into man, hath all the properties of the fpirit that infuredit,no otherwife than a lefler Load-flone,cut out ofthe greater,hath in every refpeft the property of the greater. And confequen[ly>the fpirit of the one is no more divided from the other, than the Sun-beams can be divided from the Sun. But the Spirit ofthe Lord filleth all things,(asi"o/o/»o« hathit ) and maketh the dimenfion of his operation in man moreor lefs,accordinguntohiswill ; and therefore vyill admit nofuch phanrafli- call limited fphear of adivity , as the wifdom of mans invention, 1 mean, the fub- jeft ofthe p.igans Philofophy, which is folly before God, would inferr. For this reafon therefore He; mcs faith , Anima meme Deo^fiep/ena, tm':m/i wmidi replet, com- Pimtni.ii. pUUitur extima^v'nam^Ue hdc omnibus ^n^ger it. I'he fuut or vital! fp:rn bein^ftiHof diviftiiY, filkth the worfd ,a»d emhraceih externull ihinis, Andthis givcth lift unto all things without ; it giverh life unto the great and perfeft animal the world, and breathing unto each thing that liveth within it. And again elfewhere, Nattir.i in^ corporea/i.'hilefi capacius , nihil rclocius^ n'h.l validius autpotemius. Sic iterum ate ipfoitieipkns tnediiare, a!(jHe anifrttitit prdcipto , (j"<e c'tiust^uam prfip'e! evolab.t, jubeto (Jn^uaw) ut tranfeai i» Octanum^ tllApriufcjH.Tm ■nferis ibi evt, indenb- nunc eft Krejuaijuam Ai[cedeas. Jubeto iierum ut in cceltm vu.'et, nullis pemns egebit, rih.l ejus abjlruet ctr.-fui , nonfolis iKCcndiumiKou £iheris amp i:t*do , Hon vertigo ae lorum, non

[yie-

Seft. 2.^ Mofaicall Philofopby. 2ji

fyderum mtiquorum corf era, qum penetrans omnia ad fupcrnum ufqae corpus tranfce/t- dat, Ojiinettam fivo^Hens Globos om)2es traiiftre cceLrum , (J^odijue fupC'tHS eft invt- jitgare, id cjttoque tibt Uccliit. Advene^ qnantitjit ammtt tuApotejtas quAiita celeritas: There is nothing more capable than the incorporeall or fpirititall ttiiture ; notbin a more frvifty and qaick^or nimble; nothing more firon^r or powerfull.hgzm. Beginning thus with thyfelfy do than meditate, and command thyfoptl, what thou pleafejl , and it wilt flye foenerthan thou commandeft : Command it (^l faj^ that it pafs into ihe Ocean fea, and it will be there before thou bidfi it. Again, command it that it flye into heaven , and it will want no wings ; nothing will hinder her or flop her in her courfe , no not the heat of the Sun, nor the vaj} largenefs of the heavenly or itthereall vault, nor the wheeHhg about of the jlarrjorbs, nor yet the bodies of the other ft arrs^ but peircinp- all thefe , it paffech quite through, even unto the higheft bod/. Moreover, and if thou wilt have her to pafs tver the celefiidll Globes, andtofearchoutwhatfeever is above, thou maifi do it alf'o, Marl^therefore how great the power of the Soul is, and howfwift and q/iicl^ it is in its extcftt.on , &c. thus far the wife Hermes. By both which places we may ob- ferve, firlt, that the Soul in general!, and therefore in particular, is full of Divi- nity, and confequently that it is this Divine Effence , that worketh in this foul all in all, in the world , and every member thereof, as the Apolile faith , and therfore the faidPhilofopher in the place before: Anlma mente Deoque plena , &c. Secondly, that fhis Divinity in the catholick created fpirit fiUeth all thing<;, in an Angelicall exigence ; that is, indueththe mantle of the valt world's fpirit. And c this agreeth with Scripture, which faith, that Spiritus Deitmplet omnia. The Spirit ' '** ^' ofiheLordfllethall things. Spiritus incerruptibilis inefi omnirei: The inccrruptibe p- j Spirit is m all things. Deus vivificat omnia-: God vivifieth all things , and confe- quently, is the ertentiall aiSt and life of the world, as 1 have proved fully in t he firft Book of this Treatife: wherefore Hermes in another place faith thus : -i^nima uni- verfit per omnem mundum ab una mundi totius anima profiuunt , tanquam dtftributa cii'- cumferentes: The unlverfal fouls throughout the whole world, do proceed as it were diftr!- buied concurrents from one foul of the wholeworld; which is all one witii that which we have faid before, namely that all Souls in this world, are certain beamy iireams, proceedingfrom that catholick Emanation, which iflued from theeternall Foun- tain of the illuminating aft, tofomemore copioufly, andtofomeinorefparin''- I y ; and therefore Man is faid to be in dignity little lefs then the Angells , by reafon of the large port ion of Light beltowed upon him: Spiritus Dei fecit me (faith Job):1oK fed infp.ratio Omnipotentis fecit me Intel igere. Thirdly, Thar in the very twin^k- ling of an eye, it is able to penetrate quite th'-ough all thing"; , and that at what cU- ftance it pleafeth, and conr;quently will not be limitted by any imag^niry Sphere of aftivity. But Mr. Fofler and his complices will reply , that the fpirit which fhould operate in the blood , and from the bliod, to the Ointment, isanaturali fpirit, and not this Divine Spirit , This Objeftion makech me to fmile : As who fliouldfay, that this adl of vivifying, yea, and of every other faculty b^longinc unto man's fpirit, doth not move from one and the fame Divine Fountain , when the Apoftle faith, Inhimwetmve^we live, andhaveour betHa. Again, it is faid thatinthebloodisthe foul or fpirit of life. And St. Johnh\l\\, !» Terbo erat vita, in the PVord was life, I will tell you therefore what a true Philofopher faith, touching this point, Anima (faith he) adfmtlitudintm totius fapienria facia, ommm in te gerit fmllitHdinem, ejtque fpiritus intelleUualis, femper vivens, femper inmotu, & fe* cundum fui operis officium , varus nuncuparur nommibus. Dicliur vita dum vevC' tat; fpiritus dumrontemplatur; fenfus dumfenti:; animus dum fapit; mens dum imel~ tigit; ratio dum difcernit ; memoria dum record/ttU'-; dum vult voluntas : ^ ifla omnin non funt nift una anima proprietate diver fa fedeffentiaunica: The foul of Man fra- med after the ftmilitude of all wifdom, dothbeareinitfelf the liknefs of all things x, and it is an intelleBuall fpirit, ever living, and ever in motion, audit is termed by divers names and appellations, according unto the offct of the work^ whtch it effeEleth : For when it vegetateth or caufeih to grow and multiply , it is called life ; when it contemplateth, it is termed a fpirit ; it is called f en fe, when it is converfant about the funUion , which belon* geth unto the external I fen fc ; it is termed the mind, when it is verfed about wifdom ; it is called Mens or the mentdl beam, when 'it underftandeth; it is termed reafon, when it difcerneth between good or bad; it is called memory-, when it vemembreth; it is fiyled Vo- lunty when it willeth ; and yet all thefe are but onely one foul , divers properties, I fay, but one onely effence. So that it is thefame eflenriall aft , which caufethlife, and contemplation; which maketh fenfe and intelleft ; which effefteth memory and

reafon:

22 2 MofaicaUVhilofo^by. Book z.

reafon; and, tocondude, that willethornilleth. Which being thus. Is it not a finfuU ihin^ in ignorant peii'ons, to make the occult adlions ot th's abrtru e fpi- rit, by which they liv'^j inove, underhand, difcern between good and evillj re- member, fee, feel, hear, touch, and talt, the efteds of the devill ; snd confe- quently to rob rheir bight foul or her honour, inrtead of giving her thanks for her aifillance, by afcribirg her arcane operations molt irreligioufly and fallly, unto the devill? And why 1 pray? Why,becaufe they cannot dive into the depth of her atlivi- tv, by whom they thcmfelvesdolive, move, andhave th.;ir being. Yea, and to limit her afliviry with bounds, according unto their pleafure, who (though they know not fo much) have their life and volunty from her, which limiteth them ac- cording as fhe pleafeth , who is infinite in her b.^einp ; for fo much as fhe is a por- tion, not divided from that Divine Emanation which is infinite in his extention. It is evident therefore, that this vivifying Spirit can fend forth its adtion unto any mark in the world, from any fpecifick nature, but efpecially from the Microcof- micall creature; andthe rather, if the mark be of the fame fpecifick condition, and the vehicle of the fpirir, namely theeffufed blood, meafuivngfirftthediltance between the wound and the Ointment. Moreover, we fhall find this conftrmedby other of her operations, effeded in the fame Microcofniicall Mine, from whence it emitteih its'beams, atan unlimueddiftance. As for example^ It is found by experience, and that by naturall means , without any fufpition of Cacomagicall devices or fiiperiiitious artifices, that if a perfons urinethat hath the Yellow Jaun- dis, lie conveied at the diftance of a hundred miles (as by an honourable Perfon of nofmallrank, and entire in Religion, I am informed, whohathoften times made the tryall hereof) unto a place where a compohtion fhall be made of the urine, andafhesof a certain tree, commonly known and had in this Kingdom, with cer- taine blades of Saffron/as hath been told you in my Book,entitled The Sqiteez^ing of Parfuyi Feflei^s Sfonge) it often-times cureth that difeafe, when the belt of Phyii- call experiments have faikd ; andthis Medicine mifleth feldom, where the difeafe iscurable. And now I will relate a true Itory, which befell this latt yeare 16^0, upon a Chirurgion's wife , who dwelled not far from the Tower of London: She fell defperately fick of the Yellow Jaundis, and hadhck gripings , and fh outings withall, about her Stomack; my felt after many others was called unto her, buc prevailed but little by our Phyiicall means over the difeafe-, wherefore flie hearing me tell of the many cures which this Noble Earl I fpakeof, did perform in having the Parties water, (lie fent herman unto me with her water , to requeft me to make fome meanJ unto the Noble Man for her. The fellow was fent by me with a let- ter four miles into the country > and when he came unto the houfe, he found two that were there to give thanks for their recovery : For by that means they were cured. Theu/me was received for my fake, andthe fellow fent away : Buc mark the confequence ; fo foon as the fellow was parted with the urine, the fick woman was tatled unco by demureGoflips.and told that it was done by witch-craft and the devill, and therefore dangerous for her foul, which made her rage and cry-out upon witch-craft , and was much difcontented; which when I heard, I came no more unto her,efteeming her ungratefull, and fent fuddenly to the Earl, to requett him toundo thebufinefsj andbreak the clods; which he fent me wo^^d he would do, bur told me it was to late : For (faid he) it will work theeff;c^howfoever. Indeed the woman mended immediatly after it, and no doubt did afcribe rhe cu-e unto fome other inefficacious Phy ficall trafh, applied per chance unto her by fo ne Mountebank. All thisi fpake to my knowledg; and I am not ignorant of the manner of the cure: For it pkafed the Noble Perfonage to impart un-^o me the nunner; yea, and the Ladies his daughters have cured many of this difeafe; afwell richaspoore, who have made fome means unto them for this cure. And thii; wor- thy Lord did affure me, that he had cured at an hundred mile's diltance. I cannot chofe but make you acquainted with another cure, which he effefted upon a noble Lady that was my patient. She had extreamly the Jaundis, and though I did in fome fort remove them for a while- yet it returned again. I then reqnefted th: Noble Knighc her husband to fend her water unto the forefaid Honourable P.^rfo- nage, and promifed him to write my letter by him- All was done as I coun- felled, and rhe Countef< her felf took it into her carerodifpofe of the water; rnd therather, becaufethe Lady that was fick, was of aNobleParentPge. Somewhat iw-ousht wirh the difeafe,- but not ro our purpofv.- : Whereupon I did vifire 'hi"; Noble iSlan, and told him of the fmall fuccefs that his Medicine had. He willed

me

Sed. z." AJofaicall Piilofophy, 233

tne to fend her water once more ; and cold me, that a Lagy vva<; with him in the forefaid noble patients behalt, the day before. I lent ogiin hor water , and from that time forward fhe mended apace, and \\i^ perfectly i. u ed. There are a hun- dred who can jultiriethis tobetiue. Neither^ an it be aJLdged , thit it might b^ done by fome medicine ufedin the mean time. To > ut ott this objedion, flie was prohibired for all that fealonto rake any medicine, but ba-'e food onely. Now the reifon of this cure is nootherwifeerfecSed, then th4t otthe weapon-falve ; for the fpirit of the blood in the infefted perfon , h.uha continuated relation unro his falc , yea, and its habitation is in the ireall fait ot the blood , whi.hb.inga fubrle earth, in the center whereof is the I'pirit conttafted , andbe ngpirtly difpe'-fed in theurinejwhK his the whey of the blood, it fucketh anddraweth unto it his like from the infeded body, whereby it b;ing, as it were, refufcirated , andnewly re- vived, it emitcech new beamsto meet , comfort, and correiil rhe infeded beams, emitted out of the tick body. And again, the infefling fpirit of the iiteritious hu- mour is, b"y vectueofthe fait inchealliesj and fafFron, conquered and tarn d;fo that as it diech, the infuUing humour, and his venomous fpirit , decayethandfa- deth by little and little in his ftrength , till it be finally qiiire extinguillied. Whereby it is evident, that by one and the fame medicine, the fpirit in the urin's fait, and that in che lick- man's blood, are both fympathetically refrefhed and pu- rified, and the flame of theevill infecting fpirit of the difeafe, as well in the urine as rickbody,is ancipathecically quenched and annihilared. In this refpedt therefore, we compare the compofition ofu:ine, allies, and faft'ron in this cure , unto the weapon-falve J in the confolidating of wounds ; and the urine carried from the fick unco the mafs fo compounded, unto the blood or fpiriron and in the weapon; and the exfufcicating of the congealed fpirit in chefalt of theurme , nnro the re- vivifying and exagitating of the fpirit in the dead blood, or fucked up by the po-y fubftance of the weapon; fo that we fee here all one confenc : Fo- as rhj dead blood came from the lively fountain of blood, fo the urine was the whey or ferous fublbnceof i:he famewell-fpring, not left delUtuce of the bloody fpirits.

What fhall we fay unto the ad ni'able effects, in the tranfplancarion of rhe bloo- dy fpirics in man , into other animals or vegetables ? Venly,ic is a thing well known unto fuch , asarewellfeen in the myikries of natu-all, nico.ofn'cal! , and macrocofmicall Magii:k , that the fpirituall Mummy , vvhofefeat is in the mi- crocofmicall blood, may be fu. ked or drawn out of mans uody by a Magnet, excra- Aedout of the famefubjed, andtranfplantedintoa bealt, treejo^he-b ; fothac the difeafe alfo of the li:k mm may be conveyed from the (ick perfon in^o the n , by means of this microcofmicall Magnes , the pradife whereof fhall be expreffed more at large in the next Book. Alio JJj^tnnes R>t»tdius PharArnu^idns doth profefs, that he hath cured divers of the Gout, by cutting off the haires of the feec and thi^hes, and paring off the nailes,andthrulHngofchemintoahole which he bored unro che very pith of an Oke , and clof\ng o: ramming up the ho\e again with a peg or pin, m.ade of the fame tree , and afterward daubing ic up , and covering ic over wich cow-dung. Then, faithhe, if the Gowte come not again wichin che fpace , ofthree months , the Oke will befufficient to draw magnetically unro it the dif- ea{e; but if che Gowc come again within chree months fpace , it noteth the infuffi- ciencyofche Okes magneticall vertue. Wherefore then he proceedech after chis manner : He borerh a hole in another Oke as before, and keepeth thofe pieces which in che boring came oncotche Oke, andbruifeth them, andquilrs or ilitcheth them up in a bag, and applyeth them to the member grieved; and this he doth jull three daiesbefo-e the new Moon: Then in che very hour of the new Moon, he taketh away rhe bag, and taketh out the bruifed wood, andputteth it into the hole of the tree, and '■a'nmeth it in with a peg or pin of the fame Oke. And if for all this the Gowt fhill be perceived within three three months after , then he cutteth ofFche hair and nails of che feet, and tyeth them unto the back ofaCrab-fifh , and cafteth ic into the running water , andthe gowcy perfon will becured. This D~i£tirof Phyfick doth profelfein acercain Book of his , fet forth by him in the German Tongue , that he hath cured many by the firft experiment , and many other by rhe firft and fecond , one after another ; and laftly , many defperate ones by the firft , fecund, :ind third. And he faith, thac this manner of cure is commonly found cer- tain in thofe Gowts, which happen of a fulphureous caufe ; but in thofe Gowts which rife from a Mercutialland fait nature, it often faileth. And therefore lea- vm^ this ■Tiionetick manner of cure , hebetakethhimfelfunroa more extemall kind of remedy' Hh I

234 Mdfaicall Pbilofophy. Bookz,

I have (alfo in my, Squeezing of Mr. fo/tr's Spunge) related unto you , the ftrange'iympathyvvhuh is bawixt the Vegetable, czlitd Ksfr.-fol^s , anu the ma- trix of a woman, and how it being laid in Plantain water, ittlofcih itfelf; and if apart ofthat water bed unkbyawomanchat is in Travell, and the herb in the wa- ter be removed into another houfe, yetat that very inflant that the woman is upl on delivery, the flower or herb will by iitrle and little open it fdf, even as the matrix of the woman dorh : An evident argument , that thofe beams which ilTus from thefe two , do fynipathize with one another. To conclude, it is moft evi- dent, that feeing the Ipirituall Aihalicall vercues^ in each inferiour creature , do defccnd from ccleRiall Ibrs, and are of one continued n«ture with them , as the Sun-beams which are here below , are not divided or feparared from their foun- tain of light , it folio weth, that they emit their beamy influences unto one ano- thcTj evenasrhe two ftars do in heaven, from whence they are animated: fothatif the two liars in heaven befriends, they both do fympathize in the occurrences of their emanations with one another ; but if they be enemies to one another in hea- ven, rhey will, in their applications of beams , antipathizeand decline from one another. And as touching the diftance which they obferve in their mutuall adion with one another, we mult miagine it to extend it felt fo far, as their beams are able to apply to one another. And I would have fuch men, as are onely converfanc about fenfible affairs, know , rhat the adVion of thefe creatures byafpecl unto one another, do operate occultly? though theeffeft doth not alwaies manifeft it felf unto our fenle; but withall they ought to tonceive, that the nearer in naturall affi- nity the liars in heaven, and confequently the things beneath, which are fubjed unro rhofefpirits, are unto one another , the more efficacious will the fympathi- fingefteds prove, by reafon, that then their beams will meet direftly, that is, without any fwervirg or declination.

CHAP. VI.

ThAt the deviil doth makeuj'e of naturall things to operate his firatagtms amorgfl men ,

nit bout the which, he cn/i effi£l »othtttgtrsily ^ but onely frefiigioujly , or by dnujion i

■^'idf n hethtr thofe Naturdil things are thtrefove Cacomagica/l , and to be ef-

cherred uf Jl-fankjftd , becaufe their fccret effeliis do fumetimes

confoi m themselves v.nto the vuliintj of the divill .

WE read in many places in Scripture, chat the devIU maketh ufe of Gods creatures, to bring topafshis fecret devices and ttratagems againll man- kind; as for example , Satan, toimpovetifh and ruinate the fortune of patient Job, did make ute of the winds , and did call ( as the Text faith ) the fire of God from heaven to confume his cattle, God forbid , that we Ihould elieem for this reafon thefe creatures of God to be cacomagicall and diabolicall, becaufe God madethem ad to accomplilli the willof the deviil : He made him alfo aPrinceof the aire, infomuch as he hath power to ftir up tempelis in the feas , and Itorms in the elementary heavens; and therefore the aire by lome is called. The Synagogueof Satan : What ! mufi we therefore abhor the aire and winds, becaufe the deviil doth at fometimes ad by and in them his mifchievous feats > when as the aire is cleared and purified from all corruption ( z^-^rifiotU faith rightly ) by agitation of the winds, for if it were not excited andmovedby the winds, it would putrifie, as the Handing waters doch. Again, if we fhould fly from , and loath the aire, how fhouldwe live ? when the airy fpi'it is the fpirituall feed of our life. We read alfo in Scripru'-es , that God caufeth the Sun indiff^erently to rife upon the good and bad, and chat the Sun and Moon do harm or hurt fome , as again they are comfor- Pfal. III. 5. table and propitious unto others; and thi^izforc David (mh, The Sun (h^ill not ha>-m thee by day, nor the moon by right. The Moon, which is termed by the Poets, Hcc cate,'\% thegoddefs of witches , for unro her did the famous Enchantrefs Afedai* make her orifons, for rhe furthering of her purpofes ; and yet the aire, che water , and the earth, are feafoned with her humid or madid vertues , and the plants, yea, and animals, do acknowledge her rhe Patronefs of vegetation ; (he maketh the feas tofwell, and again, by another kind of her pofitionorafped , the feas are abated in tiieir pnde , and humours are more fcanry in every living or vegetating thing : Yea, we finde, that all the mslignanc watry fpu its are fubjed unto her influences;

and

SeSt.i] MofaicdlPhilofofbyl zit-

and that Satan alfo taketh his advantage on the diverfe pofirions of her » or Con- junctions and applications with other as well fixt as erratik (larrs to work his fears: for he is an old beaten Souldier in ARrology, and knoweth the effects of every fi-. tuation of the heavens , and therefore can take the advantage of their llrongefl influences, upon animal, vegetable, or minerall creatures, which are fubjed un- to them, he knoweth the due times when chey are poured down upon f hem, and is expert in their virtues, which are thenonely of greateft efficacy and force, when the powerfull point of their proper conftellation Itriketh upon them, and lUrreth up their Centrallfpirits, to ihew forth the uttermolt of theit occult or arcane na- tures and conditions, and then at the very infant, he coUedleth the herb or Hone, or rhaketh ufe of the Animal's members, orteacheth fuch as are Sorcerers todoit, wirhofik knowing the myltery of the conlkllation's concurrence or ap- plication at that time of the colleftion with the naturall creatures fo colle- cted; So that when they attempt to make ufe of the fame Simples at another time, they find them weak and of none effed ; becaufe the fpirits of every herb , animal , or minerall , are weakelt , when the ftarre which is their nur- ling cclertiall mother, hath lea(t power or dominion in heaven. All which the true Altrologicall Philc>fopher knoweth right well by experience , to be true : For gathering of a Simple at the point, when the conitellation , as well fixt as erratick, which kath the eflentiall dominion over it , is in his greateft dig- nity and power in heaven j he finderh an admirable efficacy in it , as well in his oc- cult as evident property ; when contrariwife, if it be collefted at a feafon, where- in the heavenly Patron is weak and feeble, rhey will appear as it were faint and al- moft dead in their power : Whereby it is nioli: apparent, that it is the naturall creature's, whichby their own eflentiall natures work, even as well thofe fympa- theticallasantip.uheticall etfeiSls, which the devill doth make ufe of to perforin his devices, even as thePhyhtian, Philofopher or naturall Magitian doth, to effe£l their own ends. What fhall we fay then? what? that whofoever fliall ufe or operate by the fame creatures, be they animals, vegetabls, or minerals , are Caco- magicians and their work diabolicall; becaufe the devill at fome times maketh ufe of their fubtil and abtirufe aSion , tobuildhimfelf a nameamongft fools > Is ic not Godthat worketh fuch effefls in thefe his crearures ? Did he not by his Word beftowfuch virtues on them in their Creation, and continued ir in their fuceiTion by generation ? Why then is it not as polTible unto Man, who is framed after God's Image, to know the true time of the collection of thefe creatures, with the ufes and virtues thereof, as well as the devill ? What? becaufe, forfooth, he fince the fall Adam, is blinded with ignorance, and cannot fee or diRinguiOi light fromdaknefs? That -^^i^iw knew the virtues of the ftarrs and of every particular earthly creature fubje£t unto every one of thefe llarrs , we partly gather out of Scriprure : For elfe could he not have afsigned a proper name unto each of rhcm, agreeing to his nature. But if the fucefsion of Adam is blind, and cannot dilHn- guifh of colours, and therfore is ignorant alfo in tliefe hidden rreafures of God; How, I pray y^u, came the devill co have fo Azzt^ an infight 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 darknefs. Oh, yru replyv the devill is a fpirit without body, andthereforeisableto difcern the hidden things of God in nature, fooner and beter then Man, who is a grofs bodily creature. And again, Mandieth every Age, bur the devill by reafon of his long continuance, is of great experience. I aniVer : That though Man die and continueth not long ; anil though he be obfcured in his underllanding by reafon of his Fore-fathers fall; and though he be dadorindued with a dark and coT.berfom body , yet hathhethe re- velation of the Truth, and a difcovery of the nbllruce mvlteries of Naturall things firll from God, bequeathed and left unto him by fucceuion; that is , by a Cabaliiticall tradition, even from our Fore-father Adant, and by the revelation of God's Wifdom, or the good Spirit, which he hath bellowed upon rh- Elect : S«p. ?• i7" For by it (as i'o/o»«o« himfelf dothre(lifie) he came roknow the difpofuion cf the Earth; the virtue of the Elements; the beginning, end and middle of times; rhechange of manners, the divilion of times; the courfe of the year; thedifpo- fitionof the rtars; the natures of living creatures; the condition of beafti; the force of the winds: the differences of Planrs; the virrues of roots ; yea, faithhe, ana I d\fcove"ed all hidden and abdruce things •- For Wifdomwho is the worker of all things taught it me , err. And again , it is faid , that he knew and was inft-u-

Hh 2 aed

21^ MofaicallPbilofifbyl Book i.

fted in the myfteries of all Plants, even from the lowly Hyfop, unto the lofty Ce- dar of L^b^.fon. Was it th;n a diabolii.all a£tion in Soii>mon , to look after , and to praclife upon the abitruce natures of Plants and Animals, and to find out by his skill in Ajhology the pcoper Itarrs, which are their true Patrons and charitable Mo- thers in heaven, and to make elsdion of their due times and feafons in gathering of them;bcingthattheDivineVVifdom that made them, operates in them , and by them, taught him rhis skill; becaufe the devill alfo is by his acute cbfervarion made partaker of their knowledg, and dorh makeufc alfo of all thefe things to ferve his own turn: What? beiaufe,Ifay he, hath this knowledg to eleft every Simple , in his force and feafon, by obfervation of that reference which is be- tween the ftarrs and them; Therefore murt 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 Scrinrures fay, that God made themallfor cheufeof Man, mull they be efteemeddiabolicall in all that ufe them, and therefore be forbidden, becaufe the devill doth fometimes ferve his turn with them ? As who {hould (ay, that God (hould create any thing, onely fo^ the de- V il*$ ufe, and not to ferve man in each necelliry , and that according unto his free will; being that it is faid, that He gave man power, and made him Lo^^d over all his creatures. What if the animal, or vegetable, or mineral Simple , do in lome cafes harme and prove venomous, yet in other refpefts it proveth fahicary. There is no wind fo bad, but bloweth unto fome men, good.

ThtCoHcquintiia, ScAfytoriy, EufhcrbiHtn^ C ^ cumer aftn'ww, Titimal/j Bears-foot , Flammnia, Garlicky, and fuch like, in the vegetable kingdom, prove in fome re- fpe£ts venomous, and yet may be applied after a falutary condition, unto the bo- dy of Man. hUo j4 > fen ck^, O'fiment, /Int'.mony^ Qy.ick -fiver , and fuch like, iri the minerall Sphere do kill, beingmalevoloufly and without corredion appli- ed. The Toad, the Viper, or Adder, the Spider, the Scorpion, theCantharides, and fuch like in the animal region, are deadly poyfon unto man-kind ; and yet they may be fo prepired,that they may prove wholfome medicines unto him^and become counter-poyfons. But be'.ides all this, as there is nothing in the world , that worketh mo^e effeitually by Sympathy and according unto nature, than one wholfome and found nature doth with another ; So verily is there nothing, that operateth more Antipathetically , and contrary to nature or deiiructively, than the corruption of an errpoyfoned or infeded fpirit , doth with a wholfome fpirit of his like Species, And the reafon is. becaufe it coveteth and defireth by an earnetl communication of his beams, ro receive (as it were help and fuccor in its diftrefs from the found Ipirits , unto the irradiations whereof, it applierh it felf for relief: as we fee in the time of contagion, the fpirir ariilng or emanating from the infected perfon, spplieth his infefted beams g-eedily unto the emanating fpi- rit of his wholfome like ; andfoby a continuation of one unto the other, rhe fiery venome of the one impoyfoneth and co-inquinater h the falutary nature of the other, and that onely with his fpecifick like : For commonly the Plague , fami- liar unto Men, doth not (iick or cleave unto the fpirit of bealts, namely unto that of Sheep, and fuch other. As in like manner, the Murrenin hearts , infedleth nor Man's fpirit; but the like fpecifick nature is evermore aprert , to embrace and apply hi= beams nnro his like : For this caufe therefore it is evident, that as out of a wholfome Mnn , there may be had a fpirituall Mummy, which is wondrous hcal-hfull and falutiferousunro mankind; in.omuch that for his univerfall re- fpefts, ir rnay beefteemedasaPrfw^r^.torcatholickmedicine, topreferve healrh* Soalfo rhere vrM>y be atrrsfted our of Man , afrer a rtrange manner of corruption of his fpiriturli Mummy, a venome, than the which there cpnnot be found a more pernicious c malignant one to mankind in the world: For this reafon Therefore, a certain y^-'i', (as T was by a Merchant that came newly from Fefs\x\ Barbar, untoi-f- for» credibly informed) after he had beheld an E*^/</) Marriner in the fhip, who had a red hc^d, and f.iining himfclf ro be much taken with rhe love of him, wrought fo with him, that for ?oo Pound, he agreed to fell himfelfunf^ him f^"- hi« fine, thinkingin tinieto come togive his Jewifh Mafter rhe flip,, and run iwayr Within awhile nfrer the fl ip being ready to rerurn, and the Marri^^r^ goi'^^tonke their leave of their captive fallow, they refortedunro the 7i?"'s houfe, who after rh^y had demanded for their fellow, led them into aback Courr, whce they found the red-headed captive, hi -back being broke, and a s:agge in his mou'h and chop -"nd throat fwoUen ; which, as he faid, was caufed by the Hinging of Vipers, which

were

Sea.i: MofaicaliPbilofofhy: 2}j

were forced into his mouth ; and fo hung up and expofcd unto the hot Sun, with a hlvec baton under his mouth, to receive that vviiiLh dioppid from his mou.h ; of which (as he related unco me) the 7'''»' made a kind of poyfon fo deadly, that ic did furcty kill where it touched; affirming that he fold it at an excelfive rate. The like was etfeded, (as I was told by the Pope's Apothecary, dwelling in Avi- ttion ; and Gnce, it h-irh been contirmed by others, that came from Rome) by a cer- tain Cardinal, who immediatly after he had gor his red-headed Miitris with child, - and nouriHiing her with all thedelightfuU damties that might be , till flie was de- livered, didinafe:ret Court in his Pallace bu-y her, armes and all, unto the paps, and fo let loofe unto her TWO hungry Afps, or, mGermtut heard it related, two deformed Todes, the which making immediately unto her dugs , fucked, anditi fucking bit her , and impoyfoned her dugs ; and when the Todes were full , that milk became ( as he faid ) i'o venomous and deadly , that it infected any one that touched it, it vvaj fo fubcle and piercing. And belides ,(as theformer Ilorygoech) the woman was taken up , and after her back was broken, was hanged her legs up- ward againit the Sun , to receive that venomous liquor which dillilled from ic into a Ulver veflell, wherewith he intended to have poyfoned that Cardinall, which flood as a block in his way between th; Popedom and him. But all wasdifcovered, and he, according to hi unerit, did endure the fiery triall for it. And the reafon why the red- headed man or woman is elefted molt fit for this purpofe, is, becaufe they are fubjeit by their nativity unto the influences of the Sun , and therefore are the more cap.ibleof , and obnoxious to corruption; wherefore their fpirituall Mummy being conraminated by the animal poyfon , is after his fermentation and putrefaftion , made admirably fubtle , and exceeding malitious. And al- though the fympithecicall defirebe inth^fpecifickMumny , tobejoyned with fais like, yet by reafon it is infected, and intoxi:ated by that antipatheti- call fpirit of the invenomed bealt , which hath got the malkry over it , in cannot embrace his like fympathetically , but it infe(^;^;th it alfo by his antipatheticall additament , and fo the accidentall venome converteth them both into his nature. That thv-re was a certain Hermit, that lives not far off from Aix in Provence, is frefh yet in every mouth of that place, that with the like philtre did infeftthe whole Cicywith fo dvifperate a plague, that it diddeiiroy moit of the people thereof ; onely they were preferved and cured when this Her- mir pleifed , who for that caufe was ftyled by th^ name of Holy Hermit ; for as hj p ^yfoned the hammers of each of the dores, fo that whofoever knocked with them was fo-thwith infeded , he that poyfoned had his countcr-poyfon to cure. Tnis d:villifh perfon was at the laft difcovered, and burnt alive, as he well defer- red. By the like ftratagem , a little before my comming into Prov nee, theplague wasb'-ou^hr into ru i>i\n Pia'n-'m, by certain lewdp^rfons , whofuffered for it, their flefli being torn from thsm by hot fiery pincers. Alfo lately, by the flrewing of a venonous povvdes the plague was mulciplyed in M'Uan , the confpirators difcovered, and executed: And thus by thefe wicked inventions, the intemall fpi- ritsofmenwereinfe£led,andtheexternill aire polluted. Niither can this tothe trueNaruraliil apppea: rtrange, finceir is proved bv experience, that a wholfome ai-e is oftenrimis converted by a venomous blali of the fouchsrnwinde , nto a cor-up"ed.ind contagious difpo ition , and the aire that was pure and unpolluted , isno\vbvrhepdt!ferousb^e.^thof a plaguy p;rfon, or the infectious carbuncle, or both, inquinated and mide venonous ; and that ai'-e fo corrupted, will alfo cor- rupt his next acy neighbour , which was found and h;alchfuU befo'e. Let us but obferve , how rheinfe£ted fpirit of the plaguy perfon, or one polTeifod wi'^h the fmall Pox,or Me.ifcls,Ptilick,orOphthalmy, or blear eyes, dorh infect the fpirit of a found m^nat a good diftan e ; and the Leprofy, Epilepfy, Fren:h-Pox, by an immed'arc ront^ct ; and we iTiall find, how that whirhwiscreated wholfom and falutarv in man, is become contaminating and venomous by difotder. Whit there- fore fhall I fay? mufl we con lude, th 't we mufl abandon our own nature, becaufe it may be mide infectious and deidlvunro u^? Nay, mul we therefore eleem hu- man ni'^ure to be therefore .ibhominable , and:ibhorredof man , becaufe the wit- ches and force'ers do, bv the devills doctrine and mltruttions , make ufe of mans flefli, hair, miles, excrements, blood, yea, and of both his fpirituall and corporall Mnmmy, to bring their wi;ked purpofes and inchmrmenrs to pifs? That this is fo, we find it as well maintained by Hiflo'-y , as daily praftife . obfe^ved amongft the witches; for -<^/>»/e;'/<x( who, for his magicall relations, wascenfured byfome

to

23^ Mofaicall Fhilofo^hyl Book 2;

tobeawitch)telleth, how his fweet-heart ftr^),vvasby her miftrefs 5 being a noto- rious witch , lent into a Barbers fhop fecretly tor mens hair, to employ it a- bout her witchcraft. AUb he fheweth, that it was a thing fo frequent in thofe dales , Ijy reafon of the abundance of forcerefi'es which abode in Tl.ejfaly , to have watch-nien with itore of lights, to attend upon the dead corfesor corps , imme- diately after their death, to hinder and prevent the witches, which uled to come infecretlvby night, in the form of Weafelsandfuchlikefhapes, to (teal awayfome put ot the carcaie to ferve their turns , about their wicked arc. Moreover, it ij a common thing, amongll them and the Necromancers , tofrequentthe Church- yard';, and to vilit the graves of luch as are dead , either for fome part ofthem, or elfe forapiece of their winding-flieet, o'r of the ccffin wherein they were buried , by reafon of the fpivituall Mummy which (Hcketh unto them, to etfect their cere- monies and naughry devices. It hath bten confefled by a witch , that deltroyed a Noblemanschildrer ofthisLand, that flie could have no power over one ofthem, till flie had recovered an old glove that it worcjand afrerward fhe had power overit: the reafon was , becaufe of rhe relation which the fpirituall Mummy of the child , that entered by fwear into the glove, had with that of the body; nootherwifethan that fpirit upon the weapon hath, unto the fpirit of the wounded body ; fo that as that fvireth, either in hoc or cold diftempers , foalfoic fared with the fpirit in rhe ^Yound , as it appeared, when the ax orweapon was uncovered by chance, the woundwould be dolorous and diliempered wiih cold ; and when ofpurpofe part of the oyncmenc was pared off from che weapon , thac part of the wound whi..h correfpondcd unro it, would ake andbe troubled ; foalfo the witches , applying their na\ightv v.nom unto the Mummyin theglove, fl-iooe, orotherparc of the worn-n-iirt,fmock,fock, or futh like, do produce their venom.ous effect afar otf. We read alfo in caccmagicall books , in what eUeem the members of young chil- dren were among enchanters, and efpecially their skin, ofwhich, after many dia- boHcall and nei.romancicall confccrations, they create their virgin parchment, on which they write the names of god, of the angels they invoke, andthechaiailer of the planet or (hrunto which they do belong. Mult therefore the magnerickef- feft of mans nature, or fpirituall Mummy, with his like, be efieemed damn.ible and diabolicall , becaufe the myilery thereof is by thedevill revealed unto witches , and the fecret properry thereof converted unto an evili fenfe , and unchriHian-like ufe? Mu[l aire be refufedand banilbed from man , becaufe it maybe by bad means corrupred.and fo be made to kil:or is fire to be excluded as condemnab!e,for thac it, being ill applyed , provethnow deltruftive, which being rightly applyed, doth cherifli and comfort? If by contaminating or changing our fpirituall Mummy into a ccntaginus and venomous difpofition, we infect another, as one plaguy perfon poyfonethano'her, addijUns; and one houfeon firefetteth fire unto another, though It be not contiguous or touching : mull therefore the ufe of the aire and fire be condemned, and banilTied from mans ufe ? Or, mufl Gods fire from heaven be abhorred, becaufe Satan made ufe of it inadeltruitivefenfe, andforiheruine of Jo^'spoflcfljon ? Shall, I fay, the occult property of the fpirituall Mummy, and rhe admirable efficacy of mans fpirit , invvhoUbmeandfalutary ufes, be therefore - efchewed and abhorred, becaufe by infection it may be converted to a poy fonfome difpofition ? Shall a good fword , whi>h is ordained for the defence and fafeguard of its malkr, be therefore b:oke and call away , becaufe a bad man killeth another with ir? A good thingbeing ill applyed.may do harm. The influent e and I'ght of the neavenlvSun,in the which is the fpiracle of life , being ill received , doth fome- time breed unnaturnil effects , yea, the devill himfelf maker h ufe of ir, to ferve his ufeat fevcrallfcafons;and yet neither it, nor his vertues, can for all that be elke- med diabolicall. In like manner, if we dcfcend froai the animal fphear, unco the vegetable and mineral , we find, that che notorious Enchanrrcfs Medif, made fpeciall ufe in her em hanrments, ( as alfo the fame is related of other forcerers and witches) of he;bs , Oones , and mineralls , without the help cf which naturall things, neither they, nor their dev'll, which revealed unto them their fecrer ver- tues, could «.fF.d or accomplish their dehres. Andfor thispurpofe, ( as Ox'/^ tel- lerhthel'o'-y) flie fearched the lofty tops of ^rt, to find out herbs for her pur- pofe-. M.my operate their feats by the vertuou"; property of ftones , which the devill doth deliver unro rhem, though they themfelves know neither the Harry influcn^ethar giveth the for< e , nor yet how they fliould be prepared for che ope- rations of fuch llrange effects: As for example. There was a witch in ScotUiid, who

ac

Sed:. 2. Mofaicall Philofofby. i j o

at her arreignment did confefs,thac by the property of a ttone which was taken from her, flie could difcover any thing, namely if a thing were true it would fweacand'if it were falfe, it would not Ivveat ; and alio it would reveal other things unto hor by changing colours. And again, wh'^n they defiredto fee feme conduiions fro.n her flie faid, that it they would let her have her (tone, (lie would (hew them fome : But they fearing that flic would efcape by that means durlt not let her have it , but did burn her at theQueensFerry in ScoiUnd. Some are inllru£ted by him to take a metal andto prepare it under his proper conllellation,and to gtave on it the charafters of the (tar, and Angells belonging unto it, at fuch a time as the ftar is molt potent in heaven , and well encountred by other Planets. And then they find thefe plates to be of a Itrange efFe6t, in many Magical executions. What? And becaufe the devillknoweththe virtue and properties of thefe naturall things, and can inftru6t hisminitersin theevillufageof them; therefore dorh it follow, that Adam, and Solomon, andthe wife MagitiansoftheEalt, and many othergood and godly per- fons, do not know their virtues, their times of collection, and their manner of application in goodnefs ; yea, and if they fee a jult cau(e in a contrary fenle , and that without the tranfgrelTion of the bounds of naturall and lawfull Ma^ick, whofe true fubjeCt is the Spirit of Wifdom^ which is the Bafis or foundaticfn of true Naturall Philofophy ? What make we of the means which Mofes uled , when heby difperhng of aflies , brought the botch over all i/£.gjft ? But fome will fay, that this was fupernaturally done : Let them but look into the occult Secrets in the nature of other aninnals, vegetables, and mineralls, and they fhall find as great myiteries as thefe contained naturally in them , all fufpition of commerce with the devill being fet apart. Was the reverend Father A.bertus Magma' z Caco- magician, becaufe ne reciteth the abltruce, occult, and mylticall virtues of Ani- mals, Plants, and Stones. The like did //^ww , PUto, and many other pro- found Philofophers. Ormuftthefebethepupills of the devill, becau(e they know the limes and houres of their coUeftion, and manner of preparation, though they kept that fecret unto themfelves ? No verily, for they had it from tradition, name- ly from the my{ticall and profound Philophers or naturall Wifemen , fuch as So- lomon^ Hermes^ and the wife men called M^?i-i or naturall Magicians of the Ealt, which revealed them unto the worthy, by fucceirionfromone Age unto another. Was it not a wondrous propery in Gy^f/ his ring, that cold make him, by the naturall property that it had, to walk invifible ? And yet forfooth the blind bu- xardsof our Age (fuch,l fay, as Mr. i^i/tfr, and his Complices are) will have all thefe miraculous effects in the creatures, to proceed from the devill ^ and fo de- prive the Omnipotent Spirit of God, and his Nature, of their right; when SoL- mon in plain terms confefleth, that all the knowledg of the fecret times of Ele- fticn, of the myfticall natures in the (tars, of the occult virtues and properties of Man, Bea(ts, Plants, andRoots, and all things elfe known or unknown, pro-

1 r -L- r_- • -r /^_J 1 -1 .: U- i j i. - i ^ f ,

eth, and difcovereth unto man, the abltruceniylteries of Naturall Philofophy, whi(^hconfi(teth in the knowledg anddifcovery of naturall virtues, as well above as beneath. And fecondly. That it is the fame Spirit that made thofe virtues in every fpecifick thing, namely in the (tarrs above ; and in the animal, vegetable, and minerall kingdoms beneath. Which being fo, what can the devill, bein^but a reafonable creature as well as man, do, in the creating of thefe effentiall virtues- by which he worketh his feats , more then man? Or why (hould we artribute that unto him, which doth rightly belong unto the all-creating and acting Spi- rit in the internall creature ? If man pleafe, he may attribute the wickedneffe of the aftion unto the devill , which inltigateth man to evill, and teacheth him the means to effeft his bad intent; that, verily , doth of right belong unto the devill : For he was created for a de(troyer,as the Prophet //'»'<« teftifieth to us; and to effed irhe makethufeof God's naturall creatures; for he ufed the fire of God from heaven , to deltoy Job'z cattle, and the corrupt aire to kill with the Plague or Pe- ftilence the Ifraditesio: Dav.d*s (ins : Neither was it ever obferved, that he could do ought againit man of himfelf, faving onely in temptation : but he operateth to deltroy, or make iick by fuch naturall antipirhi(ing means, as God hath framed for a direfterufage ; although alfo unto fome of his veneficall fchollers, he is plea- fed to (how and reveal a counter-poyfon, by which they may by a (tronger fympa-

thecicall

I ^o Mofakall Pbilojbfhy. Book 2.

theticall operanon, drown ■ or extinguifh luch antipatheticall efFeCts as they have impofed upon man's externall fpiric, when they are moved either forfear of punidi- ment, or for gain, or for compairion to do it: which is the reafon that fome witches can undo rhofe afflifting maladies , which they themfelves , or other witches have laid on perfons ; but alwaies they rauft operate by a reall and mani- • feftnatiirall Subltance, asare Powders, Ointments, Herbs, and fuch like. As iDcmsinX' for example: Clmd,ta, Fdica, Joauf Bdftno and Nicola Plfcatrix , with all their fir I. ' Society, in Lorraine-, Lonfelled the 9. of Alay 1581 . that they had delivered unto

themby thedevill, fubtill powders of three natures, the which were diftinguifhed in colour •■ For( faid they) that of a black colour killeth , being ftrewed on meat, or rubbed on the body , orfprinkled on the apparell; andthat of an afhen or reddifli colour, cr.ufeth difeafes : but the white Powder did cure thofe difeafes. And Odel!^. Boncariam being arraigned the 1 8.of January 1586. faith that it was the manner of the witches of his fa6tion , to Itrew a poyfoncd powder in the way where they fliould pafs, on whom they would work mifchief. And Trayicis Peri- ve , confeffed the 4 of -A/iww.'^f!' 1588. that an herb wasgiven her by thedevill, to be laid in the way that R'ibcrianM ( who did beat her for Healing fome of his peares) didpafs, which caufed himfuddenly to fall fick. Francis FoUers, and yWar^etfVarny, z^A lacobit Equine, confeffed the i 5.of Jatiuary 1584. that they had Ointments, by which they anointed rods and whips ; So that if they touched therevvith, but theveflments of any one, he died not long after. Alfo they faid, that if they anointed their hand with' this Magicall Ointmenr, if they but touched any one's garments, they diHd within a fmallfpace after. Thus you fee how the devill cannot work but by naturall poyfons : For nothing proceedeth meetly of himfelf , but preftigious apparitions, namely thofe which feem , but indeed are no more in effeft, then a painted image is in regard of the true fubttante.

And therefore let not the devil's minifters maketheirbraggs, tharthis commeth from his inventio'n : For the true Alchymitis fpeakupon their own experience, that their Matter when it is in rotting and black , is more delku£tive then the ve- nomous Tyrean or Serpent ,and therefore it killeth fuddenly ; wherefore they warn the operatours to beware of their Fumes : but when it appeareth in decoftion be- tween, white and black, it rcduceth the Patient into a ftraight between death and health; that is, into a licklyconliitution; and the white , which fignifieth perfe- ction of maturity, caufethljealth, and cureth infirmities, andpreventeth the ma- lice, that the black and afh colour bring with them ; So that you fee the devill can do no more of him felf then man is able. Again , for ftrewing of the deftroying powder, the famewaseffeftedby m.an's wicked invention in Millane , the yeare \62g. Andfor the Ointment which killeth by an immediate contatLt, the ]cwmd the Cardinall knew that wicked crafr, namely to abufe God's creatures as well as thedevill: for whofoever it touched, it killed; and again, the Hermit eftefted the fame bufinefs by anointing the hammers of thedoores, and had his Alexifharma- coworcounter-poyfonfor ir, as well as thedevill ; So that you may fee that the wicked-minded man, that abufeth God's good creatures, as well as the devill , al- tering it from the true fenfe , for which it was created by God ^ for the benefit of Man; may, righrly berancked with thedevill, and be termed jufily, a devill incar- nate, in that without the devil's furtherance, he can effeft many devililTi waies, todenroy,as well as thedevill, without flelli and bones. I conclude therefore, thatit isagreat abfurdity ; yea, and a grofs foppery or madnefs in ignoranr men, fo lightly to adjudgeandcenfure the abltruce Magtialia , or occult Myiteries of God in ISIature, as to affirm them to be adions or inventions of thedevill, though their effefts were bad, much lefs when they are good , and falutiferous ; as is that of the Weapon-falve, when it is commonly known unto God , and all truly un- derftandingmen, that it is the animal, vegetable, or minerall creature, which cf- fefteth theoneby abufe, and the other in the true property 'and virtue; that j?, for the ufe, for which it was created l»y God: For God created all creatures good, a*id confequently for a good ufe ; but it is the malice of the devill , that diverreth it from his trueufe ; which alfo is evidently confirmed by the Wifeman in thefe word's, CreavitDeus It! effentoTfinia, & fanabiles fecit nattones erbis terrarnrn, & Sap. 1.14. ' mneflinlUistfiedicamenffi'Mextermimi, nee Infer or um reanum in terra ^^ creavitque Sjp. I. 24, hominemifiexterminab'ilem, & ad irnarrinem fttniUtHdin's fHA fecit earn: iitvidi.i autem DLiboli morsintroivit in orbemterrnntm: God created all things that they miirht exijl erbe^ and made all the nationf of the earth who/fomej an-d there is nat any deadly thing

to

Sed. 1. Mofakall Pbiiofopby. 241

to befettnd within thcnt, nor yet the kjnfdam of hell anddLJl, nit ioK Hpo» the en, th. And he treated (J/Uan inexierm'wabL, ihm /.., to iafifor ever, jtnd he made him after his own image; Out de^-vheinrediniothewcrld by the envy afidmaliceofthe dev'll,&c. For know this, that before thefall oiyidaw, all things were ftreightly and rightly taken, and confcquently no: miitaken; but after that he had talfed of the Tree of good and cvill, hi;j corporall eyes were open , and the creatures were interpreted and dilHn- guillied for good andevill, and were converted unto both ufes-, for from that hour, the mylteries of iniquity and lighteoufneflc began to reigne in the world > and evill begin in the very iirli practile after the fall , to flioulder goodnefs ; and vice did firit prevail againl'f vertue , and by naturall means was employed by the firUt fruits of wickednefs , to wit , the vegetable creature, or a piece of wood, by the envy of unrighteous Cj/'^ , to knockout the braines of his 'righteous brother Abd; when contrariwife this vegetable creature was in another fenfe apiece of wood, namely, in the form of a crofs , ( Iknifyingthe oppofition which in this world is made between good and evill) an inurumenc of Chrift's death, without the which, there was no alTuranceof lalvation.

VVe fee therefore, that all occuit operations proceed from the hidden verc-uein naturall things , which were difcovered by Gods Spirit, as well unto mankind, as conceived by the Qiarp-witted obfervation ...f Satan. Unto good men, I fay, they were detected by the good Spirir, todogood, and prevent evill ; for except the evill be known, acounter-poyfon will hardly be found out : Unto bad men, they were adminiitred to execute mifchief and iniquiry. I will reckon up fome of thefe fecret vertues j in each of the three kingdoms of compound creatures , namely , Animal, Vegerable, and Mineral.

Firlt therefore for the Animal. The Owl is faid by Albenus A-lAgnns , to have many notable verfues; For, faith he, if his heart and right foot be put upon one that "lleepethj he will forthwith tell what he hath done, or any thing that you (liall ask him; and he Ciith, that it hath been tryedbyfome of his brethren to be mo'i true. And againjif one do but put it under the arm-pit , no dog will bark at him. Alfo the Goat's blood is reported by him , toturnglafs into aloft and malleable temper, iltheglafs be fod in it and vinegar, that one may handle it like pai^e , fo that if it be caft againlt the wall, it will not break. And if one maketh an oyntmenc of the fame compofuion , and do annoint his face with it, things WiW appear hor- rible and terrible unto him. Andif the faid compofuion be put in the tire , and there be prefcnt one that hath the falling-ficknefs , andaLoadHone touchhim, he will prefently fall into a fit as dead, and if fome cold warer be given him to drink, he will recover. So (fairh he) if a candle be annointed with the Camel's blood , all men in the room willfecm to have Camel's heads. And thus he proceedeth in hi? Hiltory, witft a defcription of ad-nirable wonders, which are effccT;ed by the oc- cult properties of hearts, vegetables, andrtones.If Mr. Fe/?(?rand his adherents fliall ' fay, that all thefe are lies, 1 reply, That it was a learned Philofopher, and famous Theologian that relaceth them, who, ho doubt, would, if he lived, tell him. That he lliould learn to underlland rhe hours of cleftions, the rtars that have dominions on the earth , and their times of exaltation or fortitude on the earth. And laftly, over what creatures in the three compound Kingdoms they have their proper in- fluences. For my parr, I know admirable fecrets in man and beafti, for the which thePeripatetick Philofophy can yield no reafon ; as for example. That the Pike or Jack-fi(Vie's guts dried, fliould mightily provoke urin; the fucking of blood from a Mole, whofe nofe is cut offfor the fame pu'-pofe, will cue the falling- ficknefs, andthatafter the taking of it , it maketh ihe party exceeding lick ; as ex- perience hath taught us , bythecureof aLady in 7C^«f , wlio was cured thereby: Alfo, tlvu it being burnt unto powder , infhould, by an occult nature, expell the cholick. That the heart and liver of the Frogs Hiould be approved , for the falling- ficknefs. That a Snake's skin fliould accelerate and hailen a woman's delivery. That the menrtrues in a woman fliould caufea Leprofie. That the Toad dried fhouldrtench blood, as alfo the Spider, being applyed unco the noftrills of him that bleederh, as I have often tried.

As for other occult miracles in rtones, mettles , herbs, and animals , the true fch-iUars unto.Vo/aw93,I mean, Hermes, Plato, A bertn.! Mae,""'i^''ff'^orJd!Sf and fudi like, arefuU; and doubtleffe they would not prove f i fottifli and indifcreet , ropubliiiilies, and to write things of impolTibility, averring themto be effected in their knowledge, and fo by that means, lofe that reputation , which they have

I i gained

242^ Mojaicall Pbilojo^by. Book 3.

gained in the world by their wiidoni But .15 concerning th2 pra(Ctife of our main bultncrt'e, vvhii.hi<;jCOULhingchwfympaiheticaU and ancipathecicall refp:^, chat is between the ditterent Mummy whlLh is in mans body , and the ocular demon- {Iration thereof , produced from the Loadllone, Ipurpofe in this next Book to fhew and prove more unto you , than any one hath done before me unto this pre- fent, as I may imagine.

The Third BOOK.

Which toucbetb many fra& kail Proofs , and experimeir- tallConclufions , to confirm the loving Microcofmicall

AttraSliony or fympatheticall Coition^ and afitipathelicall Ex- fulfion or hatred^ by the mag»etic/^and expulfi'Z/e pro-

pettj of the Macrocojmcalt Load-fione,

The Argument of this Bool{.

' I

The Author's Proem unto this prcfcnt Book , wherein he bricjflyand in few word^j rcciteth what is faid before.

Sap. 131.

T Have related to you in mj precedent di^courfe-^ and made f(ifjicie/)t proof of it ^ Coloff. z. t. "^_| that the fpirituallChri^ , the divine hPord, tr eternall rvifdom , is the true i>a- jis or foundation of the fjj'enlia/l Philofophy^as is proved ly the yipoflle's te^imovy^ jcJi. t. forafmuch as heis the fare and /^ezer -failing (o^ner-ftone^ on which eijery crea-

1 T't> ^- ture is huitded, and in ffhuni it confijleth'j feeing that in it is life , and that life is the rjj'emiatl lioht^irhich 'Jvijieth all ib:ngs , and confequently oprrateth all Aft. 17. in all, as the Scriptures do fujficientlj tejfijie : For if the Spirit of the Lorddoth Sap. 1. impart unto the cr'-ature Ife, andi/ifpiraiion, and all tbin'is : ^nd if again that

Spirit doth replem^) the earih , ^»d ie in every things ( as Solomon cof^fefj'eth ) then mufi we alfo aik/iovledge, that this centrall Spirit of every fpecifick thing is that 'Divinity , wherein the efjentiall root of all magnetick fympathelicall attra- Bion, and aniipaiheticall expidfion in every kind, conjifleth. For heing it if the catholfck love which imparteth it felf unto every particular exigence ^ to give it aBion and motion^ to attraB his like nature, for a convenient nourilhment , :ijji' Jiance, and con[oU:iot.^ fo alfo it maketh the organ in which it atleth,to refiji and expell all fach ema/.at/ufA, as either in order, quality, orejjencf^ do disagree ■, andareoppoftteorharmfulltotlefpecipck exijience or cor~ferVAtton. For this reafon therefore it e/.dueih thecretiture with a double /iff etli on y namtly, with a concupifcible defjrc, and an irafciile haired , whereof the Oi. e de':h ; ejoyce of fym- pathize with.his like , arul therefore allureth or draweth it unto him , to ccnfuUte and afifl him in /. is ieeifig \ the oti. er i/cth efchew and drive atvay , hy an antipa- theticalland odious afpeB, that which may he harmfull and noyfcnie unto it. yincl this ii the aEl of that all-creating andfuftaining t-l^ifdonie^ which made each crea» ture,hyakind ol fuicjfie prtfi-rvaiion, which ft fucketh from his like in tie world, to Le and exijl ; and to/fequently hath gi fen it an irafciUe faculty to de ■ fendit ftlfjfrom that which is co/.rrary unto it ; yi'herelywetnayfeCy loiv this vi- vifying fpirit du h mcdira^e all things wiih an unparliallhand , in f much that though it hath fran-.ed all thin^ ly oppofcicn , namely, light and darkne(je , and therefore in mans regard be th good a/. dezilli yet he ordained, that each indi V'i- luall ihould have theiacu'ty^ to tf dot with an irafciile and antipatheticall

dif-

Seft. 2. Mofakall Philcfofhy. la.)

elifilau/^ thit Vfhich unto it is comrary either in cvder or nature , or hth : u/,till the time he accom^li^Dedy in which after he is exalted^ hejhall expell all contra- riety and difcord out of this world ^ by waking a fympatheticall umon amoKM all things f which alfo 5r.Paul doth argue in tbefe words: Cum evacuaverit om- nemPrincipacum, & Potcftarcm, & Vircutcm: Oportct autcm cum rco-- ' ^°^' '^• nare, donee ponatomnes inimicos lubpedibus iuis ; noviffiraa autcm inimicadeftiuccurMors, Omnia cnimfubjecitpedibus ejus; Cum autcm cilubjedafucrint omnia, tunc Scipfefilius fubjcftus critilli, quifub-Hcb. 3. jecit fibi omniaj ut fit Dcus omnia in omnibus : When he hath cvacua - ted every Principality , and Potcftat , and Virtue : For he muft raign untill he put all his enemies under liis feet : the laft enemy death lliall be dcftroyed: For he lliall fubjedl all things under his feet. And when all things are made fub jt<3: unto him ^ then alfo the Son fliall be fubjed un- him, who hath made all things fubjcd unto him, that God may be all in all. whereby it is evident, that the catholick Magneticall virtue , which re- fideth in God's etemall Spirit , ^^6ll at the la(l k exalted after Jjis glorious viSlo~- Y% and draw all things unto him , and all things fhall he one in him , and het/i- them, andconfequently all Difcord and Hatred being banijhed and laid /iparjtf Love^ Teace^ andVnity , fhall ereB the perpetuall and never-dying Trophy of this hallowed riBory, This univerfall Oi'tagnetick P^irtue , is acknowltdned bythe Spirit of Chrift in thefe words : Sicxaltatusfucro atcrra , omnia tra- Jo''- ". ham ad meipfum •• If 1 fliall be exalted from the earth , 1 will draw op attrstdt all things unto my fclf j that is, I will, by mine attraBive or conjoyn- ing, Vniie all things, and, as it were , ingraft them into mine own Nature j So that in the beginning, all things came from one Unity ^ as comprehen- ding initimplicitly, all things which are explicitly unfolded, and comprehended under two contrary Principles; So in the end all things containd under difcordant Principles , {hall he again reduced unto one and the fame radicall beginning. But as yet we are fubj^Bed under contrary Trinciples j for the whole world , and the members thereof, are compofedyet of f rife and concord:, of enmity and friend- P^ipi of darknefje andlighthof eutlandgood:) and therefore under theprotC' Bionef this Divine fVifdom, which governeth all things , and (iriveth to have the viBory over confufon and dijjentionin this world, that a generall peace and union may be made. tAnd therefore that all things 7nay return ar.d live in him^ who is onely Love , the creature hath power to make a fympatheticall accord with his like, andtorepell^by anirafcible or antipatheticall property, his con- trary.

Now therefore fince that this Spirit is all in all, and therefore in every •^/'^ "- Coiof, r ij fick, it confequentlyfolloweth that it AttraBethfympathetically, that which is con- fervative, or of a like nature and condition , inthe animal, vegetable, or mine- rail kingdom , and expellethantipathetically from it , that which is harmfully odious , and detectable, or of a contrary difpofition m, toit. And thus rtuch touch- ing a brief of my precedent fympatheticall and antip.ttheticall Theory , mentie- nedia my precedent difcourfe. I will now enter boldly into the PraBick of them loth, that thereby you may be the eaflier induced to believe, thatfuch things as are f poke of before Theorically^ arefeazible andeafy to be brought to praBice , and that onely naturally ^without any C acorn agi call aB , or Viabolicall afiflancei as many temerarious and rajh-headed fools of this world have fcandaloitfly blazed abroad, not onely in their vain and windy H'ords, but alfo by their inconfiderate Writings. J will proceed there fore unto my purpcfe^ and divide this prefent Book into twofeverall members: whereof the firji fhall handle fuch fympatheticall ejfeBs^ and the fecondfach antipatheticall events , as are Magnetically poduced in the animal, vegetahk} ar,dminerall kingdoms.

I 2 The

244 Mofaicall Thilofofhyl Book 5.

The fir ft Member of this Boa/^, intreating of the admi- rable effe&s in Sympathy, which are brought to

fafs by the Magmticall Attra&ion of lik^ unto lih^.

CHAP. I.

JJereinis exprejfed, horo bj comparinfthe Mifteral Load- ft one ^ andhis attrAclive Vtriusi with th'jfe of the ^i:fiimal and Vegetable, we nw.y find out <;«i brina^ to a dei>:onjirable light , the TvorAtrftttl effects that do lurk.i» them both,

Unce "u is a thing moft worthy of obfervation amorig wifemen, th.ic there is nothing in the celeltiall Orbe , which hath not his like in theterrelUiall; Soverilyj there is nothing in the rainerall kingdom which hath not his like in the vegetable; andagain, thiliknefsof the vegetable Sphere is found in the animal, I mean in love and hatred; in attraition and ex- pulfion; in union and divorce. But, becaufe in the mineral kingdom, there is found nothing in all the world, foneare in virtue unto the adion and life of the animal, as is the Magnet or Load-Uone; Since that itaft'efteth fenfTbly , his ferruginous Hke , itfeemethto wooeandlult after it, andattradeth it eagerly , and laliy, uniteth it felf unto it after a marvel- lous manner, even as the the female and male do in the animal kingdom. For this reafon every like particle in the animal or vegetable kingdom, that worketh after ' the fame manner, are jul^ly rearmed Magneticall. Hereupon the well experimented Doctor, Paracelfiis, when he writeth ot themyliicall Mummies, as well corporal cs fpiriruail, and of the attraftive means or manner to extraS: them, as well out of the living a? dead bodle; Ke, for the better inftra£tion of his SchoUers, and fuchashetermethTJ.'/cj Artis^ the children of ^rt, exprelTcth examples, drawn from the Load-lione and the Iron : Forby it he doth fufEciently declare the man- ner of extracting the faid Mammy , and confequently doth open after his fafhion , what theMicrocofmicall, or Animal Magnet is , bymeans whereof it is extra<fted out of the body, namely that it is a corporall or fublfantiall thing , as he feemeth to juftify in thefe words : Spiritnalis Mummla non operatur mfi per corptralia nte" dia: Thefpiri!iiallAfiim7nin>orkrthnctbutbycorporAll means. Where he inti.Tia- teth by corporall means, thofefecret Mjgnetical I bodies, which fuck it forth of the living animal, and make it to operate, as well at home by an immediate con- traft as aBrcad, namely in or at ?.n unlim.itted diliance; that is to fay, by a naturall and convenient tranfplantation. He therefore who is wife and profound in thele myfteries of Nature, and unto whom the Sympatheticall Concordance, abftruce properties, nature, virtues, and originalloftheLoad-ftone, andtbelron, is well known, willknowthat their example may fitly be applied unto man : Forbyithe may eafilydJfcern the Microcofm.icall Magnets , and underftand the manner of their extraction of the fpirituall Mummy out of man, and withall conceive the pro- per end and ufage thereof. That thetefore thefe things may be the better dilated and enucleated unto the well-wifking Reader, I think it fitinthefirft place, t» touch a little the fame itting of one fymphoniacall Concordance , that doth con- cern the nature and 0:iginall6f the Load-ftone, and the Iron, which we have more fully mentioned in the precedent Book of this our difcourfe , that there- by we may with the greater facility , gather what the MicrocofmicaU Magnets are.

As! rold you before, in the third Chapter of the feccndBook of this Treatifc, that it was evident, that the Load-(ione , otherwife called the Calamite, or mine- rall Magnes, proceedeth,nor ofany narurallbeginning. but ratherofamonflrous biah and originall , forafmurh as ir feemeth after the manner of a Mule, to be p;ccreared of unequall and unlike genitors or parents , beingtbat hi5 mother, or

cor-

SeOt.!. MofaicallPbilofofby. z/\.<

corporeal and paffivcmafs appeareth cvidendy co be a common, SaturninCj ftony , Mercuriall fubhance 5 anahis father, or active form , a mettallick or fulphureous Martiall fpiric : Nowafterwhat manner the mixtion of chefe two are made, Ibe- feech you to obferve in a word : When the Saturnine Mercurial! liquor of the !to- ny nature was as yet in his firit matter , near unto the Mercury of A/ar^, (for thefe two are moll commonly found together ) namely, the Magnecicall nature, and the Iron mine; for thi> reafon , to wit, becaufe of their near allirance, and propinquity in exilknce, t here was required but a light and eaFic tranfmutation, to unite them into one body, and therefore it feemeth to enjoy a middle nature, between a metall and a uonc. And it may well be called a half tranfmuted Saturnine Mercu- ry, into the whi».h, when the fpirit of the Martiall fulphur , as a metallick form » hath entred, it reteivech it as his pafTive morher > and conferveth it within it felf , andi-^ coagulated into a itony body , which is called the Calamitc, Magnet, or Loaditone. Now fince every fpiritdoth principally affeft and covet, tobe nou- •riflied with rhar which is nearelt and likert unco his nature , the which nature and fpirit is foundcobconely in Iron; and therefore they are obferved to proceed from one Mine,6r the fame terrene matrix ; yea, that out of the Magnet body, the perfe- £te(t Iron or Sreel is extracted , it arifeth from the conlideration , that the Martiall and Saturnine fpirit of th;; Load-ftone,fucketh and attrafteth from his center the body of Iron unto it, drawing forth of it his formall beams, as it were his fpirituall foodjbut becaufe the Iron-body will not forfake fo eafily his inward fpirit , it icA- loweth and is fucked unto it. And again, the Iron finding the like fp^rits in the Load-done, doth covet asfafttobe poflefTor ofthem , by an equall coition or defire, and fo a conjunftion or union is made no otherwife between them, than between man and wife. But becaufe the Loadftone is fuller of the Saturnine ftony Mercury thra the Iron, which is purified from it by fire, and confequently more near unto the property of the male > therefore it fucketh not the Load-ftone fo greedilYuntoit,astheLo.id-ftonedoth the Iron. For it is an old confirmed axi- om. That Matter doth defire and long after Form, and as eagerly doth draw and allure it, as the female doth the male. But that the Iron is in lieu of the male, it appeareth,in the ftrength chat it addethunto the Load-ftone, for if the Load-ftones pole be capped with fteel, it doth fo far animate it beyond his own proper nature, that it caufeth itrodraw unco it a far greater proportion of Iron, then otherwife it was able. This therefore being rightly confidered, we may with the greater fa- cility colle<S , what that mir.rocofmicall Load-ftone ftiould be, that is able to ex- tract the microcofmicall fpirit , without any dammage or debilitation of the body.

If therefore we would attempt to effeft this excellent exploit , we muft doit by fuchacorpo'-all Magnet, as fhall be taken outof theMicrocnfm,or Man, whofe produdion and generation muft in every refped accord and agree with that of the macrocofmical, orterrene mineral Loadftone , whi- his mentioned before; the which I purpofe onely by circumlocution , and not in plain tearms , to exprefle unco you, that thereby fo great a fecret as this key, to unlock the balfamick ca- binet of mans Mummiall nature, may be hidden from the unworthy, and yet Cuffi- ciently made manifeft unto the worthy and religious Philofopher, by evident cir* cumftances ; for if that fuch hidden myfteriesin nat ure were vulgarly difcovered, there wouldbe no difference had between a wife man and a fool. And therefore Solomofj did teaeb us, Quod/sifapientisce/arerensy It is the fart of a ivife man to hide the thing. And the wife Philofophers in their Writing"^, did fo confiderately exprefs the fecrec of nature , that they might hide it from the ignorant and uncapa- ble vulgar, and ^tfpeak plainly to fuch as are the children of art, and fons of truelearning. But thisisnotall, for I would have you tounderftand,that the pro- perty of chemagnetick microcofmicall work isfouniverfall, that it fheweth the way, as well to infe£l the Mummiall fpirits ofmanwitha venomous and per- nicious antipatheticall nature, as lo extract it in its wholfome and fym- patheticall condition , whereby it may be employed in good and falutary ufages. And for that reafon, namely, becaufe evill-minded perfons, as well witches and forcerersjwhomthedevillhathinftruftedin theabufeof this excellent myftery,as alfo wicked minded-men , I mean incarnate devills, may do great mifchief in the world, by the publick revelation thereof ; for moft men are proner unto mifchief , than inclined to do goodnefs ; I think it to be the wifeft part , nor to name the in- ternall microcofmicall Magnet openly , but onely to exprefs it in moregenerall

tearms.

24^ Mofaicall Philofopby. . Book 2.

tearms. I would have thsretoreeach wileman to under(knd, that the tnagnetick nature, aswell antipatheticallaslympathecicall,of all things, conn.Hechonely In the fulphureous vertuc of the vitallfpirits, which by reafon of their incarceration, areapttoactraft their like unto thenj , by contrao^ingof kfelf from the circum- ference unto the center: Even Co the animal, vegetable , and mineral fait , which is the immediate receptacle of this fulphureous fpirit , that by reafon of its pure. Saturnine, Mercurial earth, fucketh and draweth by the adt of the included fpirits their like from the circumference, whereby they vegetate and multiply , both in theirairy volatill fait , which by a Saturnine or northern condition, .is like fnow or froli condenfed , and in their actheriallor celeltiallfire. And again, the ful- phureous fpirit flyeth back , or refledeth his beamsintolts cen.trall fait , aft-er it did emanate unto the circumference of the body by northern accidents , namely, by cxternall cold, as it appeareih by the fiery or heavenly feeds included In the aire, that is retained within the Weather-glafs , which when the north-wind blowerh iscontrailed, by reafon that the expanfed fpirits of the celeftiall ful- phure, or the heavenly fire which is in it , flying from his cold oppoOre , betaketii itfelf unto the center of the aire, compaffing, as it were it felfwith aclowd, or making it a houfe , to refifl the northern blalts inclemency. For ( as hereafter I will fhew you in my magnetick demonftration ) that the fulphureous jEquator is an enemy to the cold Mercurial poles. Alfo in mans body, when a northern or ftu- pid fear poffefleth it , the fulphureous fpirits contraft themfelves , and leave the externallafpeft pale, blewiOi, and wan , and info doing, contraft the internall fpirits of the body unto the center ;but this motion is antipathetlcall , and caufed by unnacnrall pafljon. Again, thofe fulphureousincludedfpirits being at liberty, they dilate and expanfe themfelves into the open aire, as having no evident magnet toattraftor contra6l;chemintoa narrower room. To conclude therefore, the microcofmicall Magnet muftiffueandbeingendredfromthe microcofmicall ful- phureous fpirits in his proper falt,which is his form,& from a more ftrangeMercu- ry, which by his vicinity and propinquity, is moft familiar with it , and, as it were, akin unto it by adoption , and this is his paffive matter. Wherefore of thefe two microcofmicall portions , I mean, theformall and materiall , our fecret Magnes is framed, by the which, the fpirituall Mummy is extrafted out of the living man, by means whereof , admirable cures, and pernicious harmsmay be cffefted , as well addifians , or afar off, as near at hand, or by an immediate contacl or ad- minillration- Moreover, the fame internall Magnet , or attractive fait in man, in whofe interior the fulphureous vivifying fpirit doth dwell , and of vvhofe condi- tion and root , our forefald microcofmicall Magnet is, will perform the felf fame falutary effefts, and many other rare experiment all concluhons, if it be conveyed into the blood by tranfplantation from the alive perfon by an effluxion; orinthe nails and hair, feparated from him to another fubjeft. There is alfo another mi- crocofmicall Magnet , which is taken from the dead man, by the means whereof, the fpirituall Mummy maybe drawn out of the living man , andapplyed for mans health, as well by an immediate adminiltration, asby tranfplanting nfi: into a ve- getable plant, herb, or tree , as in the progrefs of this Book fliallbe more amply declared. Butbecaufe the order of thefe things in our demonftration, apoficrhri, or by progrelTion from the effe£i unto the originall caufe of thefe things , will be moft convenient for the common and vulgar capacity, I will begin to afcend in this mine explication fromgrofTer elements , unto more fubtle, intricate, and ab- flruce things , as if by proportionate degrees I (hould mount from the earth into heaven. I purpofe therefore firft to exprefs and demonftrate unto you, thofe things magnetically, which are onely wrought by the corporall contaft oftwofeverall bodies of the fame naturall condition.But before I will begin with the Mummy, whichis taken out of mans dead body, Ithinkit inthefirft place moft neceffary, to entreat ofthe dead carcafe his my ftery, that we may proceed the more metho- dically in our inrenr.

CHAP.

Scd.i.^ MofakaWPbilofofby, 247

CHAP. II.

That tiere are four forts ofcorporall Mi^mmy , whereof one ontlj, is itfefull and tu^ffarj fotfiluiaij p::rpafes. In this Chapter alfo is fei dorv» an experiment, with certain ocul/f De'Monfirations^ confirnnni^ the mag»eiic.ttior a tra^ive venue of the Ba f'imick^fpirit.i^rvb.ch are in the ttffuUAinmntj.

SUch as have profoundly conhdcrcd, anddecply refp^ited , as well the externall .ifinternall n.uure of man, have perceived, that the microcofmicall Mummy is ot' two conditions, namely, corporall orfpirituall ; of chefirrt, I purpofeto fpe.'rt: in this prefenc Chapter ; thefecond lliall be handled hereafter, and that at large. Touching the corporall Mummy , it is either naturally fympatheticall , or unna- turally ancipachecicall. We find therefore by experience, that the naturall Muip- my is onelymedicinableandfaluriferous , after his due preparation, which is ef- fected chiefly by his own magnecick property ; thereftareapterto breed difeafes , and to infect I'uch perfons as are in health , than to afford them any falutary relief or confolacion; for, as according unto the nature of the four elements, thers are four kinds of corporall and fubitantiall Mummyes, fo alfo are they dirtinguliTied according unto thofe elements, whofe natures they have endued ; of the which , phree of thefe are corruptible, and inducers of death and ficknefs , namely, the earthly, the watery, and the fiery; and onely that which is airy, isutil to mans life, and amicable unro his nature. Concerning thofe three kinds of Mumhiy which breedcorruption, the reafon vvhy they prove corruptible, is this : We mu[t hold it firtl for a generall axiom in Philofophy , Ouod cormptumcorrnrnpentis naittram in fc indniif 1 hat the thin f corrupted, doth endue the )ij[isre of tha thing corruptbiff ; As for example , If the dead carcafe of a man be cor rupted in the earth , it is changed and pa-flecn into the nature of rhi earth , and becommeth inutil for mans health, and indeed rather deltructive then conlituftive or wholfome. Again, if the corruption be made in the water 5 then thecorrupredfleflior dead body will acquire or en- due a waceriQi and madeluginous difpilition , which alfo will prove very incom- nirodious or unprofitable, for the confer vat ion of the vitall fpirits. Andlaftlyjby theinordinate violence of fire, the fpirits in the Munimiall body will be confu- med, waded, or expired, Nowthereafon why thefe faid corporall Mummie's in thofe eftates, are inconvenient for the confervation of health, is , Becaufethe forefaid three do fodeRroy and corrupt the body of them, that they maka and conrtrain his earth, his water, and his fire, to return unro their firrt matter; fo that whereas theearchand the water are ordained, tobetherecepta:.les of two vi- vifying elements, namely, of fire and aire, which onely can be confervedinabody that is incorrupted , it mult of necelTicy follow , that in the three forefaid Mum- mies, thofe vivifying fpirits mu.l needs vanifli and fly awav, for want of a naturall body, which is now become corrupted and deflroyed, and therefore unnatu-ali. Seeing therefore nothing is required in the true Mummy, more then that whirh is^ipt and proper for the confervation of life , yea, for life it felf, which is the aire, which is baniflied and expelled from the three forefaid Mammies , therefore no- thing can be extracted oat of chem, but hcknefs, death and deftruction , and con- fequentlyantipatheticall effects; fo that if a found, murthered, orftrangledbodyj do rot under the earth, or in the water , it is not fit or proper for the wholfome ufeof mans body. Theveryfelf-fame regard is rob: hid unto fuchbodie", asdie through inSrmityes and difeafes,and although they are not viiibly corrupted by the three forefaid externall elements , yet neverthelefs it happeneth fo, that a certain invifible corruptible influence and impreiTion , ismadeorcaufedfrom the extcr- ,

nail elements, into the internall. From hence therefore proceedeth that inteftine war in mansbody, whereby the elements do kill and corrupt one another , but af- ter a divers faHiion , namely, otherwife in one body than in another , according as one element or elementall alteration, is faid to have dominion or rule over the othe-. And this is the reafon , that fuch variety of difeafes do haunt mans body: as for example, TheDiopfiecommethof the ftrong irnprelfion of water, thefle- "ftick or burning Feavor of fiery infultations , and the Leprofie of tbe dominion of earth, j^c. And therefore alfo, where any fuch elementary corruption happeneth unto the body , there the wholfome fplrit of the C(5rporall Mummy , with his ha- bitacle or dwelling manfion , is utterly overthr<;wn, andibefpiiic is forted to

i^g MofaicallPbiloJofby. Book z*

depart, and conrequently contrary Mummiall Ipirit!;, dodomlnere, and are ready to operate ancipathetically as Aiall be expreflcd in the I'econd member of this

Book,

But if the found body,thjc is, not haveing any infirmtybe killed onely by and in the Element of aire; that is to fay, through Itrangling or by hanging, then there will be found no imprdlion of the forefaid Elements in the corpoMll Mafs of mans carcafs. And for that reafon it will remain incorrupted, and will not fuf- ferany Elementall refolution , fo long as it is confecved in the aire. If therefore the body or tabernacle of the fpirits , and viral Balfom remaineth entire, then that aereall vitall Balfom is not compiled to dcpa.t from his lodging, fo long as thebody isnot refolved by nature or art. But if icbe refclved, then it will forfake the body, as the foul doth ; as alfo the animal ailral ipiric , which did reconcile the one with the other. But the vitall, vegetable and Ualfamick fpirit , remaineth in the incorrupted body : It foUoweth therefore, that thi^ airy kind of Microcof- micallMummy, is moil proper fortheconfervation of vitall fpirits in the living man, being extracted, p'epared, and rightly after preparation to be applied, I will therefore come briefly unco our Magneticall Experiences, touching this Mum- miall Subjeft.

The Profofition,

If this falutary kind of airy Mummy, with his vehicle or Magneticall inftru- ment, betaken, or chofen, or feleded rightly, it will indue by reafon of th: abfence of aftuall life , and the dominion of cold, the condition of the Northern pole, andconfequently by that reafon, thofeairy included fpirits, which were wbillt thebody was living, of an hot a;quino6liall nature, and therefore more dilative from the Center to the Circumference thanattraclive,ar.e now by death made to aft from the Circumference to the Center, if they be excited by'rhcir like fpirits, which are jequinoftial land lively, and then they become attractive of thesquino- ctiall Mummy , namely by contrafting themfelves into the Center; and confe- quently this airy microcofmiLall Mummy , murt be indued with rhe Magneticall property of the Northern pole, and therefore by a concaduall application of it to his like the living man, it will fuck and attraft greedily his like nature ; and having drawn it in, will retain it; So that it may, by aduepreparation,be madefym- pathecicall, and reduced into a lingular medicine for mans health and confervati- on : Oritm.ay befocontam.inated, and made antipatheticall with the impure and infectious Mummy, of the infirm living creature , that it may free the infirm, by extrafting outthe poyfon which did mfed it, and infedl a wholfome and found bo- dy, unto the which it fliallbe given inwardly.

An Experiment upon thu.

I coUefted a portion of this Northern Mummy , namely of the fleflb of a man firangled in the aire, inwhiih the fpritual Mummy, was Centrally contrafted by cold, and I applied it typicnlly unto the part of my body, which was nearelt un- to it in naturall pofition. I found it in the concaft palfing cold, andaslcwere ice and Northern. After it had remained on, a certain time, I found, that in tha exciting of his frozen and Northernly contrafted fpirits, by rhe arquinoiliall hertc of my body, they drew oft" my Mummiall and vivifying fpirits greedily, and at f<>me times, and as it were by fits, I felt them in their Magnecick operation fenlibly , and after a kind of dolorous fafliion , to tug and pull fome adjacent parts clofe about it; incondufion, after a certain time I took it oft" and found it much altered in fmell and view , by reafon of the quantity of my fpirits, which they actrafted un- to them; both which Mummiall fpirits, fo Magnetically congregated together, lextrafted, and prepared after my manner, for the ufe of mine own body. But becaufe my affertion will perchance be of little credit, 1 will prove the feifibiliry of it, and probability of every particle or member hereof, by many and fundry examples or Demonll rations.

I. DemoyflratioK or Proof, made bj a RclatloHunto the Microcofm'icall nature.

To prove and demonRrate , that the airy fpirit of the Microcofme, is apr to

take

ScSt.z, MofaicdlFbilofofbyl 24^

take any polar ImprelTion, as well as the aire of the Macrocofin , and by confs- quente is more Magneticall, or attractive in his Northern or cold property , than inhisiquinodiall orS luthern habit. Look conhderacely upon the aire included in the;Werher-glafsj whii-h lerv\;das a catholick demonltracion unto my precedent . Philofophy, and you lliall lee, that when the xquino6tiall , namely the Ealtern and Southern winds do blow ID the aire , the particular includedaire j and there- fore the univerfall Element of air excludedi is lefs Magnetick or attraftive , than when the Northern winds do blow. The proof is made evident , becaufe than when rhofe winds doblow, the externall aire, and therefore the internall, is more apt ro be dilated, by reafon of the Emanation of the Sulphureous or cclediall fpi- rits, which are included in each airy fpirit , from the Center unto the Circumfe- rence, making thereby a certain expuliion, or rather expanfion of airy parts, by laiifyingof thebody of it. And therefore it is obfervedin theInRrument> not to draw the water higher then the figure i, but to repell it down lower: Contrari- wife when the North wind:i blow, the dilated and mobil aire is by attrailion or condenfanon, contraited into inimobil fnow; that is to fay, into an earthly con- dition So that we fee that theaire in this eltate is admirably contra6\:ive , as it is expreffed to the life,'in thedemonllrativelnilrument or Wether-glafs : For the included Ipiric attrafterh the ponderous water upward , and cnntradeth it felf out of a large room or place, into a narrow Angle or fpace, as it appeareth when the No rhern Snow and Frolls, have had long dominion in the Macrocofmicall world, by a Northern breath, atwhich time we (laall find the water againit his nature, to be fu.ked upunro the upper figure 7. The reafon whereof I have fhevved you be- fore, namely becaufe the occult Sulphurous nature or fpirit , whiih istheSun of lighr, and the actor in life, beingcarried in his airy vehicle, flier h from the per- feruting rold, whi h is his adverfary, and armethit felf about in theCenter,witha condenfed aire, to hinder or b-eakthe univerfall affau't of cold, which is the inipe of darknefle, and therefor(i harh his feat at the pole, which is furthelt off from the prefence of the Sun. In like manner , the dead and cold Mummial fpirits being for this reafon Centrally contraAed, and as it were mortified and congealed by appli- cation of it to the lively Spirits, as the cold Northern aire, or fpirit unto the xquinoftiall or Southern Sun then reviving , and incited by the living man's con- tattuall or contiguous prefence, do greedily draw them in, as iirploring their aid againft their cold adverfary, and having the pofleirion of them feenieth better fatisfied. I will prove this to be fo by this demonilrative Example, taken from the Load-ftone,

1 1. DitfioHfiratiofi.

That the dead fpirits in a body, will not attracl unto them dead fpirits; nor, that lively fpirits in abody,will nor fujkuncothsm Magnetically lively fpirits, bu: very moderatly; it is argued by the operation of the Load-llone, in this manner-

Problem 1 .

The Southern pole of one Load-ftone doth with a certain hatred flie from, ana efchew the Southern pole of another, and will by no means be joyned together in friendfhip, but av^ideth by a naturall antipathy , thecontadiof one another. But if the Northern pole of the one be applied unto the Southern pole of the other, they will flicke and cleave together by adrongattraftion.

j^s for Example :

Take a Load-llone with his didinft poles , namely his Auft^all and Boreall qjh, [ ^ . pole being marked out ; put it into a little ve'ffellor boat to flote in a bafm, oryi/. ^/ ceftern, or tub of water, infuchamanner , that the two poles thereof be difpo- wd. Kii/. 8». fed untothe plain of the Horizon : then hold in your hand another Load-llone, 6" ??■ whole poles are well known unto you; So that the South-pole of that in your hand, be direfted to the North of that which floterh, the two not being far from one another , and you fhall find that the boat will follow your hand whither fo- everit moveth, and will not leave untill it deaveth unto it. But i£ contrariwife you {hall offer or apply the North-pole of that in your hand, unco the North-pole

Kk of

2^0 Mefaicall PUIofofby. Book a*

cf chat in theboat,or cfie louth-pole ot thi one unco che fouth pole oc the other,you fhal perceive rhar the one Stone vvil b) his aipect drive away the other,& the little Bark will forthwith turn from it , as it the Helm thereof were moved another way.

Even fo the northern nacur'd Mummy will not at all, or but weakly, operate on his like; nor the fouthern, o: hot lively 'flelli,on his like ; but contrary poles will ad, and by amagnetickvcrruewiH be united unto one another, by the attractive faculty of the northern, or cold dead mans flefh or blood , which coveteihby afe- cret inrtinft the hot nature of the ^quinotliall fouth.

III. Dcmo/i(lra:icK.

Touching the fortification and augmentation of fpirits in the dead and impo- tent, or northern Mummy , bvthecontaftof the fouthern o: lively^ Mummy ot flcfh, it is magnetically maintainsd to be potTible and probable, by this problema- tical! Demonltration, which proveth, that the northern Magnet, or airy Mummy , is exalted in his power by the fouthern.

Problem 2.

•

The ftronger Magnet or Load-flone , and the bigger in quantity, doth aug-

ment the force of the lefler ; as alfo of Iron, by puttingthelelTer Magnet upon

the pole of the greater, fo that the northern pole will become Itronger

in his attradion. As for example, A piece of Iron being put on the pole

• of the leffer Stone in that poficion , it wUl hold it up pe:pindicula:ly on

Cipher, lib. a. de Mig. c- »5. Vid.Azi!.c.84

the north point A. which on the pole B. wiU no way be ettected.

In like manner the northern Mummy , by the con junSion of it unto the fou- thern nature, is exalted in iirengch , and fucketh new fpirits and vigour unto it , by drawing power from the Wronger, and fo leaving the lironger weaker , which i s better proved by this third Problem.

Problem 3.

IFtwo Magnets, armed by two Iron fteely teeth a piece , be fet before you , the K}i^.<.i4. Qjig bein'' ftrong , the other weak, or much lefs , whofe axis or diameter between the teeth are equall, and of a like length ; then fet the teeth of thele together, that come from contrary poles and parts , and the ftronger will apprehend and lift up the weaker ; and the weaker being united and incorporared with the ftronger, by the vertue that it receiveth from the ftronger j will lift up from theg-ound, ancl retain the ftronger and greater very firmly , although he be much heavier than the weight the fmall Stone doth ordinarily life up.

AfflxxtioK.

Even fo the weaker or no-them Mummy being leffer in qu^-^ntiry, willsather force, and multiply fpirits, by his faculty of attraction from the ftronger andtigger mafs , of the fouthern or lively Mummy. Lalily, that by the application of tnis dead, northern, or congealed Mummy, unto the lively, fouthern, or asquinodiall Mummy , the moil evident andftrangeft attraction proceedethfrom the northern ' Mammy ; it is manifefted by this example in the Load-ltoce,

Trollem-

Seft. 2.' MofakallThilofofby, z^i

Prublem 4.

There is a magneticall actraftion from the iquacor of the Load-ilone , but far different from that of the northern pole , both in violence , and in manner of at- traftion; for the iquinodiall attradllon is more naturally mild, as if it were a mean betwixt the two poles ; and yet in fubitance, all is bucone earth, though va- rious in formall execution: As for example, The erection of apiece oflron will be the lefs perpendicular, and the actraftionwil! be the weaker , by how much the nearer it approcheth from the pole unco the xquinotliall. Again, all that have written the magneticall Hiliory , do afctibethe greatellforceof attraction unto the northern pole of the Magnet , as fliall alfo hereafter be declared and proved more at large.

I will conclude with a demonftracion taken from the like Mummy of hearts; and it is this.

The fourth demonflratiofiy which is Animal.

It is acommon thing, and vulgarly in ufe, to take a piece of raw beef , and ap- plyitunto the nape of the neck, todrawAway rheumesor defluxions out ofthc eyes: And 1 was informed by one of credit and'* learning , that when a fimple fellow that was troubled with fore and vyatering eyes , was counfelled to apply raw beef behind in his neck, to draw back and divert the humour ; he mifta- king r he bui)nefs,applyed the raw cold beef upon both his eyes , and it was his bad change, that it attracted foMrongly, thatiniiead ofdrawing out the rheum, it pul- led forth his eye holes. Alfo, a worthy Gentlewoman of mine acquaintance, had (as Oierelleth me) rawbeefapplyed unto her neck, for todivert the rheum front her eyes; bui fheconfefled, th.it it drew foltronglyuntoit, that fhe felt her eyes, as it were, fucked or di-awn into her head, andwill not beperfwaded to this day , but th.u her eyes are deeper in her head than they were. Whereby it is argued, tbac by far greater reafon, the experiment above mentioned is in every refpeiS demon- Itrated to be true , being the Magnet of it, is compofed of fubtle aire, Mummiall fpirits, coagulated by an internal! and centrall vertue, in the magneticall mafs.

Another relative Anlm.il Demofijtra(:ort.

hNoh\Q-mSir\ of Bohem':an^mi.dFur£rav}us , did ufe for his Gowrthis medi- cine; He took a piece of Beef, and did moiden it a little with wine, andlaidicon the place affected, renewing the fame medicine every fix hours fpace , and it drew forrh a great deal of ulchy and fot-did matter. And if afterward the fame flelli be gi- ven to be eaten of dogs, it will infect them with the fanvi Gowty difeafe as it did the man : and this was tryed upon a couple of that Lore's dogs 5 as HansHanker^ the Minifter oftheLord //p/w»<«>j , did relate ir from it\z Hid Bur gravius his own mouth, and alfo he himfelf faw it effected on a dog.

Ifthisgroffe mafs of magneticall i!uffe in its fimple nature, could draw fo ^^^^ ^^^^_ ftrongly untoit , mui h more fliould our faith be grounded on a'moe fpiruuall andairy animal Mummy, or mummiall Magnet, whi.hlknow, hut an nor dif- pofedac this time, neither do I think it fit in this place, openly to reveal, ortoex- prefs , either its manne- of p'-eparanon ordiveriiry inufsge . beraufe by -tie 3- bufe thereof, wirked and naught y-minded pjrfons may do as much harm the'-chy , in inducingofdifeafes as th; hondlPhyfuian may do good, inexpellingor curing of them, yd itiid of A-fr. Cozton's Do^.

A fourth rdnti-ve aKima!-Dez»0),/}rat:e» .

Ir is efteemed to be an excellent mngnericall cure in the plague ; when the fore or rnrbunrledorh appear, ro rake a dry'd Toad, m.icerated in vinegar , and afrer- wardt'iapplyit to the infected place of the body : for it is reported , tofuck or draw the venom to it (Irongly. This hath been often tryed, and it may be proved, by reafon that the Toad is magnetically attractive, and Itiptick , partly becaufe of her cold venom, and Boreall, dull and heavy,or melanchoUy difpofition, and then forafmuch as it is obferved to Itench blood. So that this grofi and teireftriall ve-

Kk 2 nomous

z^z MofakaWPhilofojby. Book 5 •

nomous Magnet performech his office , in artraAing from the Botch or Carbun- cle his like, though not fofubcilly and fpirirually, as the Elementary or airy Nor- thern Mummy doth from the lively or Southern natured man. I could tell you of many vegetables) which have a Magnetick property, to fuck and draw unto them, being applied unto the (oles of the feet , or puire<; of the wrilts or armes, for divers Aguifli diltempers. But that I fliould in fo doing , prove perchance too tedious , unto you; and therefore I will proceed unto the fecond degree of the Magneticall virtue in the Mummy, which is to draw or fuck unto it his like; not by contact or touch onely, hut ad dlfians^ and that by a fpirituall sttraiftion in the aire, and at an unknown longitude, as fhall better appeare in thefe Chapters following.

CHAP. III.

HoTv by relax ion of Natttrull thwgs umo one another ^ they do, after that a corporall

conta^ or toHch is mA'le betwixt them , oferatevfonderffilly, and that by a

Magneticall concent, or Spiritual/ continuity, both after a can-

iaU: or touch is made in the curing of maladies, or wafting hit

like , by a mtitua,ll operation at an unknown difiance,

T Will proceed as I be^an , from a generall propofit ion unto diverfttics of expe- riences, the which afterwards I will prove feifible and pofTibk , by divers De- monttrativc relations.

The Propofttion,

It is polTible that two Mummyes of oppofite condition, that is to fay, the one being of a deadly Boreall condition; and the other of a lively and Southern, or squinoftiall property , may after a corporall contact made betwixt them , operate from one to another a far dittance, by a fpirituall relation, which is continued be- tween them, as well antipathetically as fympathetically.

Experiment to confirm the fame.

An Ita/iantord by an accident had his nofe cut off,and by the counfel of hisPhy- fician made a wound in one of his flaves armes,and clapped his mutilated nofe unto it, and fo continued it untill a perfeft union was made betwixt the flefb of the (lave andhis Malier- Afterwards a gobbit of theflaves flefh which cleaved to the nofe, was cut out, and formed into the (bape of a nofe. The fervant's wound was healed up, and for his painfull fervice during this exploit was manumit ted or freed , and with ftore of money in his purfe went unto A'^/)/f/, which was above a hundred miles from the place where his Matter remained , whofe adopted flcfh on his nofe, profpered and did nourilli from the veins ; fo long as the man which was made free, did live. It came to pafs that the manumitted perfon did die at Naples, and thereupon iramediarly the adopted flefli unto rhe Mailer's nofe did decay , and be- gun to gangrenate, infomuch that if he had not cur it off, it would have marred all the relt and killed him. This relation is known to be fo true and certain , that to this day it is famous over all Italy , and in every man's mouth of that Conntry, and tertified by fome'j^'rw<»» Writers; and maintained as well by fome Scotch as Englifhmen, which have been in that Country. By this Hiilory therefore we may fee, that fo long as the tw-) bodies which made contaft were of one difpolition, namely Southern or squinoftiall , they, though being in body far remote from one another,didoperatefpiritually,andwereprefentin fpirit ; tnat is, they did con- cur together with theafpeit of theirfympatheticall beams , andthe flefh was fpiri- tually vivified from the flave's lively fountain, even as the grain of Wheat hath his nounHiment , and vivifieth by the application of the Sun*s beams unto it: but when the Southern, or requinoftiall, or lively property of the bondman's fpirit waschangedintoadeadly Northern and cold difpolition , then the vivifying fpi- rit did ceafc ro apply any more unto the adopted flefli, and in liew of it, the dead- ly Norrhern fpirit, did fuck or draw away that which the Southern had beftowed upon it, no otherwife then the Northern Froft jnthe world killeth and drawSth

out

MofakaU Thilofo^by.

Sea. r.

out the life of the grain, or feed, or plant, or herb, by his concraaiyeand Boreall property. And for this caule the Gangtx-ne, which is a Northern dilea e, did take the borrowed portion of fleQ-i on the nofe. Here therefore we fee, how th^ fame fpiric altered from a Southern or xquinoftiall , unto a Northern condition, opera- tcth by a contrary, and unnaturall , and depriving means , and that fecretly and a far off,

' I, A Corollary Dsnt9>tjlratiot7^ takjn from the Macaco f>9fr.

We fee in the Wether-glafs ( of which I fpoke before ) that between the bolts- head andthe place of the wKer, to wit, in the whole pipe of theMatcras, there isaninvifibleairyfpirit, which though it benotfeenof it felf, yetdoth it ope- rate vitibly in tfte.t\ : For 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 obferyed to finckdown, though no ocular Agent may be found : but by intelkauall eies we may difcern,ihat it is done through the virtue, and lively Emanation of Sulphu- rous Li'^ht in the aire, by thefecretemilTionof whofebeams, the aire is rarefied, andbyrarefaaionbeateth the water downward ; and contrariwife, by Northern cold the water is lift upthrough the contradion of the emitted Spirits; So that we may difcern how lively Emanations , and confequencly afting and vivifying fpi- rits arefent forth from the lively and Microcofmicall fountain unto the crea- ture's which are apt to animate and vivify : but if the fountain become cold and icie \n liew of a Southern aaing addition of life , it induceth a mortifying , and privative fubftraaion, and that as you may perceive in the Wether-glafs, by a fpi- rituall concurrence, or rather an invifible , and infenfible continuity , which is between both extreams; as you may eafily fee it demonftrated in the Wether-

glafs.

II, ji Bemonftration derived from the Lo4d-fione*j fropertj. If we fhall take anovall Load-ftone, namely

=y}

Gib, lib. de Mag. ct{. $.

and fhall divide it in themiddie,namely in the iquinoaial about B,C,and thenfhal expofe the part A,B,into his little veffel to floce on the waterjand alfo put the o-rbec half C, D, in another little boat, or veffel in the fame water ,we (hall find that thefe two halves B, C, being of one xquinoaiall nature, will defiretobejoyned again together, and to be reduced into the fame continuity it was before ; and for thac reafon, the fpirit wliich is continued between them , though the body be divided, being invifibly united unto both divided portions, doth direa them both , and by an aauall emanation out of each of them , attraa , fuck , and agglutinate as it were each of them in their naturallpofition, as they were before.

^pp!i'

^54 Mefaicall Thilofojby, Book 5,

■Application,

_ By this therefore, the continuation of fpirits betwixt the fleOi of the foremen- noned captive at ;V4f/f,, and that which the mailer borrowed, retnaininc^ elfe- where, is evidently argued and confirmed. And though it may be alleaged", that the Load-aone doth not draw without his oibe , yet 1 fay, that though men do , guefs at the fenfibleattraaion of weights, yet can they not limit the penetratin-^ aaion which is between magnetick bodie^^^aS I have proved in my precedent Book! and will hereafter demonltrate it more at large.

A Vrogrejfion In the forefntd Maineticall Demmftration.

. Biic.contrariwife , ifwefLall attempt to apply the .£quinoaialI , or Southern place of the divifion in the Load-Itone C, unto the pole A , in their barks thus ;

the one will flyfromtheother, andbe contrary unto the other; for in.fo doins^ , nature willbcr perverted, and the form of the Stone diilutbed. Therefore this fli^'^'hc from one another, or hitred between them, arifeth from the evil! polition or ap- plication ofnaturc^jdifcordingjn their genuine order, whichftirupan intertine war,hatred, or antipathy between the parts, andcaufe a contrariety or diftortion of fpirits.

Application.

By whichit appeareth, that the xquimaiall fpirit of the late-living captive , being turned northern or Boreal, will in no wile accojd wirh thefouthern nature of the yet-living adopredor borrowed flefli, which is pftlkfled by the Maltcr, a^k did before; but proverb anriparheticall and deitru^ive unto it , that is, it warre^h with a contrary property againit it , being that n6w it as fail with-draweih the beams ofhis fpirir<: from the circumference untothe center, namely, from th>i fledi lent unto the Malkr, a?,whilllit lived, it didfendthemafteranjquinoili^ll m.inner, forth from the center unto the circumference , namely, from the live fountain in the captive, unto the like in the Matter. -

III. "Demonflration . take" f>om the Load-floxe.

It is evicfintalro,th,ir the Needle touched with the Load-I'.one, willafpea fhe Load-Uoneat any pofition , whiiilthe Load-llone i^ tliong and lively; but when

the

Seft. 2.' Mofaicall Philofopby. 2,k<

the Load-Horeis dead, orthachehave loft his veriueby thefire, the property of ihe Needle will alfo dye.

A fecond Experiment) copj firming the fore/kid Propofst'ion,

Againft the time that I wis ro read my publick Anatomy in the College , 1 had (as our cuftom is) a certain body of one that was hangitd , to be anatomized at my houfe privately : at which time I was folliciced by Mr. Kdlet, the Apothecary , to permit a Gentlewonanj who had a Scirrhous tumor in her belly, to be touched and Itroked with the dead man's hand , becaufe experience had taught it to be very effi- cacious , forthesbolidiing of the fike horrid protuberation in others, as ihey averred. The Gentlewoman, with her husband and brother, came unto my houfe and, as they defired , things wereeffeded. Within a while after the Apothecary * with the Gentlewomans husband , came to give me thanks fot chat courtefie, af- furing me, that it had done his wife good , and taken away the tumorous fwelling. Now this doth fhew , how the contaft of this northern Mummy in the dead mans hand, didcaufe the foutherly growing and vegetating tumour, vvhich did more and more fend out its beams from the center to the circumference , to decreafe and diminifh , and caufed it to rot and moulder away, by the centrall continuation or union of the northern fpirit in the dead, with that which did vegetate unnaturally in the living, and that at a far dilhnce.

A third Experiment , to exprejfe the felf- fame efeSf.

It is evident , and often approved by common people , that if Warts be rubbed with apiece of trefh beef » and the faid beef be conveyed into a field , and buried under rhe earth, that as the beef wafteth and rotteth in the earth , fo will the warts languifh and pine away. In like manner it hath been oft obfervcd , that if a piece ofbacon be rubbed on warts , and afterwards be nailed on a poll againft the Sun • as the bacon doth wafte and diminifti , fo alfo will the warts fade and wafte away! Alfo a dead bodies hand touching warts, they will dye.

Whereby is evidently proved , that as things are fympathetically maintained in their being, that is to fay, in their increafe or vegetation ; fo alfo,by an antipatheti- call afpeft.or fpirituall continuity, between two remote natures, after a corporall contain is made between them, whereof the one is Boreall , the other Southern or iEquinoftiall, the one which touched, will caufe it to fade anc;) vanith , after the nature of the toucher. So that as the northern property is an enemy unro life , and fouthern heat;foby his contact it caufeth unnaturally-growing things ro fadeaway by a like property, in changing the vegetating nature of the thing touched, into his decreafing, contrai5ting, and mortifying nature. The experimencail Glafs doth teach us, that theaftioncf coldis quite contrary unto that of heat, in one "and the fame fpirit. And Scripture tells us, (if we will not ftmd unto e-xperience) that the felf-fame word in hi^; fouthern property , doth undo and deftroy the fnowand ice, which it did make in his northern condition.

CHAP. IV.

UovD certain exerement'itlotis parts , taken from the Infirm member of the Attimal , and

traftfplanted into ave^etablc or growing tree y hath afpirittmli reUdon or contiiiHuY

Tt'irh the fpirit of the jick., and impotent membe'^^andcoiifeijHenil^ of the fick^crejitHre,

I will far the Better methoei?s caufe ^ exprefs in thefrontifpice of this Chapter

a Propof'tion^ as I have done in the precedent.

Tht Prep )ftiof).

THe magneticall force of the fpirituall Mummy dorh dwell and a£^, even in the excrementitious or fuperfluousexcrefcences , of any member of mans body, after that they are feparated from it, and tranfplanted intofome convenient mag^ neticall vegetable or plant ; fothat by afecretemaoationfrom them, or applica- tion unro the be;;m of the member, from whence iheyvvere cut or derived , and confequentlyby acontinuedfpirituall rehtionwhich is had between them , and the body or member from whence they were exttaited > they are able, by the msg-

netlcall

2^6 Mojaicall Pbilofopby. Book 3.

neticall plants affirtance (whofe vegetable nature they borrow and indue) to ope- rate vegctacively upon the lame defective dolorous decayed limb; or member at an unlimited diltance.

The frfi Experiment all Uijlory.

My Mathematicall Maltetj excellent for his knowledg in the art of Ingeniery, (remaining with the Cardinall St. GVsr^eat /^owf) didaflureme, that if any one had a withered or confumed member, as a dried arm , leg, or foot , or fuch like, (w|;iichPhyhtians call, An A.ro^hj ot the limbs) and if he did cut from that mem- ber, be it footjor arme, the nails, hair, ana fcrapings of the skin, and fhall pierce aWillowtree, withan auger, or wimble, unto the pith; and after that Oiallthruft in thole pared nails, cut hair, &c. into the hole; and liop the hole dofe with a peg or pin made of the fame wood: obferving withall , that this adtion mull be ef- fedtedjwhen the Moon is increafing,and the gor-d Planets in fuch multiplying Sign';, A^KGemin), and Saiurr.f who is a great drier , be depreffed , the limbefo vva ted, fhallbylittleand little re-vegetate again , even as the Tree (in which rhj excre- ments are dofed) (hall daily increafe, grow, and flourilTi. Alfo he did aver un- to me, that I fhould find the felt- fame effeft, if I did put thofe cvcements into a hole, made in the root of a Hazel-tree, and clofe up again the hole with the bark of the fame Tree, and afterward cover it with earth; alTunng me, that it hath heeff tried, that as the Tree g'oweth fo will the member profper. Butaboveall, he wifhedmetoobfervethedueorderof the heaven, and fuch fecret and proper ■ conftellations,3s he hath inilrucled me in; for,without them,the cure or amendment willbethelelleeffeauall.

II. Another Magnetkall Exferiment to conjirm the precedent,

f r I Johannes Rhamelias Pha--am<)ndas^ CMxzxhxhzGowth'j xhzyzx'^d.M-itmzxnzn' Book° lately* "^'' °f ttanfplantaion in this manner. He cutteth off the hair from the feet , legs, printed in the and rhighs ; and alfo he pareth ofFthe nails of the feet. Then he maketh a hole in German an Oke, evenuntothe very Center or pith of the body, and puUeth into it the Tongue. hair and the nails, and afterward he Hoppeth up the hole with apeg or pin, framed out of the fame Tree ; and laftly , he daubeth it without with cow-dung. This Author faith, that by this Magneticall experiment onely he hath cu'ed many But if it chance (faith he) that the Gowtfhall for all this return again , within the fpace of three months, then it is an Argument that the Oke is infufficient to draw Magnetically, and then he proce^deth thus, namely he boreth another like hole ina fecond Oke ; and afte^r this, he taketh thepeeces, of the Oke , which fall out in the boring of the hole, and bruifeth t hem, and fticheth them in a little bng, and applieh it unto the dolorous or infected member. And this he doth three daies before the New- Moon. Then in that very hour, that the New-Moon is in, he re- moveth the bag from the part affected , and thruReth it into the hole of the fame Tree, andftoppeth it witha pin of thefame wood, as before. And he affirmeth, that by this fecond practice, when the firll hath failed, he hath cui'd many- But if it happen for all this , that the pnin doth return within three other monechs; then he cutteth off the hair, and pareth the nails, the fecond time, and tieth them upon the back of a Crab,or Crab-fini,and fo calkth it into the running waters,and the fick will be cured. He concluderh there , that he hath cured many by the firft ; ma- ny others by the firrt and fecond; and many,by thefirft, fecond, and third Expe- riments.

A third Experiment tried by the fame Author,

The fame Author doth verifie, that by this very manner of tranfplantation , he hath cured many of tfie Rupture or Hernia ; and his praftice is after this manner. He taketh a new laid Egge piping hot (as they fay) and he rubbeth the Gowry place with it often, but gently : then he taketh away the bark of a good big tree, and with a great auger, he boreth a hole fo big, as that the Egge might eafily enter inroit; then doth delay on a«iin the hnk as before, ftopping well rhc hole there- of vvirh it, and iinoinnng or daubirgir with tree waxorcsment. Al' whichbufi- nefles muft beeffciSled in 5ue order and time, hvsd he telleth us, that when the barks

of

Sea. 1. Mofakall Philojbpby. 357

of the tree do grow cogecher, then alfo will the Hff;-^/^ and rupture alfodofe up. But if it happen that the Hernia be not cured within one moneth, then bore a hole inanOke, and take the pieces that fall from the hole, bruife them, and f^ick them in a fmall bag, and apply it to the grief as is faid , about three daies before the new Moon; and then about the hour of the new Moon, put it into the hole , and do in all things as is told you before. Hetelleth many other obfervations , as well touching the time, namely if the Hernia'' sfirll increafe, were in the Moon's in- creafeor decreafe; which for brevity fake I here omit: LalHy, if thi Hernia be not for all this fodered or glued up , thenheboarethahole in the Oke, and puts in the nail and hair of the Patient's hands and feet ; as alfo the hair of his privy parts , llopping it as is before faid: For he affirmech that when the hole will be grown up , the Hernia willbe alfo clofed. There alfo he flieweth the reafon , that he is forced to ufe more or lefs of thefe operations in his cure, according unto the na- ture of the Hernia, namely to the incipient Hernia one operation will ferve ; to the inveterate more will be required. And he faith, that in this cure is chiefly to be obfe rued the time, the meafureof the tree, and the depth or profundity of the hole.

Another Experiment by him,

Alfo he faith, that if we take the nailes of the feet and hands of an Hydro*k perfon, andtranfplant them on theCrey-fiflioftbe river, and bind them unto the back of her, and calt her into the river, it will cure the Dropfy. Whereby yoa may plainly obferve b^ approved experience , that the marrow and (trengh of the forefaidPropofition, is in every refped confirmed ; and again , if we do but burn the nails, and hair, andfcrapings of the skin, andtake, by analimbeckwithout a bottom, the fume of it, we (hall hnd a kind of Balfamick oyle to ilTue from them, which is very attraftive, drying, and agglutinating of wounds. And therefore it ap- pearetb , that there is a Balfamick virtue in thefe kind of Excrefcences ; thou'^h un- to the ignorant they appeare but of little value. But this Magnetick virtue of thefe Excrementitious parts, may, in fomefort, be alfo dcmonftcated by the property of the MinerallLoad-ftone. As for Example,

IV, A Magneticdl Vemonfiration.

We may rightly compare the mafs of thefe fuperfluous Excrefcences , unto a leffer Load-ltone, cappedwithfteel : For whenit istranfplantedinto the Plant, it becommeth of a greater force of attradion : For as the Iron being added unto the pole of the Load-ftone , though it be but weak; yet itdothfortifie it, and maketh it able to attraft a far greater weight ; for the Iron giveth it ftrength. In like manner, if Magnetick Excrefcences , be grafted in the body of the Magneti- call Tree; then that Tree will fuck and draw his like, namely the fpitit of defe« dive limbs moreftronglyuntoit; making them to become vegetative , and to in- creafe and grow, which before did pine and wither : For the fpirit fucked and con- tinued by dilatation, from the member unto the vegetative nature of the Tree, doth indue the like nature; and doth by a continuity animate the fading fpirits in the member, to increafe, and vegetate* or profper in his growth. Now to prove this Magneticall relation, I will produce certain Problems, touching the nature of the Load-itone.

I. Problem,

There is a ftrongUnion in a Load-ftone , armed with fteel , and heavier weight ^:,j„, may be by it taken up, than if it be not armed. iV. i. c«f. i,,

Migntt, ' ^fflication.

The reafon is, becaufe vis imta eftfonior- for the Iron addecb force unto a Load- ftone that is weak, as is confirmed by this Problem. ■»•

Li n.Proi'

2^S Mefakall Tbihfofby^ Book j«

a TrohUm.

Kidl<y nf the If there be a thin place of Steel or Iron held or faftned unto the neather pole of Mainet.c.i*.Z the Load-lione, between the Load-ftone and the weighc; then the Magnet will lift up double, and fometimes decuple , or ten tim^is fo much again. And from this praftice came the capping or arming of the Adamant with Steel or Iron , after di- vers manners.

Apfllsat'iofi.

By the like correlation. If that the animal Magnet be armed with the vegetable power, it will more forcibly attract unto it,lpirits from the greater animal Magnetj or rather the animal Iron. Alfo this Problem following is worthily to be noted.

3. Problem,

piracdf.TraS. Every Body unto the which the lively Mummy of another man is adminiflred 3. de Philof. ' or drunk up , doth forthwith become a Magnet , and will be armed to attraft his liljgi

Application,

And therefore the lively Mummy of the decaying member , being in part inclu- ded in the nailes and hair thereof, and afterward conveyed mco the veget able body, that vegetable body which receiveth them , is madeforthwith magneticall , and draweth to it the fpirits of the member,and doth impart unto chem of his vegetable power. And alfo the magnetick Mummy in the hair and nails , though of them- • felvc; they are but weak , yet are they made more (Irong and forcible , by being planted m a itroflger magnetick vegetable, fo that the one doth fortifie and enable the other. This is demonHrated by this Problem.

^ Prokem,

A weak Magnet being rubbed at one of the poles of a ftronger j will be bettered by it in his vigour and vertue. ,

DemonJiratioK,

RiJkf in hit Alfo, fet 3 Magnet of fmall force f-hat can be perceived, upon a Load-flone of a Mig.trttt.c.i6 good ftrength and vigour, efpecially upon the poles, and he will fhewa vigour, as if he were as ttrong as the itronger Stone is, whereunto heis united.

Apflicatien.

So by the like reafon, we may tranfplanc the fuperfluouscxcrcfcences, in which thereappeareth but a fmall figne of any magnetick vertue, upon a Ihonger vege- table Magnet, or magneticall plant, and efpecially in his pith or axil-tree , and he will fhew forth a magnetick vigour, equall unto that of the plant, whi.happea- reth in this, namely, becaufe it doth dire^a by his beatis the vegetable power, un- to the decayed member. Now that the reference between the tree and the mem- ber is caufedbya fpirituall continuity , it is made plain by this magneticall Pro- blem,

5 Probh

'em.

Aidl. lib.c.17. Ifalong IronbeconjoyneduntothepoleoftheLoad-itone, and unto the end of this another be laid, and at the endof thar a third, and fo forward, the Adamant will, by vertue of his beamy emanating fpirit, hold them all, or mod of them, ac- cording unto the vigour thereof, all touching one another , and cleaving together like a linked chain.

Scd.i.' MofaicallPbilofofby, zyp

Applicatloft.

Whereby it is evident, thatasthefpiricoftheLoad-ftone is contiouatc, and by his continuity is apt to faikn and joyn bodies in a union, from his center unto his fpirituall circumference; evenfo,by the emanation from the double Magnet , united in one, from their centeruntothc weak line or member, there is caufed and ingendrcd a continuall fuccelTion of vegetation in it , by degrees. Now that two Magnets uniting their forces in one, do emit a more vigorous emanation, and are endued with a greater magneticall force , it is proved in the fecond Problem of the third Demonllration of the fecond Chapter, before mentioned.

CHAP. VI.

Herein is proved , that vegetables contain in themfelves magnetica 7 fpirits > iy meam ■ffhtreof, thej dofenfibly attract, as well from the Animal^ as yegetable a*id Mine- ral kingdom : And it isfirfi exprejfed hy two Propofttlons^' and main* talned Ojf divers experimental Demonfirations ,

The firfi Propofit'ion.

THere is a magneticall vertue , as well in the vegetable , as in the animal and mineral, whichdoth operate and aft attradively ,both on his like in the vege- table, and alfo in the animal and mineral.

The firfi experimental Demonfiration,

The experience hereof is manifold , and by that which hath been related in the precedent Chapter, tha: the magneticall relation or union whith is made between the vegetable and the animal, is fufficiently exprefled , 3nd{h.'llbe more at large enucleated hereafter. Again if one that hath an Ague do take the herb called Iberis^ namely, a handfull thereof, and put it into either of his (Tioes , and walketh upon it untill he wax very hoc , he will find, that it wUl draw a g'-eat deal of waterifli matter downward, and cure theague. But (faith my Matter that taught me ; it is not to be caft in the way that man or beaft doth pafs , for the animal that treadeth on it will be infefted, and beaguifli. This Chrifiopher Schitfz,ett, aGerinan, did af- firm that he had tryed this, and found it to be true.

2 Experience.

Joannes Carfmanus delivsreth it for a truth, that warts are taken away out of the hands and other places, by taking of Itrawes , and cutting the knots in them , and he prepareth in that manner two for every wart, and the (trawes muft be of a fingers length, which being thus prepared, you mull put two fedtions of the knots in this fafhion X upon every wart, fo that the nodes do touch direftly the warts, and they mult Itrongly be prefled down i and this mutt be done unto every wart with a double rtraw, as is already faid. Then take thofe ftrawes , and dig a hole under a fpout or gutter, and cover it with a ftone ; and you (hall find (^faith he ) that as the ilrawes do rot, fo alfo will the warts confume away.

J. Experimentall Demtnfiration,

Mr. Balthaz^ar Wagner faith, that he hath oftea tryed this magneticall cure , in f^^jj^j^^,, pjt the inflammation and rednefs of the eyes mott true; hetaketh the root of ^^^ thiCmirtlkn. common Mallow, when the Sun is in the middle oi^irgo^ and applyeth it back- ward unto the nuke or nape of the neck, binding it faflthereunta, averring, thac it will attraft and draw unto it with efficacy, all the caufe of the rednefs.

4. Experimentall Demonfiration,

As there is a kind of Load-ttone called Ez/^a-, which ?% doth affiim toh-iveap/in./.37.<.x©

LI a magne-

2^o MofaicaUPbilofiiby. Book 3*

Magnetkall power to attract flefli unco it j. So alfo in anorher place he tellech us that there is another kind of Magnetick Stone, called 5 a d:t, which harh a property to draw wood unto ir fo lirongly, that they cannot bi feparated from one another, except the wood be cut off from it. But kaving thefe things as uncre- dible, I will relate unto you, that mutuall love and fympathericall affeftion, which ( to my knowledgj) hath been found between the Vcgetabk and the Mi- nerall.

5. Experimentall Vtmonflranen.

There are divers men which do work in the Mines in Gerwa»y^ of which a cou- ple were imployed about the Silver-Mines in iVales, who do ule to gather at a due feafon, a forked rod of the Hazel-tree, and holding in either hand one of the two twigs in fuch manner, that the part where the fork beginneth tobeperpendicularC~^, therein fo great a fympathy berweenthis vegetable and the Mine , if it be rith, that the man that marcheth on the hill where the Mine is , and holdeth this Hazel- rod in this polture, fhall p'.:fcntly perceive the top o- perpendicular of the rod to inclin&violently downward, \vhenrhemantreade:hona place, whe-eany Mine is; which is an evident Argument of the Magneticall afFettion , which is between . the one and the other,

6. Exyerimettt,

A man that hath many boils in his body , ivas counfelled (when other things would not cure him) by an old woman , to find out a bramble which groweth out of the earth at bo:h ends, or both ends rooted in the ground: and this man was counfelled to creep in his cloches under the bramble backwards, threetimes, and he was cured; fo his boils vanifhed by little and little, in five or fixdaies, Mr. Tuller.

2. Tro^ofnioH.

The fingular order , and fympathy or antipathy of the vegetable parts between themfelves, isdefcribcd and typically fet forth, by a relation or refpect, had be- tween it and the Load-ltonc; whereby is argued, that the vegetable and minersU, and confequently the animal obfcrve one fympatheticall , or harmonicall propor- tion, as well in their fympatheticall order, as ancipacheticall irregularity in their diforder.

A Problem for theconfirTnttien of the fore faid Pro^ofnlon,

In all Magneticall things, be they vegetable or minerall, and confequently ani- mall; evermore nature doth tend unto a convenient unity, boch in nature and pofition : and cone rariwife, where their parts do not according unto the courfc of natura, incline unto a conjunftion, therehappenethadiHurbance, and as ic were a diverfity between part and part.

Demonjiramnin the Miner (dl Magnet,

Take a long Load-ftone or Minerall Magnet, and let it be C,D; and let C, be

CVhtrt- 5. W.^^s North Pole, B, and D, the South A; Then divide this long Load- Hone in the

iap.6.d€ rniddle between the two poles, where thexquator palTerh, namely in E, F, and

jw^rf. Ej will be South or 3cquino£tiall unto the pole D, and F, unto the pole C. As

therefore thefe parts of theLoad-ftone did refpeft one another in their entire difpo-

fition ; So alfo nature tendeth after their divilion , to unite them again. And

therefo'e where the divifionis made, the end E- defireth and coveteth to cleave

and adhere unto F. But E. will not be joyned or have any commerce with D, not

yet F, with C,and then onemuft convert C,umoD, and they will well agree and

DC combinated together.

For

Sea. %.

Mofakall fhilofofhy*

261

:i<i((iiin((/iiiiii(iiiai:(iiii

D)A

For D, turneth to the South as before, and C, to the North- But E,aDdF, which fhould be parts naturally conjoyned, and united in the Stone, are info do- ing mightily difplaced, fo that they do not accord and unite together by a materiall union, bur they receive their motion and inclination from the form of the Stone; So that the ends of this Stone, whether they are disjoynedor united, do Magne- tically tend after one manner unto the poles of the earth, both in its firft entire and divided figure, as in the fecond ; and the Magnecicall concourfe F, E, in the fccond figure into one body, will be as perfefl as that of C, D, even as it was en- gendered in his vein, and F, E, as the flote in their bo\it.

application unto the Vegetable,

Gilbert.

This {elf-fame conveniency and inconveniency of the M^gneticall Form, which jjj, *, f^^, is noted to be in the Minerall Magnet, will alfo be obferved in vegetables: Foe take a wand or rod of a Willow Tree, or any other Plant, which gcoweth eafily, and let it be A, B, and A is the uppermoft part of the rod, and B the lower part.

next unto the root : divide this rod in the middle D, C: I fay then, that if the end D, be grafted a^ain in the end C, it will grow. Alfo if B, be grafted on A, they willbeconfolidated together, and fprout forth : But if D, be grafted upon A, or C.uponB, theywillbeat fttife, and confequencly will never grow , bur one of them mult needs dye, by reafon of the prepotterous order and inconvenient polt- tion> becaufe that the vegetative force or vigor , which proceedeth after one man- ner , is now diverted, and compelled or forced Into contrary parts.

I will fay no more touching this point, but proceed unto the main burthen of thefe pra<aicall Magneticall Condufions , with theit infallible Demonllra- tion.

CHAP.

26 z MofaicaU Fbilofophy, Book };

CHAP. VI.

Hov the feifihlity ar.i ^oJJwUitj of the MagneticaUmantter »f curtly the fyfopoft-falvc,

tsproducedf Anddswonjiratedto hcnaturall : The which ihi: tft may the better

effect y ve vUl firj} fet down our tnAn Pro^ofition touching this kind of

cure ; andifterwArdelttcid^te andclesrlj demonfl-rAte it hi evi"

dent proofs, derived effecialij from the virtue

of the LoAd-Jiene,

The Propoftien.

IF after the wound is made, a portion of the wound's externall blood, with his in- ward fpirits, o:of his intemall I'pirits ondy , that have penetrated into the weapon, or any other thing, which hath learched the depth ot the wound, be conveyed from the wound, at any reafonable, but unlimited or unknown diuance, unto an Ointment , whofe compoiition is Balfamick, and agreeing fpecifically with the nature of the creature lo wounded j and be in a decent and convenienc manner adapted, and, as it were, trarfplanted or grafted into it ; the oyntment fo animated by thofe fpuits will become forthwith magneticall , and apply with a itiagneticali afpecl o: regard unto the beamy fpirits , which ilream forth inviiibly from the wound , being direded thereunto by thofefpirituall bloody fpirits in the weapon, orcther thing, which faath received or included chem; and the lively and four hern beams ftreaming and flowing from the wound , will with the northern at- tracliion of the oyntment, fo ma^necically animated, concur and unite rbemfelves with the northern and congealed , or fixed bloody fpirits contained in the oynt- ment, and ftir them to aft fouchernly, that is, from the center to the circumfe- rence ; fo that by this reciprocall aftion, union, or continuity, the lively fouthern beams will ad and revive the chill, fixt, or northern beams , whichdo animate the oyntment with a magneticall vertue , and quickned fpirits of the oyntment, ani- mated by the fpirits of them both, and direfted by the fpirits which were firit tranf- plantedinto it , dothimpart by the faidmnion or continuity , his balfamick and fanative vertue unto the fpirits in the wound, being firll mrgnetically attracted; and they afterwards by an unfeperable harmony , rran-fer it back again unto the wound. And this is the reafon of that fym.pathetii all and amip.itheticall reference orrefpeft, which is by experience obferved to be between the oyntment and the wound , fothat if the wkolefpace of the weapon that made the wound, be covered and annointed with the unguent, and the unguenr be well wrapped and kept warm, thewound will ftndconfolation,andbe at eafe 5 bu"^ if a part of the oyntment be pared away , or wiped off from the weapon , it hath been often tryed, that pain or dolour will immediately cnfue and afflift the wound. Moteover, if the place a- noyntedbekept temperately warm, the wound will ^Ifo --eft in temper; but if it be uncovered, and left in the open cold aire, then will it happen , that thewound will alfo be diftempered and vexed with cold.

Certain Prch'emau'call Dcmor.jhations ^ to prove the ferefati Propojition tt he true in ever 2 point, and coKfeejuemly to mamfefi this mtotner of Magical cure to h ef- felied Naturally , and tlnrefore not CacomagicaHy.

The particulars of the forefaid Propofition are eafily proved and maintained byfuch ocular dem- nft rations , as may be produced from the vertuous operation of the minerall Load-Hone , unto the which we may rightly compare all magneti- call bodies, with their actions, becaufe they have their denominations from the mineral magnet, and therefore this weapon-falve is tearmedby fome men. Ur. ucn- tam mair.et cum, and the cure is alfo called Magnericall. I proceed therefore in ny pu-pofe after thi-; fafliion, to prove the Propofition punitually , and therefore I divide it into members or portions.

The fir ^ member ofthofe Propoflthins , rr/r/; certain experimmtall Conclyf.OKs Jrom the Load-Jlone to confi'ntt tt.

Fiili therefore we gather bythefaid precedent Propofition , that two magneri-

call

Seft. 2. MofaicallPhilofofhy. z^i

call bodies ofa like nature, may ipifitually mecc andconjoyne together by alike natucall inclination. Andthat the weapon wounding , oiocher materiall penetra- ting, doth imbibe the fpirits, and is made magneticall.

1 ProdUmaticall Demon/lration, taken from the Load-Jtomt,

Take two Loadftone'; , and place them in fmall wooden veffells » or boats of Corker wood, and fet them upon a bafm, or tub,or cilkrn of water, fo that each of ihe Magnets may afpedt one anoth-;r,within the viiible orb of his verrue,& you fhal perceivethem fenlibly to move, and as it were, to incite each other to mutual em- bracement; fo that at the contrary poles unto one another, they will meet and unite themfelves; which is an argument , that dilTevered fpirits, of an identity of nature,do fympathetically operate and ad one upon the otnec, ac a diitancc.

• • .. rDemonfiratioK from the fame, »

In the like manner, if we fhall place apiece oflronin one little boat, and iG'ilbdib.i.c.^, Load-ftoneinanother, you will find, that thelron will haften with rhe like cele- rity unto theLoad-Ilone, beingalfo in his fmall barck; for you fhall perceive, that each of them will be carried unto ihe other , and will the one [Hck and adhere unto iheotherin the mid-way ; and after that the deiire of each of them is accom- pliflied, thatis, aftercoition and union, they will ftandftill, and rell in their confents.

5 Demonjiration, t Problem,

One vein of Iron being rightly difpofed, will draw unto it arother if the vein --.,,., be rich, and of the colour of iron. As for example, put one peece of the vein in ' * *■** his little cup, or fmall boat or birk, as is faid before of the Load-ftone , and hold in your hand another pieceofthe fame Mine, fomewhat near the other, and you fhall find the other in his bark to move unto it , but nothing fo fwiftly as will the Iron unto the LoadHone.

2 Preblem,

You fhall find it alfo for a moft true experiment, that if Iron be taken nakedly of GilbMb. i.t.if it fell J that is, not being excited by the Load-ftone, or any thing elfe , it will draw another Iron unto it, though not fofwiftly as the Load rtone,thatis vigorou"; Atryallismadethus. Makeapieceof cork round, and as big as a hazel-nut, and pierce it through the center with a reafonable big piece of wier , till the middle of the iron be in thecenter of the corck:putit into a quiet watertofwimin, and ap- ply it unto its other end very near; but io^ that it toucheth it nor , the end of ano- ther piece of wicr; and you fhall fee, that the piece you hold in your hind fh.ill draw the orher in the cork , fo that as you move the one , the other fhall flowly follow. And this muft be effe£tedby the application offuch of their ends, as fliall agree in their pole. TheDemonftrationis tnis:

«j 3n ^—^=::^

application.

By thefe examples therefore it is made evident , how the two fpirits of like dif- pofition, or rather of one identity of nature , are apt and proneby a naturall incli-

ration

2,^4 MofaicallPbiloJofby. Book 3,

nation to eovet and embrace their like 5 andthat at adiftance, or fpace between each body , and confequertly , that it is not the bodies that aileth. For they are divided and difhnt from one another ; but theformallfpirits, which by an aftrall emanation dofympathetically and lovingly , firlt afpe(3: one another , and then by an equall attradtion, do, as it were, kifs and hug together. And therefore it cannot feetn (trange or impoffible unto wife men, that t he bloody fp irits in the oyncment , and thofe in the wounded perfon, fliould at a far diltance meet and apply together, by afympatheticall afped, being that they are but one continued and indivifible quinteffentiall fpirit, though altered in elementary property, even as the northern aire is by the n orrhwindmade todiffer from the fouth, though all is but one effen- tiall and indivifible aire.

Touching the laH branch of this Member , it argueth , that fpirits may be, nay are imbibed by the weapon that woundeth , which by this axiom of Pa'-acelfw , makech the pKiceof the weapon which woundeth amagnet, ormagneticall. The Problem is this. • . •

3. Problem,

Every Body, after that it haih imbibed the Mummy, which ilTueth from man, is forthwith made a Magnet unto him.

And this is proved Magnetically by this Pioblem.

4. Problem.

Piric(]f. Inc. Iron incited or touched by the Load-done at the Pole, doth draw unto him the X. ae Plihf. like of the Load-(tone that toucheth it.

u1pplicatio»^

No\V that the vlrall fpirits of the wounded animal , do penetrate in the very moment of the ftroak into the weapon , and that the weapon doth greedily fuck them in; it is proved by this following obfervation.

Some Country Chirurgions , not daring to fearch fomedeep wounds with a Probe, doufe to take the weapon that made the wound, be it fword, dagger, knife, and fuch like, and put it into the fire; and though before you faw no difference in the colour of the weapon , yet after it cometh out of the fire , you {hall fee the place of it that wounded, altered in colour from the other, by reafon of fuch fpi- • rits as it did imbibe. This is commonly found true by experience.

Another proof to maintain this, is, that if a Viper or Adder be cut with a fword or knife, in peeces, the venomous, odious, and irafcible fpirit of the Serpent will penetrate into the fubftance of the fteel ; which is confirmed by this , namely be- caufethat if a man be afterward wounded by this weapon, that did cut and divide the Adder or Viper, it will foinvenome the wound, that it will be made incura- ble, except an Antidote made of Adder or Viper be applied: So alfo the Scorpi- on, being bruifed and applied unto the wound , that is made by the Scorpion , will cure it ; as alfo an Oyle made of the fame.

The fecond member of the PropoftioM, with the proofs.

Secondly, that if a Magneticall body, be it animal, vegetables or minerall, be divided into parts, the fpirituall nature of thefe parts do alwaies tend unto Unity, although thefe parts be divided far from one another : which is an Argu- ment, that they are no continued thing in fpirits ; and therefore one pirt dothdi- reftly co-operate and fend out aftuall beams of fympatheticall identity untoan- other 5 though the bodily divided parts be abfent or diftant in fpace from one another.

yJ Demonfiration to confirm this.

This is fufficiently proved, by the ocular Demonflrations , recited for the con- firmation of the firli member ; but more efpecially by the fecond Demonfiration of the eighth Chapter of this prefenc Book : where I have fliewed ^'ou , that if a,

long

Sedt.zl MojakallThilofofbyl 16^

long Load-ttone be divided in th^e middle, between the two Poles; that is to fay, about the acquinoftial line, and each of chefe divided parts be puctoflote in his fmall velTell or bark on the ftill water. The influential! fpirit , which is one in erfence , and continued between them, dothdefire and covet to utiite the divi- ded minerall bodies , whofe limbs are by a wound or Solution of continuity fe- parated, and to reduce them into the naturalletlate, they were in at the firlt; and for that caufe B, and C; whereof the one is Meridionall , namely B; and the other Septentrionall, to wit, C, which were at the firftcontinuated parts, but now di- vided, areby that unfeparable Spirit, which giveth life unto both the parts, reuni- tedj fucked, and drawn together , and reduced unco the eftate of their priHine '"ontinuity; that is, of two (tones they are made one ; fo that the portion of fpi- rit in C, draweth and attracteth the bodily B, unto it , and the proportion of fpi- rit in B, fucketh and inciceth C, unto it: For we muftnote , that the unity of fpirit, dothevermoredefireandeffed the unity of the body, in whichitdwelleth; for the quinceffenriall or formall fpirit , delighceth not in the variable difpofition of the airy fpirit , and therefore coveteth to inhabit the dofe fpecificall houfe or pallace, which it did poffefleimmediatly after his difcent from his celeftiallftarry parents. This is the reafon , that one fpecifick fpirit is mofteafy, yea, andre- joyceth to communicate with his like ; but efpecially one and the fame fpirit muft needs aft with , and never be abfent from the other; and therfore when the frozen. Northern , and as it were congealed nature is incited and ftirred up , by the ^qui- nofliall or Southern property , if it berighcly adopted ; andthe Southern Iron's p-opert y is touched with the Magnecicall North-pole of the other, they will effed^ attraction the better; and to this purpofefpeakech this Problem.

If Magneticall bodies be divided, orany part broken ofFfrom the whole, each Gilbert, ie p.irc fo broken off, will have his North and South. ^t- '•*• '■^^'

And therefore each particle of Iron, or of the Load ftone, being divided from the whole, will have a Northern property, and a Southern, which doth manifeftly confirm unto wife men's capacities, that the fpirit of every Specifick, yea, of eve- ry individuall , hath a Northern and a Southern condition , and confequently an attraftive and dilative property; and not only the fpirit of the wh61e,but alfo of eve- ry particular of it (if it may be fpoken) being that the formall fpirit is in all, and in every part.

Yee may therefofe perceive by this, how polTible and fezible it is , that the fpiric in the dead blood or weapon, being transferred, andasit weretranfplanted at a far dirtance in the Ointment, as having a Balfome not differing from the animall nature; but efpecially in refpeft of the vegetable Salt of the Ux^tittu, in the which Zf^^et ftauncli altogether lurke fpirits, which by the prefent application of the Southern, live- blooJ. ly, and warm fpirit sin the wounded man, guided unto it by the fpirits tranfpor- tedortranfplantedbood, doth re-vivify, andco-operarewith the fame fpirit; not onely in the ftanchingof the flowing blood, but alfo in the healing and confolidt- ting of the wound : as fhall be fhewed you more amply hereafter.

The third Member of the Profofition^ is confii med by thefe proofs.

Thirdly, that it is not the animaPs externall blood, but the incernall in the ex- ternall ; which being feparated from his fountain, and tranfplanted on another un£tuous flock, doth operate Magnetically from the ftock on which it is planted, unco the fountain or fpring, from whence it floweth. And i t is maintained thus.

A Demonfirat'ton to coti firm thu fir ji Problem.

It is not any corporeall thing, which floweth from the Load-ftone, or which , penetrateth inco Iron , or that is poured , or excraded out of the Iron, being ^l"i\.f. awaked by the Load-Hone's power : but one Load-ftone difpofeth another , by an *' * '** origisall or primary Form; and the Load-ftone doth revoke, and difpofeth the

M m Iron

z66 MqfakallPhiloJbfbyl Book 3.

Iron, which is familiar unto his nature, together with it felf, unto a formed vigour., for whi>.h reafon, the Iron runs unco the Load-ltone , and dorh greedily conform it felfunco it, (each forces or vigours fyrr-.phoniacally provoking).

triplication.

Therefore it is a formall fpirit,or fubcle celeftiall influence, which doth ope- rate mutually from the wounded body, unto the tranfported or tranfplanted blood, and not the body, or the blood, or the aire, or the oynrment, in which the tranfported blood, or bl oody fpirits are contained ; fothatthe excited fpirits in thcoyntment,do apply their regard unto the beams of the exciter, the north fpi- racle unco the fouthern ; and fo a union is made between the fpirits of the oynt- mencwich the adopted blood, and thofeof the wounded body. And as we fee, that by the concourfein themacrocofmicall aire of the north- wind and the fouth, both fpirits are united into one form, and arc magnetically , with their airy vehicle , concraftedintoa clovvd, which containeth in itaformall fire or lightning, and a watry body: So the two emanations do caufe acontrafted aery fpirit in the place of their concourfeoc application, which doth in his contradionattraft thebal- famick fpirit which the oyncment doth fend forth; even as we ice in the Weather- glafsjthac the contraded airefuckethup with it the mafTeof the water, and yet the airefoconcraftedisnotfor all that vilible. But this is further confirmed by this Problem.

2 Problem.

G'ilb ie Mae. ^'"o" ^^ allured and drawn, onely by the immateriall aft of form , that is to fay, lib, i. Cay. 4, by an incorporeall proceeding,the which doth act and is conceived in the iron fub- jeit , as in a continuate homogeneall body : And thisisthe reafon, that Iron is moved and drawn unco the Loaa-ftone , without being impedired or hindred, by the incerpofition of denfe and well-compafted bodies between them. And again. Iron drawethto it the Load-(T:oneitfelf , and the concourfe unto unity is mo- ved by a mutuallconfent and vigour, the which concourfe is vulgarly termed . Attraction.

.y^pplicat'tonm

Here we fee that reference, which is between the Magnet and the Mine , out of which that fpirit which doth animate the Magnet is drawn; As for example, In the forementioned Chapter, the fpirit of the microcofmicall Mummy is in theexcre- mentitious excrefcence tranfported unto thePlant; and fo the plant, animated by that fpirit, becommeth a magnet, which direfteth his vegetating fpirit to apply un- to thefpirit orbeam of the weak member, j£C. I come now to the proof of the fourth Member.

The fourth Aicmber of the Prof option k ietnonjlrativelj proved, thus.

Fourthly, that there is a fpirituall penetration made from one body unco ano- ther, before any magneticall operation can be effedTied.

Vemonftratlon .

This member is fufficiently confirmed by that which is already faid in the other members, and yet it is more plainly expreffed by this Problem.

Problem.

The Load-ftone doth guide and direct magnecicall thing?, the which do con- Om. de "^*t- ceive vigour and force from it, not onely in their extremities, but alfo in their in- * ' ' ' teriours, and very marrow : As for example , A piece of Iron, fo foon as it is tou- ched or attainted withrhe very breath of the Load-ftone, it is excited magneti- cally at the end at which it is touched or regarded, and that very power which it received by that conchy paffeth quite through from the end touched unto the other,

not

Seft. 2.' MofaicallPhilofofhyl ^(^y

not onely fuperficially, but alio centrally, and (as I may fay) at the very marrow.

A^fi.catioH.

It appeareth evidently by this, that as the formall beams of one Load-ftonedotfa penetrate unto the very center of thi other, and the other again reciprocally into the very center of it ; fo alfo the fpirit of the wounded man doth penetrate , partly by e nilfionfrom it felt , and partly by attraction of his like in the oynt- ment, into the bowels of the oyntment , unto the fpirits of his own kind that are hid in it , and reciprocally the oyntment being made a magnet by the imbibin" of theMummial fpirits of the blood, applyeth his attradive beams unto thofe, which are emitted from the wolind, being dire(aed therein by the fpirit of the dead bloodin the unguent, as {hall be (hewed hereafter more at large.

The fifth Member of the Propofitian, with the Proofs.

Fifthly, that the magneticall aft and operation of celeftiall, aftralicall or ftarry, f .

and infiuentiall fpirits, are not to be limited, nor yettobeimpeditedor hindred in their motion, if we look into the myftery of this Dufinefs with intelleftuall eyes.

We mu(f diftinguifti this Member , for your better underltanding, into two fe- verall articles or b anches, whereof the firlt muft (hew , that the extenflon of the emanations made from two aftralicall or ftarry fpirits, are not to be limited by mans underftanding, howfoever by an externall effedt, it may at random be gueffed at. Thefecondfhall prove, that fuch influential! ftarry beams, orquinteffentiall emilfions, as are fent forth from the Load-ftone unto the Iron , or from one Load- ftone unto his like in nature, and confequently from all other magneticall bodies, oflike condition in eflence, cannot be hindered by the interpofition of anyfolid or well-compa£led bodies , as fome Fool lofophers , rather than Philofophers , have temerarioufly averred in their writings.

Touching the firft, which includeth the imaginary termination or boundin" of beamy or formall extenfions, or emanations from m^neticall bodies, within a fetled, or known limited fphear of adiivity, theimpoflibility thereof (howfoevec our Peripatetick Philofophers have feigned the contrary ) is argued by thefe fol- lowing problematical! Demonftrations.

Certain Problematlcall Demonjirations, confirming the contents of this Members jirfi Article i . Problem,

Thevigour in heavenly bodies, whereby they move themfelvcs, doth "argue a foul in them , and for that reafon they areefteemedby the wifeft Philofophers , to be endued and animated with a divine aft or fpirit , by means whereof they move; which being fo, the extenfion ef application of their beams muft alfo prove uncer- tain, and therefore without limit, being that their fpirits, after the emanation madejdo concur fometimes in the aire, fometimes in the water, and fometimes, without refiftance, they pierce even unto the center of the earth, to operate upon the mineral Kingdom, beftowing on the earthly fubjeftsthatare underrhem , of that very formall aft and vertue , whereby they operate in their acute, penetration: And therefore thefe infenour creatures of alike nature , are able to fend forth and extendtheiraftralaicallorbeamyvertuesasfar, and to apply their beams at as an unterminable diftance, as their ftars in heaven are obferved to do.

a Problem.

It is rightly then faid, that the Load-ftone doth move the Load-ftone, and doth both difpofe of oneanotherby their primary form, which it receiveth from his ftarry fountain. And therefore it was not any abfurdity in the wife man, Thalet MilefiHt, nor yet any madnefs in Scaliger, to altigne a foul unto the Magnet, feeing that by it , it is centrally incited, direfted, and carried or moved circularl y : As for example.

M m 2 B}«am*

^6 8 Mojaicall Pbilofofby. Book y

Example.

Gilbert, lib, a. If two Magnets be put one agaioft the other in their fniall barkes , upon the \va- tof. 4. ter, they will not prefently concur together, but firit they do mutually conforrae

ihemfelves unto one another , or elfe the lefler doth obey the greater , moving ic felf after a circular faQiion, and when at the laft they are difpofed , according un- to their naturall pofition, they run or concurr together.

The like effeft alfo will appeare between the Magnet and the Iron, and tjie Iron andthelron; as fliail be expreffed hereafter.

^» Addition.

Whereby, although it may be replied , that this Aft of the Load-ftone with the Load-ltone, or it with the Iron , doth by effeftfeemto be limited > within a certain dimention, and therefore what I fay, proveth not much as yet , for the un- bounded dimenfion of the Magnecicall bodie's emanation. I anfwer , That the fenfibleaft, which is between the Load-llone and Load-ftone, doth not argue, that becaufe the two ponderous bodies , have their motion but at fuch a dillance, therefore their fpirits can extend themfelves , or apply their beams no further: For it is one thing to operate fenhbly, by a violent attraftion of a heavy mafs, and another thing for one Form onely, toembraceand concur ina naturall rejoycing fympathy wirh another. And this alteration, is verified even of fuch as are well pra- ftifed in the Load-ftone's property, by this following Problem.

3. Problem.

The Orbe of the internall or fpirituall Magneticall virtue, doth extend it felf ac

Gilbert, de a larger diftance, than the Orbe of any fenfible, or externall, or vifible motion

*"*•'''■ *'^^' can warrant : For the thing that is Magneticall , is effeded in the extremity of it,

a far off, although it doth not move by a local! motion : But if the Load-itone be

applied nearer unto it , then will alfo the whole Magnetick mafs move corporally

unto it.

"Whereby is acknowledged, that the virtuous extention of the Magnet , is farre beyond the limits of the Orbe of vifible Magneticall motion. But I will prove it by degrees more evidently, namely that the ftarry influentiali virtue in the Magnet, extendethit felf beyond the limits of any fenhble capacity.

ij.. Problem.

The needle touched Magnetically, will afpcd the North-pole, even from the ti^"l'tf' zt arquinoftiall point , which is an Argument of the unlimited extention of the *i- . •'^■*5«LQjj.^Qjjg5YJj.jyg^ As for example: Let there be a long Load-ftone prepared, anddireftly in the middle upon thexquinoftialB, where the Axis runneth, plant an incited needle, and it will look direclly unto the North-pole A. Alfo if within the Orbe you place another incited needle without the Stone in C, it will alfo look diredly upon the faid Pole : whereby we may difcern , the long diftance which is between the afpeft of the Magnet, and that of the incited body , name- ly go Degrees.

Again, each part or fragment that is divided from the Magnet, (be it animal, ve- getable, ormineralli hath therefore the felf-fame dimenfion , becaufe it is as well indued with his polar virtues, as the whole. And this is fufficiently teftified by this Problem.

5. Problem. '

di ^^ Magneticall fubjefts be divided, or any piece be broken off from it by any

Mif. i2.r. ?3. "iS3"s, every part fo broken off from the whole, will have an end as well Septen-

RiJlejc'tt. trional as Meridional, as well as the whole had. As for example : If a fmaller pare

or piece betaken out of a greater Load-ftone, it will be indued wich the fame

life and vigor , which the whole Magnet had, no otherwife then the child will,

touching his life wholly correfpond with the Father in life & pa-rts; and ic will be as

ic

Sed.2. MofakallPhilofofhyl i^p

icwere a new creature, and will have his polc^^aDd3equinodiaI a'; well as the whole

Stone had. Alio it an Iron-rod , as is that of the Curtain bj hung up , and hivv. Ridley c. if.

his pofiti-^n North and South, without bs:ing touched (forbv;ing iorged North

and Sou'-h, it will indue thole properties, nanriily the polar virtues, and move in

the aire being hungup by a thread, o. put into a boat on the water, unto the

North and South ; If ( I fay) a imall piece of the rod be broke off from the

North part, it will have his North and Souch-pole, as well as the whole rod of

Iron from the which it was broken.

Whereby it is apparenr, that if every portion or fragment of the Load-ftoneor Iron, havehispoleaswellasthewhole, then the fpiric which is within, hathhis relation or application with the Northern pole-ftar of the g eat world ; and doth alfobehold the Southern Virtue, with his South-pole ; for except there were the Scintil of the Anima m.mdi, which is in it and operateth in ir, according unto the fmall proportion of it, no o herwife then it doth in the great world, ir could not afped eachPole, as it is obfervedby experience to do ; and confcqu^ntly as the aftions of the Anlma munii are fo cat holick , that they cannot be limitsd; fo are the fpirituall, quinteffentiall, or aftralicall Emanations. I prove k further thus.

6. Vrobletn.

If you take an Iron rod , made of good Iron, and hang ic up in the aire on a thread, asif it weretouchedwithaLoad-itone, &c^

The Experience is this.

Take 3 flraight piece of Iron or fteel of fix foot long, and a finger thick, hang it up in a clofe chamber, into the which there cometh no wind, (and therefore this /^'%' experiment ought to be tried when the aire is calm, and thedaynot windy; and muft hang on a lilken thread, which is not twifted but woven ; and the Iron muil hang direCily equilibrous, or in an equall ballance) and you fhall difcern it {lowly to move, and by little and little to attain with his extremities or ends of rhe points of North and South, no otherwife then the needl's dointheDialls, whuhare touched with the Load-ltone.

Moreover, we fhall find that the Load-ftone, or any thing elfe, rhatistou-'hed or excited by the Load-llone, will diredt their afpeft, being planted in fmall boats, on the needleon his vertical unto the North-pole.

The Conclttfion.

Whereforelt ismademanifeft, that the extemion of the Load-ftone's fpiritu- all or formall Emanation; as alfothac of other Magneticall bodies, is not to be limited, being that they do aft and apply their beams , unto the vety Itate of the Pole-ftar, and the Pole-flar by his like emitted influences, doth operate reciprocal- ly and apply unto or afpeft the Load-ftone, and fo make a continuated Spiriruall union betwixt them, being that we ocularly difcern, that both it and the Iron, doth diligently, and with a manifed Sympathy al'peil: , and aftually move unto the faid ftar. And then, after this is well confidered , ler us but think and ponder thediftance, whichisbetween the Pole-flar and the Magnet, namely betwixt the eighth Sphere, and the earth, andhe will perceive it to be in a manner infinite and incommenfurable, and confequently the emitted beams of the Load-ftone, can- not by any phantafticall Sphere, of fenfible and fcnfuall Philofophers , be com- prehended or limited. But if the aft of the Pole-ftar on the Magnet be denied. And Fr <iir^7?(5W«j his opinion, withthat of many other learned men, be received, namely that the Load-ftone, the Iron, and the needle touched , do tend unto the North-pole, by reafon of the attraftion of certain Rocks of Loid-ftone, vvhi. h areinthe /fy^fr^arf^j/mountains ; if this opinion ( I fay) were admirred to be true, yetmay wefee by it, thattheaft of the M.ignet, and the aftuill refpeft, vvhichtheMagneticallbody beareth untoit , is nottobe limited ; bc;ing thnr fo they will be obferved to co-operate from the apquinoftialb, unro the Northern Hyperborean Rocks. Bur this opinion harhbeen p'oved falfe by us in anohcc place, and ftuU hereafter be demonftrated by us to be fo. We will now come to our Application, touching this firft Article,

ly c> Mdfaicall Philofofby, Book 5 .

application. '

The firrt and fecond Problem teacheth us, that there is fuch a celeftiall or aftra- licall fubtlefpiric, in all magneticall bodies of the earth , as is in the heavenly ones , and confequently , that the beams of each of them may penetrate as far , though they be not difcerned by fenfe , as the beams of each liar. By this there- fore we maybeaflured, that mans heavenly fpirit being of a more pure apd fubtle a ftuff, than is that oEthe Load-ftone,may fend forth the aftralicall beams of his ver- tue, not onely to the mark that the Load-Hone aimech at , but alio unto the high- eft throne of divinity. Again, hereby it is argued, that the fpirit in the tranfplanted blood, is able to operate at any dillance on the wound ; and the beamy fpirit of the wound again, toco-operate, and have a continuated union and refpedunto one another.

The third inflru£leth us, that chough theoyntment and blood in it do not ap- pear mobil or movable at a far diltance, yet they may co-operate and be conjoyned with the fpirit of the wounded, at an unknown proportion of fpace,

By the fourth and fifth we learn, that the exteniion of the northern bloods af- pe£l unto the fouthern, may be fo far, as the xquinoAiall is from the pole, name- ly, 90 degrees. But, I fay, that as the northern and fouthern emanation of the foul of the world, fillethallthe cavity of the world , fo alfo by it, and in it , may this aft of that foul in man extend it felf, far beyond the capacity of Hefh and blood and therefore is onely intelledually to bs underltood. '

By the fifth, that each particle of mans blood , or fpirituall Mummy 5 being di- vided from the whole, hath all the parts or proportions in it ideally described, that the whole hath , and therefore doth operate as well with a northern , as fouthern afpeft, and confequently draweth down from the heavens a like property , as oc- _ , . cation is given: Forfo this one Spirit is faid to come from the four winds , and yet' " ■ ^ ■ it is but one fpirit ineffence, though four-fold in property ; for it was by the vertue of it, that the dead, mentioned by the Prophet , did rife again. And there- fore fo far as the north wind or fouth winds extenfion may be , fo far is this fplric in man able to fend forth his fpirituall beam.

I will come now unto the proof of the fecond.

Touching the fecond Article, which fheweth the acute penetration of this fpirit, and that it is effefted without any impediment , contrary unto fome igno- rant perfons opinion, who think, that cafiles, ftones, woods, hills, andfuchlike, may hinder the penetration of this fubtle and all-penetrating fpirit : The proof is madeby thcfeproblematicalldemonftrations.

Demon fir ations co»firm!»g this Meinbei*s fecond Article, I Problem.

Oilb.de Mag, Neither fire, nor water, nor earth, can hinder the ingreffiveaftion, or piercing /j*. j.c.4i vertue of the Load-ftone upon the Iron , being it is proved by experience , that it fucketh and draweth it unto him quite through them ; as for example, If a candle, or flame of fire, be interpofed between the Load-ftone, and afmall piece of wyer, you fhall find the piece of Iron will leap quite through the flame unto the GilbM Mtg. Load-ilone. In like manner , the Needle on his turn-pin, will, for all the interpo- iib. a.c.4. fitionofaflame, turn unto the Load-ftone, and that with the fame celerity that it would do in the open aire. So that you may fee by this experiment, that the co- ition of thefe magneticall bodies are not hindred by fire. Alfo if water or earth be interpofed between them, it will do the like.

There is anotherProblem, which exprefleth the unrefiftable penetrative ver- tue of this, more efFe6tually,in thefe terms.

2 Problem,

Iron ii allured onely by an immareriall aft , or an incorporeall procef" , whicl? doth operate, and is conceived in an Iron fixbjeft, as in a continuated homogeniall bodv, and therefore it hath no need of large or wide pid'age'; : And forthis reafon, the Iron is moved and drawn by the Load-Hone it felf; and again, the Iron doth

d«\v

Sed, 1. Mofakall Phi/ojbfbyl 27 1

draw chi Load -(lone it felf, and aconcourfe , or a meering cogecherin auniry, is made by their beams, aUhougri chac thi^k bodies be interpoied a .ticklers b>;r.\teen them.

So that you fee, that the putting or applying of thick fubftances between the Iron and the Load-ftone, cannot hinder the coicion of fpirirs; whi.hi> atoken, that the influential! or foimall fpliit cannot be inpedicedin his motion. And therefore rhis fubtle (pirit , vvhii h hath his beginning from the foul of th;: world, is faid by the wifeft Philofopher, Omma fermeart enua^ Jof^fs or travers nil things. But yet more plainly.

3 Problem,

The Load-ftone, without any frication or rubbing, or being exficcatedby hear,(j,|j .^ ^ orperfufedwith moyilure, in the aireand in the water, dorhp'"Ovokeandallu^.;jj j' ^ j,^ unto it ma^nencallfubjeds, andalfo folid as well-conpaiited bodies, as thik boards, or taoles of (tone, or groite plates of mettle, as filver, gold, or brafs, being put between.

And ^;ii^/ey faith, That although fuchfubftances as be not n»agneticall, be placed /i irf/7 ;» h'u between the Needle and the Load-ltone , yet they cannot hinder the orbe and p'-o- T emife <f ceedingof the magnetick vigour: As for example , If a Load-ltone fhouldbe pl'-'J'''*"^''^^''''^''' ced in a box of wood , Hone, tinne, filver, or brafs, yet the Loadftone will extcna "» '^''^' '** bis magneticall orbe.

Application.

I conclude therefore by this typicall expreftion , that the emilTions of mans vi- tall fpirics arefofubde, and fo piercing, that no interpoied bodies a"e able o hinder it in its motion to his pretended mark, nor yet the magnericall blood in f he oyntment b^ing excited, can be hindred in his concourse or union , with the lime fouchernor vivifying fpiritj and that efpecially, becauferhe formill fpi itsofthe one is connnued and homogeneal unto the other. 1 prOLCsd now unto the lixc Member of the forefaid Propofition.

Thefxt Member of the 'Propoftt'wn, with the Proofs,

Sixtly, that after a Body (be it Animal, Vegetable, or Mineral is made , by a tranfplantation of another bodies fpirits, magneticall, oram'gnec, unro thit o- ther body; it doth, by attrafting of its beloved's fpirits unto it , i npa^-t unrofh.-Ti of that vertue and property, which appertaineth unto it felf; infomu hihatasrhe lover doth participate with the nature of the beloved , foalfothe beloved dorh partake and fhare with the lover's condition, efpeciallyifthey be homogenealJ in kind, and reciprocall in affeftion.

Certa':n ProblematicAll DemoMjirations^ to confirm this member of the fne-faid Propofniou. I Problem,

Ottodlibet corpus cui Mummitt viv* i» aLo hom't»e prop'ittatHr,illico fit ma^nes'. Every irr n

body, to whom the lively Mummy from a man is given or adminiftred, isforth\vich./^j',^'^;i„;^r * made a Magnet.

AppUcatioft.

This Problem is animal, and not mineral, but it inferreth, that bythetranf- planting of mans bloody fpirits into the oyntment , the oyntment is forthwith be- come magneticall and attrailive ; even as before I told you, that the hair and mils beingplanted or grafted on theOke, make it forthwith, by communicating of the fpirits of the one with the fpirics of the other, attradiveandmagnecick.

2 froo

27 ^ Mofttcall Philojbfby. Book 3;

a Problem/t Mut^^neticHm,

The Loid-ltonc hath nothing, neither can do any thing , which the Iron being excited cannot d,o; and that not onely by contact, but at a reafonable diftance.

■^pflioatiort.

Neither can the live man's fpirit perform any aftion , that the dead blood tranf- planted in the Salve , by the Magneticall alhitance of ths Salve , cannot per- torni ! yea verily, it goeth yet further j for it infpireth into the wound a Sanative influence.

3 . Problem,

. Iron being touched, doth recreate another Iron, and inftructeth it unto Mag-

'^^uliliJ. 4 "s^call motions ; fo that it draweth unco it a third. As for example : The LoaS- ftone being applied unto A, it draweth unto it the piece of wier B; and alfo after B, itdrawetnC, and after C, it draweth D.

Application.

The Iron B, is compared unto the fpirirs, thttarefirlt animated by the lively fpirits in man, andthat animates the Oyntment's fpirits , which are of a Micro- cofmicall nature , by reafon of Uzneas volatil fait , which is the receptacle of fuch vegetating and vivifying Spirits as give life unto man, fave onely they are of a Northern property, and as it were dead ; Thefefpirus in Oyntmenc are refer- red unto C, which work and operate, being fo excited in D; which importeth the emitted fpirits of the wounded man: fo that we fee, that it is but one and the fame continuated Spirit, which putteth into ailion the three feverall Subjects, and theirfpirits, namely the blood tranfported, the Oyntment and the Body of the wounded.

4 Problem,

Giiktri. de ^^^ Load-ftonc and the yeine of Iron are all one » and have all one matrix,

M«i. /. a, C.4. 3"<^arefoundinoneMineas twins; yea. Mid the robuft Magnet, hath Iron in it. And therefore the Iron which is cxtra(^ed from them both , nath all the Magneti- call virtues, as well in the vein, as being made by fcparation, but more weakly, except it be excited by the Load-ftone, and added unto it by capping : For fo ic will be ftronger in his Magneticall power, than the Load-ftone it felf.

ApflicatioK,

In like manner, the blood in the wounded perfon , andthat which is tranfplan- ted to be purified, and comforted in the Oyntment , came out of oneandthefame vein, and have all one matrix, and therefore that extrafted blood , hath in ic ail the Magneticall virtues, but more weakly, and more in puiffance than in acl , ex- cept it be excited by the Southern fountain of blood, and capped with the Balfa- mick nature of the unguent. For being fo prepared , namely incited and addref- fcd, it will have his own Northern power , and that Balfamick and attractive vir- tue of the Uznea, isfopowerfull in his Northern Saturnine, condition, that ic fuddenly fealeth up and arrelleth by congelation, the Southern blood that flow- eth; even as the Northern wind convertech the aire into fix, and im.mobil fnow o- hail.

5 Problern.

Cibit.dt TIk Load ftone and the Iron, among all other bodies that are known unto us, are

MiiJ.-.i-. t(. more near in nature and condition unto the earth; for they have in them a fubftancc that is mod genuine .uid homogeniall, and approaching unco the earth. And there- fox thv'fe three do a^rce in nature together.

t/fp-

Seft. 2. MofakallPhihfojhy, zyj

Apflicatioft.

By thisitappeareth, what near reference there 5s, between the body of Man, which we compare rightly unto the Earth, and the blood which ill'ueth out of the veins of the Earth referred to the Load Hone, and the Ointment indued with a bloody fpirir,and which was extraded out of blood: For the fat and the Uznea,and Mummy were ot blood : For Scriptures tell us, that the Soul of theflefli,3ndcon- fequently of the fat and boneS) is in the blood. Whereby we may fee, that thouoh thefe three do differ in bodily Sublhnce, yet they agree in the homogeniety of fpi- rit. And rherfore it is no marveU though there is a continuity between the fpiric of the bodily blood, and that tranfplanred ; neither alfo ought we muih to won- der at the naturall commerce, which is between the bloody fpirits, and the Oynt- ment, that fofuddenn union fhould be made between them , and that it fhould forthwith become a Magnet , adapted onely in his Balfamick and fanative operati- on: for the wound, being that it is guided and direfted by thefe bloody fpirits, which are tranfplanred in it, and, after animation, did convert the beams of his na- tureunto his like, being as near in fpirit and property unto the wounded man's blood, as is a piece of Iron, orLoad-ttone, which is broken from off the whole, which accordetn in every refpeft with the fpirit of his Father, from whence ic fprung. So alfo we fee, that though the Macrocofmicall aire doth feem to vaiy in nature, according to his pofition, ( for the Northern aire is cold, the Sourhern or iquinoftiall is hot)} yet ic is but one fpirit, howfoever it is divided into this or that cloud. And again, the internall or formal Spirit, which animateth diverfly the four winds, is but one and the fame indivihble fpiric , ( as the Prophet Ez.ekjel tellethus). Inlikemanner, it is but one and the fame identity of fpiric, which aiSleth in the wound,the conveyed blood and theOyncment,being all threejasitwere. but one blood, as the ApolHe taught the ^thenims , that all men came of one * ''* blood , and confequently of one fpirit in the blood. I prove it alfo by this Problem.

6. Troblem.

Attraftionis made in the primary bodies , and thefe are neareft unto one ano- ther, and of a mutuallconfent, among themfelves, by reafon of their identity, in condition. And for this reafon the Load-llonedraweth the Load-ltone, and Iron drawethlron, and earth of them all draweth earth; and again, each of them draweth another.

Amplication,

Hence therefore is gathcreda reafon, why blood draweth blood,and one body his like, and the Oyntment being animated by one and the Cam; nature,doth attracft his like unto him. And therefore P^jr/if^/yMj faith iu[Uy, QuoA'ibet corfHs, cvit Mi-.m- mia viva in alio homine propinatur^ illico fit mtcmes : Everj body that Ar'inkjth oi take- eth iinvarMy the lively Mvmmy of Another mar. , is forthwith made a Magnet, And therefore we may fay juftly, feeing experience hath made it manifell, that every MicrocofmicalOyntmenr, that hath imbibed or comprehended the fpiritual Mum- my of another man's blood, isforihwirh made a Magnet, and by the incication of the Mummial fpirit , which it containeth, doth greedily thirit , and covet af- ter his like. Andfor that reafon draweth, and allurcth it unco it; thereby to im- part as well unto it, as it doth communicate his vivifying property unto hisactra- &-OX, Icouldfay muchmore, to prove the reafon of the ttrong attra^lion of this Oyntment, after it is animated with the live man's fpirits : but I fliall be too tedi- ous;and again, I fhall touch it in the confequencej and forthat reafon, I will leave this member to proceed to the feventh,

Thefventh Member of the Propojipon with the Proofs.

Seventhly, that the Agent which caufeth the Alien or llrange body, muchmore that which is of his confanguinity, to become Magnetick, and aflfeftionate, or con- cupifcible, and that by a kind of proximity in nature, k the bloody fpirit tranf-

N n planted,

174 Mofaicall PbHofofby. Book j;

planted into the animal unguent, or vegetable plant, (of which I have fpoken be- fore) the which fpirit alfo is the direiCtor or guiderunto theuniluous Magnet > to operate magnecically upon the fubjeft , and his fpirit from whence it was derived ; thewhich fpirit, if it be llrong and potent, it worketh potently ; if debil or weak , h operateth but weakly.

Certain FrolilematicallDemonflrAtionSy to confirm the Member of the forefaid Profofuion.

This Member, for the better explication of our purpofe , we muft divide into three Articles or Particles, whereof the firft fhall prove. That the tranfplanted fpi- rit maketh the unguent, into the which it is committed, a Magnet unto the woun- ded perfon : The Second, That it is the onely guider and direftor of the oyntments force, and conductor of his balfamick faculty unto the wounded fpirit : And the hll fhall demonllrate, how a weak and impotent fpirit operateth but weakly of ic felf , and yet by ch; alfillance of a founder and llronger nature, it isrefrefhed , and becommcth Ilrong again.

Demonflrat'ions confirming the contents of this Members fir ji Article.

Touching the firft Article of this Member, which maketh the tranfplanted fpiric thecaufe,thattheoyntmentismagneticall, we prove it thus.

I Problem.

... . Experience hath taught us. And Baptifla Porta confirmeth fo much, that if a

Mil. I'.i, i:.-!-j.^'^^^^ Load-Hone behidinthe dull of Steel for a feafon, it will become mora Itrong and powerfull in his attradlion, alfo the Steel will be bettered by his nature. Bat Paracelfm commeth more near in his relation, and faith, That by hea- ting of the Load-Hone, and extinguifhing of him in an oyle oi Crocus M't'-tis , whichismadeofthebefiCarinthian Steel, fooften, till itwillimbibe no more, ic will fo corroborate this Load-Hone, that it will have ten times more force then ic had,inattradion,

j^pplicatitK,

By a like relation , the weak fpirits in the tranfplanted blood being imbibed by the animal unguenr, which hath tne felf- fame relation unto the fpirituall Mummy in it, as the oyl of Croc«/yl^<?rw hath unto the weak fpirits in the Load-ftone, will be revived and recreated in his magnetick vigour , and being mingled with his uniluous like, will make a compourided Magnet , which will draw his like fpirits more if rongly by far , then it could before. Again, as the fmall or weak Magnet doth recover force, by being buried in the duH, or ferruginous earth, which is of his nature; foalfo the bloody fpirits being interred in the unftuous earth of his own nature, dothby theattra<!:"lion ofhis like from the fountain of blood , and of the falutary fpirit from theoyntment, fo unite it felf unto the oyntment , that ic createth by emanation a fit Magnet , which communicateth his balfamick nature unto them both, and by attraction of the fpirit of the wounded member , icren- drerhir felfmedicinable ; fothat by a continuity and integrity of fpirit , it confer- reth, through an immediate fpirituall contadf, the balfamick fpirit oftheUznea^' and other unftuous ingrediences, into the wound. Do wenotobferve, thatthe water which pafleth or runneth by aheap of fait , doth endue wholly thevertueof the fair, though rhc Hream of it be long, and doth communicate that nanire from one extream unto the other : And much more the aire will carry the nature of the place it p.ifT^tl) by afar off, and yet all that aire fo animated, will be continuate, and therefore much morethat fubtle celelliall fpiric which doth inhabit the aire.

2 P rob 'em.

Iron being touched, doth recreate other Iron by touching it , and ir»ftrU(i^etb ic

ll i\ I A uatomaiin'cicall motions. jnH 1.- f-4' •

Sed. !• Mofaicall Philofofhy. 27 -j

■Application,

By the like proportion in the Animal kingdom , the tranfplanted fprrit being firft animated by his fouthern or living fountain , doth animate and recreate mag- netically theunguentj fo that ic doth operate upon the wounded man's fpirit , be- ing emanated andattrafted unto it by bettering of his wounded nature, through his btlfamick emilTion.

J Problem,

Set a Load-ftone of no force or (Irength that can be perceived , upon a Load- A»<ftfr i» hit ftoneofgood ftrength and vigour, efpccially upon the poles, andhe will fliewa?''^^''.^'''*' vigour, as if he were as (trong as the other Load-ltone,whereunto he was united; " J*'"****" but after he is taken away , he will be as weak as he was before , unlefs it be done again often. The felf-fame effed foUoweth, if a piece of Iron be placed on a tlrong Load-ftone, but take it away from the Stone, and almoft all the vertue will be loft.

AppHcation.

In the like manner, the weak northern blood being tranfplanted into the oynt=> raent, and applying it felf unto the lively fpirit's emanation , by the prefervation and corroboration of the oyntment, vvaxech llrong , and draweth or operatethef- feclually, rendring the whole oyntment magneticall. But if it happen , that the oyntment be either pared off fromthe place of the weapon, in which the fpirits did penetrafe,(as Sir Eevis Ihelwsl did prove on'the ax that wounded the Wheeler) or b;f}rack or wiped oft, (as did happen unco the ax chat wounded the Ship-wrighr, by theftrikinq down unadvifedly of Sir Nichn/asGili'ur-Js hilt ofhisfword ) thenic will leave nis vertue, which ic received from the bloody fpirirs in the live man, and the balfamick unfture of rhe unguent ; andtherefore will the wound by that di- vifion, be as dolorous, or more painfull, than before: But if the oyntment be re- applyed unco the place again, and it be wrapped warm , the magneticall concourfe will be renewed) and the dolour will forthwith ceafe, as it hath been tryed by ma- ny; and this diftemper is not made by the cold aire onely , caufing a chill dolour in the wound, but aUbby the heat of the fire it becommeth inflamindy or bur- ningly dolorous: For Mr.James /^/y<»f,fometimes my feryant,but now Apothecary unto the Queen, and dwelling in Black^Frkrs , did this lall year make of the un- guent; and for arryall, did wound with his Lancet a man in the arm, and afterward didannoint the Lancet, and applyed it to the fire, that the oyntment melted » and the Lancet waxed hot ; and it fo fell out, that at that inftant the wounded perfon found fo great a burning pain in his wound , that he could nor endure it ; and then immediately he annoinced it again , and the wound was forthwith pacifick, and healed immediately. The Apothecary is extant, and will be ready to maintain it. The fame is better confirmed by this Problem.

4 Problem.

If a weak Magnet be rubbed at one of his poles with a ftronger Load-ftone, it will Rtiltj, ibid. ; be bettered by it by his vigour and vertue* if not augmented in power.

application.

The very fame proportion of aftion, is between the Mummy in the nails and hiir, and the vegetable Magnet; as alfo between that in the tranfplanted blood, and in the oyntment : for the vegetable Magnet or Oke did reduce the occult andfe- cret Mummy inthem, from puiffance unto aft, by opening the clofets of nature , nootherwife than the earth doth the grain of Wheat by rotting; and even fo alfo is the pocentiall ornorthern nature of the fpirituall bloody Mummy, being ex- raftecl and reduced unto aftion, by the unftuous earth, or magnetick oyntment.

tr

Nn2 $Pro'

xy^ M^fmcdl Thilofojby^ Book}.

5 PrehUm,

K-iltie i« Ifthemagneticall Needle, being firft touched with a Load-ftone, be madered- Kjauj .. J. ^^^ .^ ^^^ ^^^ ^^ ^. jj j^j-^ ^^j j^.^ p^jjj. puiffjjice or vertue , and dircaive faculty ;

but if it be f reflUy touched again , it will recover his vertue and act again.

Apflication,

So by converting the Propofiiionfor eadem eft ratio comrarlorum^z reafon of con- traries point at one and the fame. If the tranfplanted blood, whichwas touched magnetically with the fpirit of life, be frozen or congealed with cold , it lofeth 3II hisltrength, and operative and diredive vertue; but if itbe conforted by the oyntment, and re-animatcd with the Southern or vitall fpirit, as before, it will not onely wax alive and aft again, but alfo render the oyntmenc magneticall , and di- rect it in his courfe unto the member affefted.

6 Vrebhtn,

Kidtef,TTeaufi: If there bc a thin plate of Steel faftnedunto the neather pole of the Magnet or tfMiinttkk Load-lionc, namely, bet ween the Load-ftone and the way ofit, then the Magnet bidtcs. will lift double, and fometimes decuple , or ten-times fo much as it did. From

this praaice began t he capping or arming of the Load-Ilone with Steel or Iron, af- ter divers manners.

ApplicAthH.

So is the trandated northern blood rightly compared unto the Load-Rone , and the Oyntment to the capping or arming with Iron: For_ by uniting the frozen blood iinto the Ointment, the attraftivepowerand Magnetical force is far the grea- ter, and is able to fuck and draw ftrongly unto it, the Southern fpirit of lively blood in the wounded. I prove ihi» better, by this Problem following.

7. Problem,

If two Load-ftones, armed with two teeth a-piecc be f« before us; the one being (irong the other weak, or much lefs, whofe Axis or Diameter betwixt the teeth is equall, and of likelength; then fet the teeth of thcfe together, that came from contrary Poles and parts, and the ftronger will apprehend and lift up the weaker; and the weaker being united, and incorporated with the ftronger , by the virtue that it receiver h from the ftronger , will lift up from the ground, and re- tain the ftronger and greater very firmly ; although he be much heavier then the weight which the fmall ftonc doth ordinarily lift up.

uifflicatieti.

By this Minerall typewe are taught, ( by changing the meafures of weights in- to proportions , in vigor of fpirit ) that the frozen, evacuated, and tranfporced bloody fpirits, being capped and armed with the Oyntment, whofe nature is as near as the blood unto the fpirits, is made a Magnet fopuiffant, that it is able to att raft unto it felf, the bigger and ftronger bloody nature , by applying to it the lef- fer Magnet's Northern nature, and as it were his Northern-pole , unto the bigger Magnets Southern nature; for by that means in the mineral kingdom, a natural Union is made, as is proved by this Problem.

8. Problem.

Kiiky. ibid. There is a naturall Union, and a violent and depraved Union ; and the naturall is, when the coition is made by contrary Poles , as by the North pole and the South. Again, thattheftrongeft attraftion is from tne North-pole, this Pro- blem doth confirm.

g. Pro-

Seft. «r Mofaicall Philtfofhy, zj-j

9, Problem,

The North-pole is the moft ftrong and vigorous pole , to all Magnetick intents jmu (, (^ and purpofes, if he have the quantity that the South hath.

ApfUcatioH.

Whereby it is evident, that the Northern nature i which is in the nnf^uous -jj^ - Magnet and his influential! fpirit, is by far more attraftive than the Southern or ' '

warmfpirit ; neithercan the Southern or xquinoftial draw unto it , but as he par- ticipates of the Northern nature, byanaturall concurrency, unto his like; and that is the reafon, that the naturall Union , is faid to be where a concurrency is made of crppofite polar natures: For from them is the Itrongeft attraction made; becaufe that it is the nature onely of cold to contra(5b ; as contrariwife , heat doth dilate. This polar force therefore, iscondufively maintained by this Problem; with the which I conclude this Article's proof.

10. Problem. The Load'ftones that be capped, take and apprehend at the Pole onely. «;%«. t^

Application;

As who fliould fay, that the Noi them or congelated Mummy, capped or ar- med with the Ointment of his own nature, aud the Southern or lively Mummy, capped with flefh, doapply Magnetically unto one another at the Poles; namely the lively Mummy, at the Southern or aequinodiall, and the weak and frozen at the Northen ; and therefore ^the raanifelt attradtion is from the unftuous Mag- net, and his imbibed Agent.

I now come unto the fecond Article, or Particle of this Member. j^ /trtkle.

Demenftrations confirmingthe Contents efthe Member's fecond Article or Particle.

As concerning the fecond Article of this member, which fheweth that thefpi- rituall Mummy of the tranfplanted blood, is the direftor and guider of the Oynt- ments Magneticall force, or vigor unto the wound, atwhatdiftancefoever; Ide- monlirate it, by thefe problematicall aflertions following.

1, Problem,

The Load-ftone doth guid and direft Magneticall things, which do conceive.^/'**''' ^*^' vigor andforce from it, notonely in the extremities, but alfo in their interior and ' '^^' veiny marrow. Asfor example : So foon as apiece of Iron is apprehended , it is accited Magnetically intotheendwhere it was touched, and that very force fo bi- llowed upon it, penetrateth quite throughout, even unto the other end or extre- mity, notonely fuperficially but alfo centrally.

Application,

By this Example it is proved, that the formall Mummy of the blood , operateth in the very like manner with the Oyntment; which is to it , as the Iron is unto the Load-ftone; fothac as theLoad-ftone by touching the Iron , makethit after the imbibition of his fpirituall vigor a Magnet ; So alfo after the imbibition of this bloody fpirituall Mummy, the unguent becommeth a Magnet : Forafmuch as it is throughly animated with a Magneticall vigor. And doth by virtue of this Mum- miallibul, direft his beam and Balfamick force, unto the fountain, from whence that Mummiall fpirit did arife. I prove the direction to be true, by thefe other ^Pro- blems following.

a. Prf

2^-8: MofaicallTbilofofhy. j. Book 3.

Z. Ptob'tTK.

One Load-ftone doth difpofe of the other, one doth convert the other, and re- ' ducethit in his order, andguideth and direiteth it into his Concordances, and when they are met and joyned together , they do mutually adhere firmly unto one another. The example is evident : For if you take two Iromwiers of a length, bein^excited at the ends by contrary Poles, and thruft them through round corks, as bi^as Hazfil-nuts, and put them tofwim in the water ; you fhall find that they will by little and little order themfelves, and the Northern fpirituall contain of the one, will firft direft his axil-tree, and after draw the South-pole unto it , un- t,iirooth meecone another, in the manner of two Tilters or Horf-men with their

i'peares. • . ^ ,. •

The D.monjtration. ■^pp'.tc.tnan.

The fpirituall Mummy in the tranfplanted blood , is one Load-flone , which doth difpofe the Oyntment in fuch a manner, that it becometh a Magnet alfo j and this Magnet is direitedby thefpiritof the Mummy into the concordances of the fpirituaU Mummy, whichbreatheth forth of the living wounded man, which it attractethanduniteth, and partly participatethwith-hisvivifving force, and part- ly communicareth with him of his Ballamicall fpirit ; which by reafon of his con- tinuity with the wound, it doth eafily, though invifibly transfer unto the wound. Iproceednowuntothethird Article or Particle of this Member.

VemonliratioTis^conjirming the Contents of this member's third and laftArt'ick orParticle.

As for the third and lalt Article of this Member, which fheweth , that a weak and 5 .4r,Mfe. impotent fpirit operaterh but weakly of it felf , but by the alfiftance of a ftronger nature, it is recreated, and becommeth vigorous. And lalUy again, it is alfo confir- med by many fufficient Problematical! condufions , which are produced from the

Load -itone's properties.

I Problem.

A Load-llone lofeth his attractive vertue, and doth, as it were, decay with age, if

Glib. lib. I. it be long expofed unto the open aire,and not kept and put into the filings or fcales

of Iron. ^ ,. .

Application.

Glh lb ^'^° the life-blood , fo foon as It is effufed out of his warm mineral veins , and

* " taftethofthecoldaire,lofethhisaftive vertue,andbecommethdeadandcongealed,

except it be with the weapon conveyed unto his oyntment, which keepeth it from

the cold aire, and ferveth the fpirituall Mummie's turn to preferve it, as the filings

of Steel doth the formall fpirit of the Load-ftone.

2. Problem.

B<eff;7?<« Pi?rf« did take a Load-ftone , and kept it in thefilings of Steel a good' while,and afterwards he found it more vigorous and efficacious in his attradive ver- tue. Alfo Paracelfiu, by heating a Load-ltone, and imbibing it with the oyl of L^on, did increafe the vigour of it by many degrees, as is faid before.

Application,

In like manner, if the.fpirituall Mummy in the tranf ported blood be but weak or faint, yet if it be kept a while in the animal falve, it will become vigorous, in- fomuch that it will alfo animate the whole falve,

3 Problem.

Set a Magnet, of no force or ftrength that can eafily be perceived, upon a Load- Ridhy's Tted- (^^ne of g^od ftrength and vigour, efpecially upon the poles > and he will fhew a "nd^'^c'xi vigour as if he were as ftrong as the Load-ftone is, whereunto he is united ; but af- ' " te'r he is t.iken away, he will be as weak as before, unlefs it be often done.

Ap.

Scd.i. MofaicdlTbilof&fby, tjp

So alfo if the fpirits, tranfported with the blood, be planted on a found and bal- fwnick unguent, it will gather ftrength ; but if the unguent be either wiped , or pared, or melted off from the weapon, it will immediately lofe his farce. And again, ifit be frefhlyannointed, and covered warm, it will be forth-with recreated again^ as is faid before. Moreover, this is alfo confirmed by this Problem mentio- ned before.

4 Vroblem.

If a weak Magnet be rubbed at his poles with a (tronger Load-ftone , he will be fi^„ ibid. bettered by it in his vigour and yertue, if not augmented therein,

5. Problem.

A rtronger and bigger Load-ftone doth augment theforceof alefler , ifit be put j^, ©n the pole of the greater Magnet, for then will the north pole ofit be the more

vigorous

^pp/icatioff.

The ftrong blood and fpirit in the wounded man by afpeft , maketh the weak blood and fpirit, which is tranfplanted in the oyntment , to operate magnetically , and to apply anddireft the fpirit of the unguent unto it ftrongly , which it would not dO) without the union which it hath with its fountain , which is more lively, agil, androbuft.

The eighth A^emher of the Propofnion , with his Proofs.

Theeighth Member of this Propofition is , that in all magneticall operations , there mull be a reciprocal! application or afpeci^ , made between the lover and the beloved , as between the matter or feminine vvhich coveteth,, and the form or male which is coveted; and by a likenefs or continuation of formall fpirits, like is united unto his like, which afteth in the matter. So the Boreall fpirit , with his unituous materiall body , coveteth and allureth effeftually the formall and squi- oo^iall beams, or emanating fpirit of the wound, anddirefteth theun<5tnous Mag- net tobringto pafs theeffedt of his concupifcence, which is eafily effeded , being that there is a continuation between their fpirits. But to our Proofs.

Cert4i» Problcmaticall Demonftrat'wKs^ to confirm this Problem.

I Problem.

The magneticall coition is an a6l of the Load-ttoneand the Iron; not of one, but Gilbert, de of both, like man and wife. ^'i- '•'•'^' ^•

y4pplicatio».

As the woman that is colder, and of a more northern nature, doth covet the man vvhich is of a hotter and fouthern difpofition, fo alfo by a fympatheticall like- nefs in either's fpirit, they meet and unite their feeds of affeftion: In the very like manner , the cold fpirit in the congealed blood , coveteth the hot fpirits of the lively and aftive blood, and after each of them are met, they unite natures, and pro- create a third, as a child, which partaketh ofthem both.

a Problem.

The firtt vertue of the primary form in the Iron , was at the firft difiinft , but is now confufed, by the fuhon or melting of hisbody, when the magneticall or iron- '""'' »*«^' vein was examined; and yet neverthelefs, after that a whole and lirong Load-ftonc is applyed unto, it returneth again unto his former aft ; for his form being difpo- fed and ordered with the magnet, thev both do conjoynetog^therfociable forces, confentingmagneticallyan^ mutually unto unity in all motions , andare adjoy- ned together without anycorporeall contaft,and confequently are made all one.

iSo Mefakalt Philofopby. Book j ,

The felf-fame is rhe reafon of Contraries, and theretore ihz felf-famc may be faid touching the extremity of cold, which is, in the Problem, reported of the extremity ofheat. Wefay therefore , That the blood , which, vvhillt it was in his naturall vein, wasdiftinit inhisaftion , is now, by pouring it out into theccld aire, made confufed, and void of any manifeil formal! action ; but when by the affiRance of the oyntment it is iHrrcd up, and applyed again, unto the I'pirituall emanation of thelhongblood,it is rectifycd again, and doth conjoyne his nature with the adop- ted power it hath from the oyntment, and fo a union of both natures is made, whereby the wound's fpirit doth participate with the baUamick nature of the Mummy. Again, in the true nature of the faid Problem , without any converlion of propofuion , the bloody fpirit in the unguent became confufed through over- much heat, as it appearerhby IJi:. James /^;V« his experiment, in holding the Lan- cet by the fire, after it had wounded, and was annointed.

3 Prohhm.

G'ilb, TwoLoad ftones being difpofed into fevered Boats, and placed on the fuper-

ficiesof rhe water, if they be fufficiently placed within the oiDS of their vertues , they will with mutual! atfeftion prepare themfelves foramceting, andatthe lalt embrace or adhere unto one another.

Alfo if an Iron be fitted in one Bark, and a Load-ftone in another , the Iron will hallen in the very fame manner unto the Load-lfonc, and alfo the Load-fione being in his Bark, will move unto the Iron, infomuchthat eirher of them are carried from their places in fuch a manner, that atthe lalf they are joyned together, and fodortft, as being well fatisfied and contented in their loves.

The like alfo will be effected , if two wiers, excited by the Load-flone, bepuc through like corks , and placed on the water to fvvim; for you fhall fee themraake love to one another, and moving by little and little, they will fenfibly meet, and with their ends (kike and touch one another.

Afflkation,

Ridlej c. 14. ^" '''^^ manner, the Northern or congealed blood, or bloody trarfported Muti- my , by thecondud of his unftuous vehicle , which is alfo by his prefence made Magnctick, doth covet the Southern union, of the living and moving bloody fpi- rits of the wounded, as Matter doth Form, or the female doth the male ; and be- caufe the fpirit is continuated betwixt them both, as the aire is continnaced be- twixt the North-pole, and the South xquinoftial in the g'-eat world , though each extremity be of diffe-ent natures , namely the one cold and dry, congclative , at- trad^ive, andimmobil; the other hot and moift, diflblutive, difcuffive, and rr.obil, oragill ; therefore they eahly do concur, and meet with a fympathetical em-

bracing.

4, Problem.

K-.Ai., . The naturall union of Magnericall Spirits, isjwhen the condition is made by

contrary parts , as by the pole North or South.

Amplication,

So the Northern blood -^r the fpirits in the tranfported blood,rhat are congealed, and have affumed a Northern property , willeafily concur with fpirits of a Sou- thern or iquinoftial nature, namely with the fpirits of the lively fountain, from whence they come, being that like doth naturally covet his like ; efperially when it is compafled about by the cold and crude aire , and fo con'lrained ro contrail it felf with its airy vehicle froni]his cold adverfary : for fpirits chirare denved frotn the xqiiinoilial, do efchewby a naturall inilinit, even as the airy nature dorh, the chill difpofirion of the earth; and therefore being fled or conrrafted inro the Center, it dnws imroit the lively beams of the Southern blood. This is the rea- loninthe Macrocofm , that when the North-wind bloweth llrongly, and the

South

Sed. z. Mojakali Thilofo^by. 2 S i

South wind not foltrongly, 'Jieaireis often times condanled into a cloud, by the contraiVion ot' the fiery, formal, and srquinoil:iaI or allrall beams in the aire To condenfed ; which, by realon of rheoucwardcold, do fly from the air's Circum- ference unto the Center : Infomuch, that for this reafon often times ic is fcen, that it breaketh out into Lightnings and Corufcations. This contradion alfo in the included aire, when the externall aire is cold, is eafily difcerned in effect, by tlic Wether-glafs, namely when the water is drawn up, and the included aire concra- £ied or coarfted into a narrow room.

The ninth Member of the Propofition , with hii Proofs.

Theninth member of the Propofition is , that the rtrong attraAive faculties of every Magnet is of aNorthern condition , or Boreal property , and confequently hath hiscnief artradive faculty from thepole-flar. And therefore after the man- ner of the Load-'.lone, ic drawech from the Circumference unto the Center. A^ain, all things coveted or beloved; forafmuch as they are formal, do participare of the .cquin.'dliall faculty, which emitteth beams by dilatation from the Center; and therefore their union by application, maketh a mixtion of temper, which is be- tween the Northern-pole, and the xquino6tial, that is partly attradive, and part- ly dilative, as is mans vitall fpirit, which acteth in Syllole and Diafiole , or contra- ction and dilatation, even fuch is the Ack of Magoeticall coition.

Certain P>oilematicA/ Dcmonjlrattons to confirm this Member.

Firft, I will proveunto you demonftratively , and that by a relation made unto the Load-Hone, that the moft vigorous Mngneticall attratlion is from the North- pole and confequently that by the blood's induing of a Northern and congelative faculty, it mult needs become moft attradive and cpntraftive of his like, as we fee that the movable and thm expanfedairebecometh thick Snpw, when the North wind do:h blow, or ice, or frolt, or hiil.

I. Problem.

TheNorth-pole is alwaies the moft vigorous and ftrongpole, to all Magneticall ,5, RidkjcJ. purpofes, if he have the quantity the South hath.

■Application.

Therefore the bloody fpirit induing the natute of the North, is moft efficacious to operate upon the Southern nature Magnetically or attradively.

z Problem,

The Loadftone drawet^ the Iron more ftrongly from the North-pole , than any Gilbeft. dt point elfe of the faid Stone. ' Mag.tib.i.

yipflication.

I This confirmcth the fore-faid Problem.To conclude, the Magneticall at traitlon of theNorthernblood, is the caufeof plancingthe light of more fpirirs intheun- duous Magnet ; whereby it is made ftronger in his operation.

3. Problem.

The Loadftone hath his points, that is to fay, his true poles, in the which do abide GWhtu. it his greateft virtue. And for this caufe it doth not attraft the Iron withequal force, ^'i- '• *• *• from every part; and alfo the Magneticall Subjeil doth not move or flow unco eve- ry part of the Magnet.

. 4 Problem.

The parts that are neareft the North-pole, are the ftrongeft in attraction, and the parts that are remote, are obferved to be the weaker and more infirm in their draw- ing virtue.

O o Dt'

Kidleyc. 14. Ridley C.I?

j^g^ Mef<ncall Philofo^hy. i'^^i'

Demonfirtiiion.

s;)r^o;vj„^;n"ofisss:L.>j=naon^

will Iknd du-edUy North and South. • ^^^^^^^ ^1^^^ h a cork,

... -. Fifcl V, fet two Load-tlones with their P ''^^°' °"'Lj„,^ ^ clav , NvhUe k cool-

''"^^'■' '^' North pole or South-pole of each, at each end ot a piece ot clay ,

eth, and both end. wUl be of one nature ^^^ afterwards let it

Sixtlv, put a piece ot clay of f/'^"§.^^'"^^";'^^;„„e • After that barn it again,

t^iUj. cool No^'th^and South, and ^V^iVooS fi rNc^r ^cool n^v Sourh,and k will be

inthefire, andletthat «"d wh>ch coole^^^^ ^^^^^^

changedintothenatureof the South, anatn u

Applicatidft,

Bythefit.thereforeof thel^Prc^lem^andcxperi.^^^^^^^^

fountain of vigorous attraftion ^?^/;;i;^^^{,.7bi;odY Splric induing the nature of Northern cold is toattrait, ^"^ J.^^f^'^^^f^^

theNorthbeco;nmethMagneticall. as ^^^^ J^J"^ c^ ^ ^m this Northern fpirir, I willcon.e novvtheretoretodernon t^^^^^^^^^

and the Southern,do make by ^^ej^ mun^^» ^^J °^^^^^„,^ produce an ^qui-

NorrhernandSouthern-polebytheKuntermemate r^ ^^

neticall proofs are thefe.

, '■ ■ ^ roof>rher at their poles, thofe two poles

not excite or hold a needle thus touching.

application.

.hcrncqninoaMl, orhvelyord,htedon^ . m^=^^^^^^

cally unto the wound.

The tenth M-mber of the Tropofnior,, wish his Proofs.

ThetenthMember ofrhe Pro.oruioni.,that by alWdyfom^^^^^^ tion of his like being made, by erfufion ot k ^"fo d^ ^F;^ ^ J^ cold air _ ^^^^^^ ^ pin,, northern, or congealed, may, ^^^^^'^^^^'^^''^^ fomhern or equinoaiall Ind^orroborared; andloby I^^j-^'^S X" ^"^ , one homogeneall narare narure , may, by a fj^-^^^^;" i " J,^ Zhn by little and Ut^tle th. nature vviththelivelyl.loodyfpirit,<on a^^^^^^^ /and fo may caufe each ex-

oftheplantoranm-ial mafs inwhicU nc !!> ^rauc , j ^^^^

Eidle)C,i9.

Scft-i." MofaicallPbilofopb,: ,o.

Certain 'Probkmatkall Ti'monn-y^t,,^, »„,.£• / .

If a Magnet of no force or ftren(»th rh3rr^«<.,ri u j-^ pole of a Uad-lione chat i. rtron>Je ^ill (l.w f ^ ''' '^'^'^^"^^ ' ^^ f« <>" the asrheLoad-ftoneis,vvhereuntohrisun^cd buraLT."'' ^^^^^'^'^ ^^ ftrong A/<</?r, ..U. asvveakasbefore,unlefsitbe often done ' ^'" ^'^ '' "^^" ^"^^"i > hewUlbl

Afflication,

/rom Che externall aire's inclemenc v a, rif 1^ T? '.^' tranfphnced fpiric

aed fouthern nature , it dorh re" vVaeai^th^^^^^^^^ • '""^ °^ " ^^ ^'^ ^"'•"- tranfported , even as ^e fee the^^^-^^'g^. ^j'^.^^^^^ fP'F«s of thefainting blood fo

earth is by the earth anirnated with he Sun barS^ T" °^^^^'' ^""^^ i° the death to life. But if that a part o the Lnrme^rh ' J ^ '■'''''^' '^ '^ w^^^' f^orn the weapon, where the blood doth ftick^oSooir'" ^^V^^"^ ^^^ P^^^^ of willtherevivedfpiritsfaintagain'ndtCou^^^^^^^^^ then

fore the blood was buried in the ;>yntment ev "n a^* L t r°"'l'/^ ^^^ i'^' from the vigorous fpirits in the deJd c^Tain ;hev wi I fS/ '^ '5\""^ ^= ''^'"^^^'l grow and multiply/ But ifthe oyntmC anSeH f'J"; '"'^ l^= P^^"^ ^»J» "ot

wound will nrolper, and heal with^uS.n3em^^^^^^ was removed from the revived fpiric in the ar.?n K. a/^o then if theearth, that

/ K will profper again. ^ ' '^' §"'"' ^^ te-applyed unto it , fuddainly

a Problem,

^fplicMtion^ '

■^pplvatUu,

tftrlih 1 ^^t% m.

4 Prok'tm. '^pphci^ioh.

&lib.i.caf.U

Oo 2

7lt«

2,§4. MofmdVhilofo^y. Book 5,

The eleventh Member of this frofofition, with his Proofs,

The eleventh Member is , That the alteration of the aire dothoper^tc equally

up Mn either extream, which h an evident argument of a continued unity in ipirit,

between the tranfplanted blood in the oyntment, and the wound ; fo that what

pairionthediftemperedorundement aireoperatech in the one, is felt by the o-

.... ther, no other wife, than if a thread be tyed at both ends of a Gallem, the one end

bein" touched, the other end doth fympathize,or aft likewifcby confent , which

is an evident argument, that the aire is thzratdium or vehicle, in which the fpiritu-

all influence doth pafs; and that the faidformall , celelHall, or influential! fpirit

which is carried in it, doth, by an immediate contact , communicate with thedi-

Itempersof itsairy vehicle, and,by confequence, it is by that means changed by

turns and by portions, into a northern or fouthern difpodition. And therefore by

the externali air's cold, it fucketh fpirits from the wound , and leaveth it diRem-

pered and dolorous, it being by that kind ofartradtion deprived of fome naturall

heat. So that fymparhy is turnedinto antipathy , as it appeareth, when the oynt-

ment is taken off from ilie wounding placeof the weapon , either totally, or in

part, as is faid before.

CertaiM Preblematic.tll Demonjlmtio/is , to confirm this Alcmlrr.

I Problem,

Tn the Weather-glafs , fo often mentioned before, you (hall find between th« bolts-head or mattras above, and the water below , aconrinued aire in the neck of thef'lafs; and you rauUimagine , that fuch included aire is not without his ful- phureous fpirits, which by dilatation ofthemfelves,do alfo dilate the airy vehicle they arein, and with the dilated vehicle the water is ftricken down ; and by ct)n~ traiUonofthemfelves, the airy vehicle is alfo contracted, and the water is fucked up. And yet we fee, that the aire which is between both extreams, is all one con- tinued aire from the one extream unto the other, and therefore muth more the occult and celeUtiallfulphureous fpirit, which dwellerh and acterh within it, and is as the fcul in a body, in mo.& in ejualtbet fane , and that indivifibly , or not fe- parated into parts. And becaufe this included adingfpJLiit being but one in num- ber, is deriVed from the foul of the world, Look as the generall worketh in the oreat world, namely, from the north or from the fouth; even foalfo doth this member of the generall operate in his included aire : For if the catholick fpirit of the world aftethorbreatheth from the north, andbringeth forth in the air, congea* lative and contra6live effetSis , then the centrall fpirit in the glafs doth operate likewife after the fame manner , for it contrafteth his -vehicle , and fucketh up the water : But if the world's catholick fpirit bloweth from the fouth, then is the aire, before contra^ed , now again dilated; and then alfo will the included formall fpi- rits in theglafs operate after the fame fafhionj and dilfipate or extend out their airy vehicle in a larger proportion or mannef, as by ocular obfervation you may difcern in the faid inftrument.

4 Problem',

.vv;UO "^ ThenorthwindblovvingliitbegreatworldjContinueth the effenceofhis blaft .«- ■^^ from north to fouth , but the nearer that it approacheth the equinoftiall line, the

>)\.\ > ■■' ■■ more weak is his efted in contraftion and congelation , agreeing in this with the M::<'netor Load-Rone, whofe parts the nearer they are unto the pole, the more potent are they in their operative or attraftive powfer ; and the farther they are off, t,he more infirm anddebll they arc.' But this emanating fpirit from the north to fheequinocliaU, is one andtnefamefpTrit ineflence, although in property it va- rieth inhis parts. Likewife the fouth wind having dominion , doth fend out from the eqmnofliall unto the north his blaft , without any difcontinuance ofhisef- fence ; and yet the nearer it approcheth unto the north, the weaker is his force in dil.iratinn and di.ffohuion , and yet the fpirit is ope and the fame in etfc»cia with tlvit of t be-north ; forit ishmone/is/w^ w/»«^/, or vivlf^^^ingfpiric ofthe world,

5^T OO

Sed. 1. MofaicaU fbilofofty. 28^

which the Platoniftelkem, to have his dwelling in the Sun. And I>4t/;^ fair h, He put his tabernacle in the Stin. And therefore the winds are called by forhe Titanti }i/ii, the fans of Titan or the Sun. And the Prophet argueth aswell the Unity as the Omnipotency, of this vivifying Spirit , where he faith, fl;n!,Spirirfti, a ijHMuar j^zcii. jgi vcmis^ & infujfia interfen:os ijhs-, ut rtvlvifcanc i C^me^ Sfir'tt, from the foKt wifidstHi'tii, jtf. and breathe upon tkefe (lain per fans, that they may live. Where he argueth , thac, it is but one effentiall Spirit, which (as 5c/owo/; faith) filleth the world , and is in every thing of the world; but after a manifold property.

The conclnjive Application.

We conclude therefore, thatthefpirit inthe wounded man's blood, not ex- hmfted , and that in the blood exhauHed, is all one fpirit in eflence , howfoever it vary in property;and therefore being continuate and indivifible in effence, icisno marvell though it adlcth fromone extreame unto another diverfly, namely Magne- tically and attractively from the Oyntment : for there by reafon of its abfencc from the Southern or lively blood in the body, it indueth a Northern nature , and fucketh or attraileth his like, being emanated in the aire , and the Southern-pole or iquino6lial point by dilatation, fendeth out his fpirit to be at t raided ; and fo there is made a communication berwixt the Balfamick nature, and the wounded, the felf-fame fpirit operating diverfly. Arid I will exprefs unto you a notable ex- ample in the great world. When the Sun is beyond the squinoclial Southward, ( which happeneth in the winter) then is the Northern nature moft powerful! in attraction, congelation, and infpitiationon this fide the xquinoiitial. As contrl- riwife, the Southern nature is molt vigorous, andefficacious in dilatation, diflo- lution, andfubtiliation ;- and yet you fliall plainly difcern , how one and rhe fame Spirit in the world, doth operate from the one extream unto the other : For when the 5un in the South- dorh dilate the aire and the waters there, which the precedent winter had thickened and incraflated by attraction of cold, and by dilatation doth diilipate it , then that aire and water fo dilfipated, requireth a la^-ger pla e, and fli- ethfromtheafpeft of the Sun Northward. And again, the Northern propertie of the fame fpirit , being now in the winter time moft potent , doth by attraction fuck and direft Magnetically, thofe fpirits, whichare chafed from the South; and the nearer it draweth them unto the pole, the more fuddenly it condenfeth them into clouds ; which by reafon of the Sulphureous nature , which it bringeth from the Summer or aiquinoftial, do immediatly diffolve themfelves into rains. And thisis the reafon that the Southern winds are fo rife atriong us inthe winter, and confequently, that we have fo much rain in that feafori ; So that we may fee how the double property of one and the fame fpirit , doth operate at one and the fame time, about the effecting of one and the fame thing, inoneand thefamecatholick aire of the world ; as 1 hare told you before in my foregoing Difcourfe, As alfp, in theafcendingordefcending of fountains in each Hemifphere, the like is effe- cted. All which is molt lively demon (trated and performed in the Weather-glafs; as I have expr^fled before. Whereby it is confirmed, that being the Microcofmi- c all fpirit is all one in condition , with the Macrocofmicall. It foUoweth, th t though the body of it be divided, yet the fpirit remains indivifible, andean dilate and contract it felfat anyextention; as is proved by the properties of the two con- trary winds, whofe fpirit is continued from both extremities ; and by the fmill pieces in the Load-ftone, which have their compleat pbles as well as the wbole. Alfobythis, a man way fee, that this fpirit's operation, is not to be limited by any of the Peripateticks imaginary Sphere of aftiviry, and confequently that ic may work at anydiftance, being directed and guided by a right and homogeniall Magnet; that is to fay, agreeing ar the leaft-wife in fpeciality , if not in individu- ality'or both; as the blood of the wounded, which is tranfplanted , andth.it in trie body, bath which are identity in nature ; andalfoas is the Uz-Kea^ and Mummy in the Oyntment, which is of the fame Specifick, though not of the Individuall.

You fee therefore (Learne<J Reader) hovv plainly this bufinefs, or the fore- fald" Propofition , hath been demonttrated, aswellby theLoad-ltone, as the naturall praCtifein the great world, and in praCtife of th: Weathir-glafs; which I term

my

zSS Mofaicall Philofofby, Book 5.

my Demonftrative Inftrument. But becaufe there are fome ftrange accident^ which happen in this cure, by chance and unlocked for; areafon whereof, could never hicheto be expreffed: I willfpeakawordortwo of them in a fecond Pro- pofition; and fo 1 will end this Chapter.

The fecond Prepofit'ton,

It hath been obferved, in the cure of wounds, by the Weapon- falve, that if there happen in the time of the cure, anyifl'ueof blood from fome other part of the wounded man, asbleedingat the nofe, piffing of blood, or by fome other wound; or elfeif he have to do with any menftruous woman in the mean time, the force of the Ointment will be diverted, and the efficacy of it will Hand but in little ftead ; and the reafon that I can give, is, becaufe the Southern bloody fpirit, which, raign- ing in the veins, did emit and direct his beams unto the Gyntment , waseafily at- tracted, and imbibed by the Oyntment : but when that fpirit is diverted and tur- ned another way, andisattraftedby a contrary Magneticall Subject; then will a divorce, as it were, be made by the fecond Magnet, betwixt the emanating Spi- rit and the attractive in the Oyntment. And I will maintain and demonftrate this to be true, by this Magneticall experiment.

j4 Problem to confirm the Profofithn out of Gilb. lib. 2. de Mag cap. 51.

Two Load-ltones or Irons excited, rightly cohxrin^ by the comming of ano- ther freftier and Itronger Load- Hone or Iron excited, do make an abort ; and the newconamer will eafily drive away the other, with a contrary face, and will com- mand him; andfo the endeavour or the delire of the other two, which were firit joyned, will end.

Application,

Thus you fee, how fitly thefetwo do concur, namely the fore-recited animal a£t,. with thefe of the mineral. I end this Chapter with this Affertion, Spirits that . • ' '^- have their fubriliation and aftion from natural heat, do z(X livelily; fo longas they

abide within the fenlible Orbe of Light's calefadting beams, being Itirred up a cen- tro ad ctrcttmferemiam. But if the faid Spirits depart or wander out of the Orbe of , Light, and arc environed by the cold a£t of darknes, then they contract them-

felves from the Circumference unto the Center, andfo refling in the Center, do ceafe to aft except they be incited or provoked by the virtue of heat , which doth fubtiliate, andbyfubtiliationmake both extreames alike. As is proved by the Weather-glafs, and by blood ifluing out of the wound, &c. as is faid before. Wherefore I will boldly conclude, that thefpirits of the blood , conveyed either in the body of the blood, orfuckedupintothe wounding weapon , orin a ftickj knitting-needle, probe, or fuch-like; may be evoked, extra£ted,or revived,and uni- ted unto his fountain; partly by preferving it from theexternall aire's inclemency, till it be diffevered by comfortable warm neat of his kind; and partly by the live- ly coition, or concurrence, and conjunftion of bis like , by a favourable and falutary afpe£t. I have been ( I fear me) too tedious in this Chapter; and yet not longer than the bufinefs doth rightly deferve ; confidering how the world hath been puzzelled, andallPhilofophersput to their wits end, about the due fearch and enquiry of this curing exploit : Forafmuchas they in the conclufon , were able to fay fo little, and to demonftrate lefs to prove this manner of cure to be naturall; that they gave way without controlement , unto the rafli and temerarious cen- fures of fuchfelf-conceitedperfons, as would (forfooth) have this kind nf cure, to be onely Cacomagicall , and Diabolicall ; which they infuhirgly go about therefore to maintain ; becaufe great appearing Philofophers , which did write in the defence of this Subje£t, could fay fo little, and to fofmall purpofe unto the contrary. I will fpeak a few words concerning fome other Hiftories, which are, and mny be referred unto the felf-fame manner of cure.

CHAP.

Sea. 2. MofaicdlPhikfoiby: ^^7

CHAP. VII.

The Propofnion,

■ r. ^; «n . difeafe in the blood and body may be cured , by I T ispo(nble, that an ^"^^^^^'^^J^?'^^^^^^^^ of the blood, to wit, oi the fick par- 1 cranlplanting of the excrem.ntinou ^J^^ ^^^^^ ^^^^.^^^is proper to comtorc

;£rid\^J£utd"?^^^^^^^ '^'''--''- .

An experimental hifiorj to confirm th^.

Thereh aNoble-man <^^^^^^^^:;^.^^'^^ ,hebert elleem. ^;'ho ufeth commonly ^ocu^^ ^^^ :hat onely by

fometirnes(ashehathrebtedituntorne)W ^j^^^^^^^^.^ ^^^^ He

nieans of the lick parties ^]};^lf;^^^Z] knov;n among us here \r.EngU^d takerhth<: a(hes ofa ^^^-^F^^^^ ^ree, 'omm y ^^^^ . ^ up m the form of

and m-ingleth the """^.T .V^^^.'.tmpt vvh ch ^ caufeth to be framed up mto apafte, the which is divided into lump. , j^^ -^ballshe maketh ahole, and j7,or9 balls, and in the ^OP f ff \X fiUerh upthehole with thefaid J;JabUde of Saftron ^^J-hhjk' J^^f ^g^'J^^ ^^^^ P^t place, where no Line ; and then he pujteth or ^ Po^h \n^ ^^ j^^„di,, i„ ,he patient be he body may meddle vv.th ^^em , and imrneciut y j^^.^^ ^. ^^^^ ^^ ^^^^^^ ^^^ ^^ j

further or nearer off ^^^^^^'^^ ^ t' h been^rved on above a hundred poor and rich, wearaway.Andthisexperime"thathb.en^^ ^^^ ^^.^ notonely he,

and many of them were ^V.^^ ,\^ J;^^^^^^^ Gods fake, have in this cafe done

but aU-o the nobleLadies his dj^^^^'^X true. And thus much I can affirm my oood to many poor people, do ffirm to b^^^^^^ ^^ ^^ ^^erthac other Do- ?elf, that being caUed unco aChuur^gonsw^^^^^^^^ ^^^^ J7^ infefted with

aors hadbeen with her , ^^uj Jo htae^urp ^^j-^^i ,pofe, at herrequeft,

this difeafe ; and having ufed ;°'^^^^'^Xe„er unto that noble perfonage , to im- I rent her man i"^°^he count ^Vj^^h Lett r^ ^^ ^^^^ ^ ^^^ p f.va-

plore his help: But in the inter m that tne^^ ^^.^^

Sedbyfomefincere fools,thatit w^s witcn 'whereupon I fent a meffenger to rave , and to ufe her rnan hardly ^t his re^^^^ ^^ ^^^ ^j^^ ^^ ^^^,

forthwith to defire hi^^LordOiip , to un ^^^^ ^^ ^^^^^^ . g ^^^^ he,

of the ingratitude of the ^o^^^^l-.^^Sr? do now what I can : And indeed (be .ic will be but in vain, for It will cure ^e^ daughter unro a

tended ^^^mediately upon it Alfo^^^^^^^^ ^^^^^ding that ufuaU re-

Tord who was muchinfeaedwitntneidw ... ^er unto the faid noble LedtrPhvfKk did her little or no good^^I^^^^^^^^^^ Sade,who-did his endeavour :But^w^^^^^^^^

uponher,thouohherur nedid ar^^^^^^^ ^^^_ ^^ ^^^^^'^.T/L^hwirh

noble perfonage of the fmaUeftetttne ^^^^^^„^ ,i^e , and did forthwuh

aoain , and the fick Lady did fend .^-'^J/;;; . r^j ^ Thereis another, who, S omend, and within a few daiesw^p.^^^^^^^^^^^ of theirvvater or

untomyknowledgehathcuredfoao^^^^^^^ urineawayonagentlehre; tmn^ V

pecfiition or witchery.

C«rf*»

iSS MofaicallPbilofo{by. Book 3,

Certntn ProhtematicaU DemoKflj-atioTis, to confirm the froimbiHtj ofthis-Prapo/itian.

I Prcblem.

The nails and hair of the fick party being taken, and. put into a hole that is bored in an Oke, and the Oke being topped up with a peg ot the 4ame wood , cureth :,n Atrophiaticall or waited member ^ as is proved before,

Afflication.

Artd therefore much more the ferous matter which is feparated from the blood , becaufcthc elVcntiall vegetable fait of the blood in the Ipecihck , in which arc fomeftintills or fparks, is mingled with it ; and by vcrcue of them, there is a con- rinuated fympathy or refpeil between the fait and fulphure in the balls, and the infeiled blood-" For ( as 1 proved in the precedent Chapter ) the fpirit in the urine IS as continuntcd withthat in the blood, as was the fpiri t of the wounded and tlu Oyntment; fo that by a continuity and union of confent, tSie curative faculty of the vegetable afhes doih operate fpiritually,3s well upon the infettted blood iii ihe body, as upon the urine ;■ and therefore that is the reafon , that as the fait in the aOie's do work on the fait in the urine , fo do both of them communicate theirfor- cesbyamutuall confent , through the reafon of the fame continuity, unto the blood; fo that as the vertue of the plant with the Saffron do kill and poifon the.in- teitionin rhe urine ; foalfo, by the mutuall confent which is betwixt the two infeJting extreams , namely, the blood and the urine , the infeiition alio in tlie blood is obferved by little and little to dye, wither, and decay. But I will pro- duce unto you a magneticall Problem, to confirm the poifibility of this Prc- po[ition. /

■J Tiohlem.

^' Two Load'liones tightly cohering ac oppofite poles , by the comming of a ' flronqer Load-llone oi'lron incited, do make an aoort , and the new commer will eafily drive away ihe other which is with a contrary face, and will command him, and fo the coherence orunion of the other two will ceafeor end.

Applicmon,

So that union which vvas made between the fpirit infcifted, with thecoirupiing humour and the corruptedblood is feparated, and the unnaturall is forced to fly and depart from the naturall , by the help of another, which is more potent then the unnaturall, which is lefs homogeneall,and proper to reef iflc and purifieby the union of his fpirit, the impurity in the naturall blood, and to kill and mortitiethe corrupter in the urine. ♦

I need not to fay much more for the proof hereof, beingthat the precedcnc Chapter doth fully confirm, and that by relation had unto the I.oad-ftone, and Weather-p,lafs, in every particle of this Propofition, being that as blood is tranf- planted from the wounded parties fountain of blood, and, as it were , grafted on theoyntment ; foalfois the urine with bloody fpirits, transferred from the bloo-,; dy fountain in thi i£l:eritious perfon , and is planted or placed in abed offalutaryl allies, from whence it operateth nootherwifein thelivingblood , then the blood | "or fpirits in theoyntment do, in the veins nfthe wounded perfon.

I will now proceed unto the microcofmicall Magnet, which is taken out of the living man : and I purpofe to defcribe unto you brieflyjandin gencrall tearms, the wonderfull effects in fympathy , which it p-oduceth by his extra6f ion of the fpi- ritual! Mummy out of mans body , and by the tranfplantation and right applia- tion thereof.

CHAP.

Seft,2; MofaicallVhilofofhyl z8^

CHAP. VIII.

IVherein the fecret Ma^^^nety rvhich is extrf.Eledout of the Mlcrocofm , or M^njei

living, ts t» generalt terms memioned^ wi'.h the wanner of his anraEtion or

extra^lofty of thefftritttall Mummy cut of Aian, and the appUcatian;

andaswell the yimtfatheticall as Sympatheiicall operation thereof.

T Will nowin few words relate unro you a Hiilory,of the abrtruce manner of heal- ingby Tranfplamation; whkh if it be rightly confidered , itdothfarrefurpafs that of the Weapon-falve : For it doth not onely cure at diftance, as that doth- but it operateth that feat, by the vegetative fpiric of the plant. And yet I hope that my Story fliall noway found unto Wifemens cares, as Cacomagtcall , but onely naturally Magicall, and therefore ordained by God to be wrought upon in the right ufe thereof, for man's good and falutary benefit : For unto that end did the Spirit of Wifdom teach thofe which were inclined unto wifdom (as Solomon witnefleth) as well thofe things which are occult and hidden , as fuch as aremani- felt and apparent unto man's fenfe. And becaufe that good things may, by abufe, be converted unto evill and unlavvfull purpofes; as a fword,tokiU as well as to fave, as fliall be told you hereafter ; Therefore is it God's will, that thefe my- Ueries fliouldbehidfrom the unlearned, or at leaft-wife from fuch of the vulvar, as are wickedly minded; and ordained them to be laid open , unto fuch as are ho- neft, wife, anddifcreet. But leaving all preambles, I will come to the point, and proceed with that ftyle and method, in which I began.

s

I ' The Gerterall Vropofttion.

There may be extracted out of a living man, without any prejudice unto his health, a Magnet J whichbyafeveral application of it unto convenient parts of th^ body, will draw or fuck out according unto the pleasure of the Applier, the ani- mal, vitall, or natural! fpirituall Mummy, out of one and the fame living Man, and that without any detriment unto his perfon , the which being rightly with the Magnet that imbibed it tranfplanted arid made vegetative, will operate as well by an internall adminiliration as at a far diltance, or by a fpirituall emanating relati- tion, after it be duly ordered and adapted , both to the health and prefervation; andinfeftion, and damage, and dettruftion of mankind.

An Explication of ever J Member oj this Profofition,

This Propofition doth confift of many Members; whereof the firft, toucheth the generation, condition, and preparation, of the Magnet. The fecond , the manner of application , fortheextradionof the fpirituall Mummy. The third, openeth thefafhionof a manifold Tranfplantation of that Mummy, being fo ex- tracted : and laltly, as well the ufages as the abufes thereof. Of all which Parti- cles or Members , thus in order.

Of the M'Crocof/nicAll Magnet,

We term this the Microcormicall Magnet, becaufe it hath rhe properties of the MinerallLoad-rtone. Andit may therefore eafily beconjedured and guefled , by fuch as are wife in their apprehen'fion, what it is, by comparing the animal Magnet with that of theMinerall: For as the Mincrall Magnet is not of a natural! , but monftrous birth, foritisnotengendredof likeand equall Genitors ; but is be-- gotten after the manner of the Mule, being that her mother or pafiive corporeal mafs,is a common Saturnine and ftony Mercny-, but his Father or aftive Form, is a Metalline,Sulphurous,Martial fpirit; Soal^fothis our Microcofmicall Magnet doth confilt of a Sulphurous Martial fpirit, being as it were his Formal Father; and of allrangcorforrein A/^rfw/, which is neverthelefs, a near neighbour in pofition, and condition unto the Microcofmicall Mercury, as his pafTive or Mercuriall mar- ter. AsfortheMineof whichicisextrafted, it is the living Man, and it is taken

Pp. ot

,jo MofakallFhiloJdffyl Book},

or derived from hiai without any prejudice unto his iicalth , and after a certain preparation of it , it is made a nt Magnet, to fuck or draw unto it the fpiritu- all Mummy out of the living Man, and that withowt any detriment unto his health.

The Manner of this Magnet's applicatltn ^ fur the extrtiliion of the Spirit HaU Alftmmj.

As for the manner of its application , it is this ; We take the Magnet fp prcpj|- redjand, if we would cxtrad the Animal's Mummiall fpirits, we muft appVy it unto ihofe places, which are apteft for their evacuation. As for example : If we defire the Mummy of the vitall parts, then we multadnpc our Magnet to fuck at that plate, which nature hath ordained to parge the vitall region. Laltly, if we would have the naturallfpirituall Mummy, we muft apply it unto that place of the bo- dy, out of which nature is accuftomed to fend forth the fpirituall fumes, or fwea- ty evacuations from that member, namely from the Liver. To conclude, if you Would make a general I Medicine, which fhould refpeft the ammal , yitall , and na- turall parts, all anonce; then muft your Magnet be applied unto them all, and after that it hath fucked a fufficient proportion, then ought you to refcrve it, for to make your Tranfplantation.

7 he Ad of TranfplantAtion of the Spir'ttnall Mammy.

Touching the a£l or manner of Tranfplantation: Paracelfus {3\x.\\, that the ex- tradled fpirituall Mummy doth not ooperate unto health and prefervation, but by mineral , vegetable, andanimal means. And therefore ic is necelTary, chat the » Ipiricuall Mummy attrafted, or extrafted out of the body, by the virtue of ih;i Animal M%net, muft be introduced into a vegetative nature ; whereby the faid Mummy , not being of it felf vegetative , may by adoption as it were be introdu- ced into, and be indued with a vegetative nature or condition.

We ought therefore to mingle a proportion of this imbibed Magnet^with a ceitain proportion of his mother-earth, and fow in this compofition the feeds of fuch herbs, asareproperforthisorthatdifeafe, and this or that ill affed^ed principall part of man's body , or this or that infirm member , which is contained in his re- sion; Asforexample: For the Lungs in the vitall region, when the difeafe is the Ptifick, fow Line-feed or Juniper , in the naturall region ; when ic is Dropfy , Pimpnel or wormwood ; in the bruifing or contufion of parts, Hypericon or Plan- tain ; in tumour or wounds , Perfecaria, or the great or lefler Cumfry; in Sale difeafes as are the tooth-ach, pain in the eies, and flowing Menftrues , Perfecaria macfflata, and fo forth. The herbs muft grow in this compounded earth , and that in the open aire : andastheherb or plant groweth, it will fympathetically and Magnetically extraft the imbibed Mummiall fpirits out of the Magnet , and will by that meanscaufetheMummyextraftedoutof every particular member, accor- ding unto his condition, to be ht to cure the infirmity of his proper meml»er.

Of theUfeandyinne of the Tranfplanted Mummy.

Laftly, as concerning the manner how to ufe this Tranfplanted Mummy, now that it is changed into a vegetable nature or condition :

If the difeafe be dry and of a combuft nature , as is the yellow Jauoders, the Pcifick, CJT. and you would cure it or expell it out of the body ; then take the herb wichhisMagnetick earth , and [caft them into the running water , and the difeafe will fade and die, by little and little.

But if the difeafe be moift, then you muftburn the herb, with the Magneticall earth. Again, if the difeafe be more temperate, namely between the extremities of water and fire; then hang up the herb in the aire, or fmoak, to dry; and thfc difeafe will tanguifti by little and little, as the herb dorh fade. If you flull give the herb or fruit unco the beaft that is of a ftronger nature than th^ tick , then x.\k beaft will be infected with that difeafe, and the fick will be free. Alfo if the fpi- rituall Mummy foextrafted, out of fome peculiar member of a found Man, be

con-

Seft. 2. MofakallPhilofofhy. ipi

conferved in his continual I vegetation, if you take of his fruit, andtran/"phticic into a found oken tree, by that means the member out of which theMuintny was extracted, will grow continually , and continue in his natural! and robul't pro- portion of vegetation , without dcfecl. After this manner alfo, are the Willow trees, but that they increafe fo fuddenly , and by reafon thereof, they are not fo fit for this purpofe, left the member fliould grow too haltily, for by that means, many inLonveniences may follow: Asforexample, If after that manner the hair of a perfonbe fliutupirtoa willow-tree, they will growfo fuddenly and fo copi- oufly, that unlefsthey be removed thence, orthe Willow be burned , the eyes and b.ains will induredammageand detriment, as dolours, fluxes, Sec. namely, by the fuddain increafe, or too muchhumidity of theTree. And therefore accordin'' unto the proportion oftheperfon, there mult be a proportionate tree found out* into the which the Mummy is to betranfplanted ; buctheOkeis to be elefted before all others, becaufe it mcreafeth and groweth but temperately and llronoly, and a mans life will not ealily exceed the daies of an Oke.

By this mylUcall kind of attraction, thetrueand wife naturall Magician, (for fo 1 may call rhe true Philofopher, that operateth, as Solomon did , by the proper- ties of naturall rhingsj may bring to pafs fuch things, which in wonderwill excell (as I faid)by many degrees, the power or z6t of the weapon-falve; for by it,wife men have procured friend{bip& love,between fuch as have been utter enemies;& again, by the ufe of it, graceand atfedlion may be recovered from another, whofe favour isdefired, Prfr<?cf//*«fpeaking darkly of rhisMummiall faculty, doth fhew, how the Ape and the Snake(betwixt the whith, a naturall antipathy, or ft rife andha- t red, is ever obferved to be) may be made friends , and familiar unto one another. But to our purpofe.

If rhe members out ofthe which the fecond Mummy is extracted , are to be corroborated, then you muR make the extraited Mummy to vegetate, as before, by rranfplantanon temperately, and according unto the naturall proportion in theOke, or other fuch like found tree. But if themembersbe toodry, then let their extracted Mummy vegetatein the Willow tree, and fromthence again be tranfplantedinto fome other temperare Tree. Soalfoina humid complexion, it may for a time be tranfplanted into a hot and flowly growing tree , as is rhe Ju- niper; onely obferving, that the fruit in which the Mummy is tranfplanted, be preferved from all externall dammage. ■ rr ^^

' Demonftration,

I need not wafte the time in further demonftration, ofthe pofTibility and feazi- bility ofthefeaftsinthefpirituall tranfplanted Mummy, when by the very felf- fame proofs, whereby I have confirmed the manner of curing by the weapon- falve, and by tranfplantation, which is fet down in one ofthe Chapters of this pre- lent Book ,' 1 have fully demonltrated the reafons of thefe occult and abHrufe ani- ons in this kind ofcure, unto fuch as will not (with St. 7^<'»»«!x) believe any thing, but what is confirmed by fenfe. And therefore, for the manifeftjtion of this hidden action, by a relation of natures , I refer you unto that very place alfo, where the falve is compared unto the vegetable and Magnet, the bloody fpirits unto the fpirituall Mummy , the manner of applicarion of beams from the Mummy to the fick member, unto theapplication ofthe tranfplanted bloody fpi- rits to the wounded member; the keepingthefpirirually-growingfpirir in rheoynt- ment from cold , unto the preferving the vegetable fruit , in which the Mummy is planted, from externall damage. So zhit eademefirano utnuf^fte, zr\d by confe- quzr\CQ,cadem ejl demon (Iratioms via in ambobus.

It ig too tedious in this placeroexprefs the efficacious operations of this fecret myfticall Mummy ; and I am alVured, that fome ignorant yWow?«,orCynicall igno- rant,will either laugh or bark at what is faid already touching it; for, Ouismajor fcleKtiie iiiimic/4S)<]ifam iq^narus ? And therefore I will conceal the relt of his occult properties, and their fympathericall effefts > from fuchCricicks , and lock it up in thetreafury of truth : Onely inaword, Ifay,that by it, theDropfie, Pleurifie, Gour, Vertigo, Epilepfie, French-Pox, Palfey, Cancer, Fiflula, foul Ulcers , Tu- morsjwounds, Herniaes, Fractions of Members , fuperfluity and fuppreffion of

P p 2 Menltrues

1 at Mo/akall Th'tkfojhy. Book 3.

Menftrues in women, as alfo fkdlky in them ; Feavors, Hefticks, Athrophy, or wartint' of members, and fuch like, may by this natu rail magicall means be cured, and chat at diftance, and without any immediate contatt. And, to conclude, Pa- r^jcW/wjaffirmeth , that this magneticall kind of cure which is effedtedby naturall Ma^ick, dothexcellin vertue all other Phylkall fee ret s , which may be extrafted or feparated, either out of Herbs, or Roots, or Minerals.

I will now come to the fecond Part or Member of this Book , which fpeaketh of the ancipatheticall effefts of this Mummiall experiment.

The Second Part or Member of this Book, which

handlcth the prai^ice of Antipathy. CHAP. I.

In th'sChaper the Authorexfrejfeth , how bj the felf-fame internall fflrit wthecrea» lure ,as wet Antifathcticah as Sjmpathtticall tffids may i>e produced. Herein is alfo fet down the reafon^ why ajpirit,that is wfeBed and corrupted with a poj- f'jnfawe cond tion^ is mofi venomoHS and contagious umo his kjnd.

^S it is certain, that like doth naturally affeft his like ; for Na- ture doth rejoyce at the prefence of his nature, and nature ' doth correct and corroborate his nature, if it be found, and full of vivifying and wholfomc fpirits: So alfo nature, if it be poyfoned and infeded by a venomous nature, will, by uni- ting it felf unco a found and wholfome nature ^ quickly cor- rupt and inquinate it , andfoby fuch a kind of abortive and dvipraved union , antipathy is placed infixed of fympathy. Now how this is poflible in nature , I will in few words relate unro you. As na- ture doth magnetically eftetStandallure unto it her like ; fo, if that like which it lucketh untoit be inquinated with corruption, the faid attrafting fpirit , be it ne- ver fo found, will quickly tafte of the bitter with the fweet, namely,of the poyfon, and fo will alfo be corrupt equally with that fpirit , which is homogeneall unto ic, in which the infection dwelleth, being forced unawares CO entertain rtrife, dif- fention, and antipathy into his tabernacle unawares ; even as we fee a found fpirit in the Animal, which thirlHne after his like fpirituall celcftiall food, which ho- vereth occultly in the aire , co be refrelhedby ic , doch unawares draw in an enemy with it , namely, a pelHlent and corrupt fume, whereby it is oppreffed and infla- med with a putredinous fire ; fo that it was not the appetite or defite of the found fpirit to draw in that poyfon untoit , but thefpiric like it felf t.hat was poyfoned. And again , each fpirit which is incumbered with any antipatheticall and unnatu- rall accident , defireth to fliake off contentious antipathy, and to re-afTume that peaceful! fympathy which it enjoyed before; but finding it felf unable, it is apt to cleave and adhere unto good and found fpirits for its relief , being that viiunita fortioi i and if more found ipirits of his like were joyned unto it, then might it the eafilier conquer and expell his antipatheticall adversary. So alfo we fee, that one blear-ey*d perfon , by darting his infcvftious beams for relief at a reafonable di- ftance, becomineth a flame, which fetteth on fire the found fpirit unto thewhich ic appliech: for fpirituall poyfons are likefecret flames of malignant fire. Where- fore as fpirits are by union joyned together and mulciplyed, like oyle added unto oyle, fo doth the infectious flame increafe , and feed equally upon them both : For asthe found fpirit defireth the fociety of his like, co comfort it, and the corrup- ted fpirit fodefi red, dothalfocovet the found fpirit toalfirt i:; againfl his enemy. So corruption is fucked in by them both, and antipathy is forced to roull among them, and forfakethrhcm nor , tintlll it hath penetrated and gnawed into even theirbowclls, and poyfoned their very entrails. And wernuft note, that there is no poyfoned fpirit that doth fooner take hold of a fpirit, then fuch asisfpecifick ,

and

Seft. 2. Mofaicall Fhilofofhy. 2^3

. and of a homogcncal nature : For thyc is the realon , that one Mans fplrit bcin" infc6led with the Plague,cloth lb multiply it in his kind chiefly; as alio the Murren doth chiefly rage in the fpirits of Sheep, and medles not with the fpirits of Men, Do we not commonly fee, that alike nature b^:ing altered by pucrefailionj is moft deadly unto his like ? So worms avoided out of the body, and dried to pouder, do by inward adminifiration kill the worms. Spitle that is avoTded f om the PkI- wowrff/^, cureth after preparation, the Ptifick. 'i he Spleen of a Man prepared, is an enemy unto the fwelling and vegetable Spleen. The flor.e of the Kidney or Blad- der, by calcination cureth and dilVolveth the Stone. The tou.h of a dead man's hand cureth the fchlrrous tumors. The Scorpion being bruifed , or his body mace- rated in oyls. cureth the wounds of the Scorpion; andtheoyleof rhe Viper; as alfothetrochifes of his flefli,thebitingsof the Adder or Viper; dead and congealed blood, and the fait excrefcence out of man's bones, is antipatheticall unto the flowing blood: In con;lulion , there is nothing that is more powerful I to check or correct an impediment in afpirit , then by applying of the fame Specifick fpirit, being altered from his nature by a contrariety ; So alfc there is nothing that infe- titeth a found nature fooner, than a nature homogeneal unto it felf, which hath indued corruption ; and that isthereafon, that the infirm and corrupted Mummy of one man, is fo apt to putrify and corrupt that of another , as we may not one- lydifceinby thefe words of la'-acelfus -. Corrupia Mummi^., corfiu et.dm fantitn qHodanhigtty & cum q^oit'iitni-y corrumpk; eaancem fini corpora corr;ip[io, efi cor- j^. pi,-, r foris alter tis, ex quo Adunmnafi;mpt.^ efi, v.t 'emdo cr fanitas : The corrupted lAummj, Jra3 z ■ doth a' fo corrupt the Jotindbodyy that it Uyeihhollofy and'is united umo ; a>idthecor- r option of the f>;t}id bodj , is the health of the other body^ tut of rvb'ich^ the C9,rupt A'ti»im) was e.vtraSled, As for example : If a man be Leprous, and I extraft , by the Microcofmicall Magnet , the Mummy out of him, and give ir to a found man, it will reduce the Leprous perfon unto his health again ; but it will hlthily inft;cl the found man that took it, with the fame difeafe , as fliall be told you hereafter .more a: large. But before we come unto the bulk of this bufinefs , it will be molt nt,that 1 makean Apologeticali tranfgrelfAon, lefl fomeperfons , of moreenvyand indifcretion, than profundity in the true naturall A^f/tgia, may unworthily accufe mc of Cacomagy, and that onely becaufe they are altogether ignorant in the my- ikries of thofe lawfull Acts in nature, which were taught unto SoUmo;:^ and revea- ~

led unto the wife men of this world, for the good and benefit of mankind, by the good Spirit of God ; neither are they therefore to be efchewed, becaufe that by evil men they may be converted unto evil effefts, and fo diverted from their true ufages,for which God did ordain them; but rather a skilful! natural Magician, fuch asatruePhyfitian ought to be, fliould firft know the good ufes of fuch hidden my- Iteries in nature, that they might with the better effect imploy them, for the good of mankind, and then not be ignorant of thofe abufes, which may be produced by them, that they thereby may the better prevent, and put by, all fuch wicked ef- fe(Sts, as naughty men would produce by them, unto the dammage and deflruction of Gods creatures.

AN APOLOGY.

A fhort Apo'ogyjor the ttfa^e of the Myfticallor Spiritual! Mummy, and to prove, that 06 -well the Antipatlleiicall abufes , oi Sympathetic all ufes of it, andall other fiaturall thin its, arc to be kKorvn and well ttnderfiood, by the na- turall Magician or rvife Phyfitian , for preventions caufi; though notalwaies put in execution, b:tt onely where need requireth.

T Know that there will be many barking C;»;Vf:,/, inveighing Criricks, and railing or Satyricall^/tfw«j's,whofe onely delight is foUred with the fire of difdaine ormalice; who, fmotheredas it were, with the blind and foggy fmoakor fume of ignorance, will fay, thatif the Sympatheticall effects of the fpirituall Mumrny ba allowable fora Phylitian , yet are rhe Antipathetiacall properties thereof odious, andnoway tobeindured; nay they are Cacomagicall , beraufc the divell doth

P p 3 inftru^t

1 04 Mofaicall Pbikjbfby. Book 3*

inftrnft his minilkrs, about the abufes of this Microcofmicalt kind of corruprion; and therefore for this reaton, the very knowledg of fiich a thing is not robe indu- red, &c. Thefeobjedions, Iknovv, will thefe fenflcfs and unreafonable kind of bablers make, touching the knowledg of fo myliicall a buhnefs. But if their faying fliouldtake^place amongit the wife, what fhould become of Sol omo>i's sk'il in naturall Logick ? Orwherefcre fhould he ( who was elteemed the wifelt among ■ men) befooverfeen, as to afpire unto the knowledg of all things wbatfoever, and to underlbnd as well the enemies as friends unto man's nature : For it is faid Sap. 7. of him, that he knew the natures of living creatures 5 the fiercnefs of bealis ; the

cogitations of Men; the difference of Plants-, the virtues of roots, and all things eliethat were occult and fecrec ? Nay, why iliould he fay, that Wifdom , the Work-Miftris of all things, taught it unto him ? Are there nor Plants, and Ani- mals, and Minerals, that are Itarkpoyfon and venomous unto mans nature, as well as benigneandfalutiferous ? He knew (fairh the Text) the narttres of all livin'^ creatures or animals; and why fo, if that were true , which thofe Scoffers m.utrer ? Why fliould he know or look after the property of fuch things , which arepoylon and harmfuU uhtomankind? Are nor theAfpis, the Viper, Adder, and that putrifying rr corrupting Worm, tcrmcdScps in Latin , or Pur ifur in Frenchjby reafon of his rorting venom.The Serpent railed Dipfu, which infe£teth the fpirit wuh an immenfurable drouth , the -rimphisbena, zhcBafiiirkj, the DrAgon. the Holtio :A.mongcreepingcreatures, the Spider, the Scorpion, the Toad , the Li- zard, rheSalamander, the Cancharides, and an infinite number of other, as well earthly 'I*? vvatery Animals, venomous and wonderful! pernicious vinto mankind ? He knew aUb the differences and virtues of Plants. But fay thefe temerarious Judi'es, What reafon had Wifdom to (how and difc over unto hina the aborr,inable cffeLL s of the herb called y^conitc} which is fo pernicious iinro Man and Beai^, that the Poets fained , that it grewalongrtthefhoreof the venomous River Acheron, inhcll. The Hemlock, which was the character of dearh among the ^cAm;W; for with the juce thereof they poyfoned the condemned perfons. The Jufqa' ante ot Hen-bane. The Poppy of vvhcfe jucethefomniferous Opium is derived. The Toad- l\oo\, ScarHOMY, Ei'^hrrbiurt}^ Colloijismttda, Bears-foo'^ Titimal ^ oz Spurge^ -^ S^- mbuccA^ Grunfell, Flfinmula^ and an infinity of fuch like vegetables. Alfoa- mon'^ltthe Mineralls^ yJ»ti/no»y, O^ick-fiher ^ Arfenick^, Rof.ilfar , ferdecrcafe-, Lhhurge, CerMjfe, f^an'o/, and an infinity of others ? My anfwer is. That all thefe thini^s, though in themfelves they are venomous, yet being rightly handled and ufedby wife men, they are made palfing medicinable. And I would have them knowjthat God created all things good;Dut it is the Divell and his in(truments,who by ill imployingof them do make them odious , and deteftable unto mans nature: For as by their right ufe and application, they may produce fympatheticall effeds; foby their abufe they produce nothing elfe but anripatheticall aftions, and rebelli- ous conflifts with man's nature; God, I fay, ordained them for a good ufe, name- ly for man's health ; but the Divell doth apply themdeftrui^ively, and malitiouf- ly, which alfo the forefaidwife naturall Magician ,5i?/oiw»», confirmeth in thefe Sap 14. words: Godcreated all things that they fhould exifl and be; and he made all the i.'ij." Nations of the Earth found and durable ; fc that there was not a deftruftive medi- cine in them. Alfo 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 feed . Whereby it is plain, that it was the Divell, and naughty men, which are hisintlrnments,and indeed true Divells incarnate, which do adapt that for a wic- ked ufe , which indeed is good and righreous in it felf: What (hall I fay more ? what ? becaufe that the Divell doth apply a good thing unto a bad ufe , mufl: thac thingfor ever be abhorred and efchewed of wife men? And muft for that reafon the oood ufe thereof be excommunicated out of man's fociety, and be for ever after reputed for Cacomagicall, damnable, and diabolicall ? As for example: Be- caufe the Divell and his adherents , I mean the witches and Necromancers, doby theDivel'sinRructions, applythe Mummy of man as well corporall as fpiritu.ill, about their pernicious and deftruftiveinvenrions ; Therefore muft all they vvhich ufe the fame for a good and falutiferous intent be eiteemed Cacom.agicians ? Is it a fisn that the PhyGtian who curerh difeafesby it , hath for that reafon a commerce with the Divell? Or, mull a Chriftian Phyfitian, becaufe he is acquainted with

the

Sed, z. Mofaicall Philofofhy. 2^

the evill which the properties of naturall things may etfeft, by an unnaturall or an- tipathetical! adaptation, needs put that evill in execution unto the prejudice of manshenlth? Verily, it" things are rightly conlidered, the knowledge of goocfand evill in the creaturesjdo well befit thel'cienceof aPhylitun , for except he be ac- quainted with the evill as well as the good , how is it pollible to cure the harms which are effected by the bad, being that except the caule be known, the etfeft wil ha-dly or never be cured. As for example , If the nature of the fpirituall philtre which infeileth , be n .t difcovercd , howll-iould tbecurebe performed, orthe caufe be excinguillied or taken away?The true Magician doth not intrude into the fcience of t he Simples venomous nature , to do harm thereby , but to difcern the counter-poyfon which fliould prevent the mifcbief thereof, as the Scorpion cureth the Scorpions, the Viper the Vipers harms. Mull every man that hath a fword needs kill, or do a mifchief with it?May he not defend another from being killed or harm- ed ? S'oalfoit followechnot, that he muit therefore poyfon his patient , becaufe heknoweththepiyfon , and the manner how to corred or amend his malice, which hath deprived his patient of his health. Except the poyfon be known, the y4lexipha'miij»ov Counter poyfon will hardly be had. If the Hermit of y^/;f (of whom I hive fpoken before ) had not known the efpeciall antidote to care thofe,' which he had poyfoned and infeded with the peiVilence , many of thofe which he afterwards cured would have died wirh rhe relt. If therebedevills incarnate, whofe d li^hr is todeRroy, as fome men that wear fwords delight in quarrelling and kil- ling; and orhe-fome that know the good ufe of fire employ it naughtily , as he did, wh ) deliroyed wirh izDiayia's temple of the£p/3^A^^-(/)God forbid that fuch natural creature^, as are fire, iron , and fuch like , fhould be abandoned, and not exercifed in their right ufagc,becaufe they do harm when they areabufed. There are Saints as well as there are devills on the earth , who being acquainted with the impious inventions and devices of thefe devills, with their arch-ma(fer Satan, areableto challenge and combat them at their own weapons. SchoUars learn of Adjhtle the art of fophiltry and fallacy, not that they (lioulddeceivejbur that they fhould pre- vent deceipr, and the honell, and moft skilfuU and faichfuU Phyfitian , prieth into the myllcry of themolKpirituaU poyfon, not with an intentto poyfon, or do any evill by It, but. that he may with the greater aflurance, and vigorous efficacy, at- tempt the cure, and take away the caufe after it is known ; for the nature of the poyfon being well underflood the cure will be the more certain. The venomous wound of the Viper (as I have faid) is cured by theTheriacall antidote, into whofe compolition the flefh of Vipers doth enter; the oyle of Scorpions, or the Scorpion oficfe If being bruifed, doth cure the iHngofthe Scorpion, andthat by a magne- ticall attraction of his like. All which being fo, vyhy iliould not the wife Phyfi- tian look into the nature of fpirituall venoms, as well as the fpirituall counter- poyfons that are in man. When we find, that the venom that wounderh, is, by reafon of ht<?homogenietyinnature, the perfe61:e(t Magnet to fuck and draw unto it his like? Ifby the found Mummy in man, I can Cure or takeaway rhe corrupti- on or venom , which his like nature hath accidentally imbibed , is it not a fit and Convenient thing to knowrhe one as well as the other.

I murtconfefs, that there are fleflily devills upon earth, Imean,nbhominable minirters and children of Satan, who being abandoned unco their mafter and head, commit (as I have told you before) many infolencies , and trecherou j (IraMgems , by the blood, hair, bones, skin, andcorporall Mummyofnians body; but above all therert, the wickednefs of certain theeves , hangmen , and other of chat Necro- manticall faction, is abhominable before God and man, and worthy to be whipped out with iron , or wiped away with fire, out of every good Common-wealth, which by their diabolicallfleights , do make ufe of mans lad breach intheir expi- ration of life, to ferve fortheir wicked employment , asfpirits madeobedient to rhsirwills, andfodo diflurb the quiet reft of the dying man's fpirit. Of which kind of wicked perfons, /'^r^rcZ/wifpeaketh thus, Per trifiices hafce Mnrnmlas mul- ta fajfim praflna & costfeH-afunt, ah ils cumprlmn qniillas ipjimetfrepara>'tint, utfiint ^^ ^ '''''- cai-nifices,Hn:ores.,latrones, &€. q ti nonfolum vita-in bominibsts adef?terttn:C^jn^uld- ''' tos !j-fos. Afummiam fecerttnt , fed et!itmjuguLitor:i7Hfpiritum , /jtemfplr'num homin'is vocaveruntf exceperunt; illumijHe fibt in extremo mortis momemo fubjecerunt ^ feu fub- jugAvernnty ac vari'is impofitis oncribiis exagitkrurit. Hinc ars ennta ejl Necrommtidj

titlfter

2,^5 Mefatcall Philofophy, Book 5,

tal'ner hb iofis ■vocntt. V<z autcm b::ic artiy ac tllis t:n:verfts qui tam fdde ilia nh/itufnHy. Necromania cjuidem o~ ipfa ^j^'ip'^- diairoiiyfei: A diahoio mjiiiUta, dociit^ ^ tradita ; ac ndip/ifts inftrnmetjcis fen mtwciptis in ab::fnm tam gmnkni ctn-verfa: funt en'.miUi homines r.oceHiijJim'i, ^itiifts praftaret laftdem molarem de collo [u^pendi , ac it* in pro- ft<ndtt7K ma>e euci. By chejethre; kinds of Mummies^ there are many thingsdorie and ejfeEied , and that efp:cial!y by fuch as have prepared them , as are the hanamen , the lcr(rcams, and thieves^ crc. who do nn onely bereave men of their lives , but a' fa they haverece:vedthefpint of thofetvhofs throats they have cut, or fir angled , and do makt themfnbjed-j or do fttbj-^gate it unto them. From hence fpringeth the art of Necromancy^ fo termed by them. Fie upon this art, and upon all fuch as are fo filthily abufed by it : Ve- rily it is Necromancy y but of the dev/lf; or it is inflilled, taught, and delivered by the de- vil I ^ aKd is by his inflruments or (laves converted into fo great an abitfe ; for the fe art wicked rj- harmful per fons , about who fe neck,i: were better that a milfione were hanged,& that I hey were with it cafl into the bottom ofthefea.l am advertifed,thac the hangmen of Germany are commonly artills in this deviiliO^kind of trade, and by it can do wonders, the more is the pitty that they are fuffered. Thus therefore each m^n may difcern a nunifeA difference, between the trneufe, and the abhominable abufe of a good thing, and bow ( ail faid before ) there are devills incarnate, as well as Saints, or good and pious men upon the earth , whereof fome do ufe Gods crea- tures to the benefit of man , and others unto his ruine and dellrudtion : And con- fequently, that it is lawful! foraPhyhtian to be converfant in both extreams , though his onely praftife ought to be imployedin doing good, I will nowdefcend unto my fubjeft.

CHAP. HI.

How Sympathy may by accident or difurder be changed into Antipathy, Here alfo certain mao net. call Demonflrations , convenient to prove e.ich Propoftion concerning thisfubi(B\ are cxprcffed.

IPiiporcinthis Chapter, whichtoucheth the effefts of Antipathy , to proceed after the felt-fnie method ,which I obferved in my precedent difcourfe of Sym- pathy ; and therefore in the firlt place Iwillpropofe unto you certain grounds, which I for that reafon call Propolitions; and then afterward I will demontltatively maintain them many waies.

I Propoftion,

As by fympathy in naturall fpirits , each member may be corroborated and forti- fied; fo by their antipathy, members may be debilitated, corruptedjand infected.

An expcrimentall Example or Demon f ration.

If the fpirituall Mummy extrafted out of man, be mingled with venomous things, and fobe fuffered to ror , or elfe"be mingled with the Mummies of infirm or infected perfons , or with the poyfonfome menltrues of a woman , and then a herb be planted, orthe magnet foimbibed, and be conferved in a continuall vege- tation, it may be acaufe, that thedifeafe lliould be of continuance. Alfo if one give the herb or fruit which favoureth of a hck man's Mummy , unto abealf that is of a {Wronger nature then thefickj then thebeaft will be infeftedwith that dif- . e.ift-, and the hck will be free. From this experiment, many egregious abufes may and would be effefted by wicked men , if tnis manner of diverting the creatures vertue from good to bad, were known unto them ; for by it, they may diflfeminate allies and the pellilcnce over a whole Country : for the plant will fuck out the fpiritu.iU Mummy of fuch perfons, as are infected with fuch venomous difeafes, by reafon of its vegetating activity. Alfo, if the fpirituall Mummy be extracted by mcinsofthis microcofmicall Magnet, cut ofabody infeAed with the Lepro- fie, and be applyed, or any way adminiltred inwardly unto another, thai! is health- full and found, it will infect the found perfon , and free the infeited , as it hath been proved by foiue. 2 Propo-

Sea. z» MofaicaWPhihfofby. 2^

2 ProfofitioH.

The antipatheticall Mummy of the fick may be excrafted , and inCefted or infu-- fed into another that is found.

A demon jirtnive Example.

This is confirmed by the precedent proofs, and is further maintained thus.

If one do fow feeds or herbs pertaining unto the three principal members in the Mummy ofadeadcarcafe> orintheMummy extrattedoutofahckor infeded perfon , and the fruit of thefe vegetables be given or adminiltred unto man or beaft, then the difeafe will be tranfplanted upon the faid man or beafft. By this means alfo naughty men may infod and poyfon. But becaufe thefe niifchiefs are horrible to a religious fpirk , I dare not farther exprefs the effefts of antipathy in fpirits, which may be brought to pafs by the abufing of GodsbleiTings. I will there- fore enter into another kind of antipatheticall practice, which fliall rather tend un- tothe confervation of man, then the dellruil ion of it.

3 Propojitlon.

If two lively flefhes that are wounded be applied to each other , they will fym- pachizeandbeunited J afiTimilated, andmade one continued fle(h , fothatasthe one pi ofperethj the other will do the like alfo ; conditionally, th.u the party from who'n the added Hefh is borrowed , continue in his lively and vegetable difpoliti- on ; but if the animal tree from which the graft" was taken, I mean, the body out of which the fiefh was lent or cut, do wither ordie , that is , doth leave to vegetate and act, then will that borrowed flefh alfo beat jarr and difcord with the flefhof the borrower, that liveth andvegetateth ; and confequently antipa; hy will fpring out from that union, which was rympatheticall before; fo that except the dying fleQi be amputated, or taken oft' from the lively flelTi , upon the which it was graf- ted or tranfplanted, it will caufe the living flefti alfo to gangrenate, and corrupt with it felf.

An experiment to confirm this.

This is well proved and maintained , by that experiment in Italy before mentio- ned; for when acertammbleperfonage had loft his nofe byawound, and had by the Phyfitians advice made a wound in one of his Haves armes , and clapped it un- to his wounded nofe , and fo the flefh of the one was bound faft unto the flefh of theother, continuing after that manner , untill by a fympatheticall agglutination •. ■

and union, both flefhes became one flefli. Then agobbit of the flave's flefhwas cut out of the arm, and was framed into thi (hape of a nofe on the Noble-min ; and theflave was manumitted, with mony in his purfe, for his paines. It befell, thac on a certain time after, theflave did die, and though he departed this life being far diftant from his marter , yet the borrowed flefhonthe matters nofe withered and gangrenated, infomuch that the antipathy between thefe two flefhes , though u- nited into one fubftance, became fo great , that if immediately that dead flefh had not been cut off, it would have corrupted and deftroyed the reft.

A Troblemat'xall Demonfiration from the Load-ftone.

One Load-ftone doth draw another in his naturall pofition , but being unnatu- rally ordered, it driveth away or refifteth the other.

The demonftration of this Problem hath been exprelTed, as well by a Load-ftone divided in BoatS) as by two Irons fwimming on corks.

3 Problem.

If a plant be cut off(as,for example, a willow- wand) and if it be regalarly planted

er

1^8 Mefakall Thihfo^hy, Book 5.

\>'' or grafted on thefame iiie1<,lc will grow; but ifirregul.irly/it will die.

For the proof of this Problem, look the 2 Propohtionof the 5 Chapter, in the Application unto the Vegetable.

The Afflieniion,

So ifthefpirics of the twoflefliesbe unnaturally difpofed unto one another, and turned from their fympathcticall union, unto an antipacheticall duality or difunion, or difcord in natures;then will it, after unequall jars, follow agenerall corruption: for> (as is faid before) Corr^ptum corrftmpe^iis niuuram fac'.lUme induit,

4 Prof) em.

If a fpiricual Mummy be corrupted by forae alienjor ftrange infedlious nature,yec in refpeillof the naturall Mummy of the found and wholfom body which is fo in- feiled, the found and wholfom Mummy of a body not infedted, will magnetically attaft it, though not fo aft"e£tionately, burmoreflowly; by reafonofthe union or adhering of the ilrange venom unto it , which caufeth a mixtion of antipathy with that of tympithy; and the reafon of that flownefs in the repelling of the antipathe- ticall infult, is, becaufe the found and homogeniall Mummy doth partly, by his concupifcibie ad , attraftunto it his fympatheticalUike , and partly expell his contaminating unlike,by his irafcible property : But for that this antipacheticall unlike cleavcth fo falf unto his infeded like, therefore it happeneth, thattheex- pullive relilfance is but flow ; and fo the found fpirituall Mummy becommeth as well corrupted and infected as the other,and by that means Sympathy is turned in- to Antipuhy.

A» Experiment to confirm this.

There are many proofs to maintain this , for when a corrupted fpirituall Mum- my is carried in the aire, from one infe£ted with a pelHlent Feavour, or fmall Pox , the Mummy fo infedfeddoth unite it felf, being homogeniall unto the found man's fpirir, and in that regard the one embracerh the other ; but the found Mum- miallfpirit, perceiving and tailing of the heterogeniall, or infected nature, which adhereth unto his like, doth flowly expell or relill it, by reafon that it doth covet his like , and therefore fympathetically attradeth ; and again, hateth his unlike , and therefore antipathetically expelleth,whichis,for that reafon, but flowly per- formed ; andthis isthecaufe, that the expulfivecrilis is not made fuddenly, after the poyfonfome infeftion is received ; neither will fweats, or fluxes, or eruption of blood out of the nofe , which are arguments of the refilf ance and expulfive fa- culty of contagious antipathy , fuddenly appear : andthis is effected fometimes by the found fpirits conquert, and fometimes by the vain attempt thereof.

I . A Probh-maticaU Demonfiration derived from the Load-fione,

Whena fnall pieceoflronisputintoa fmall Boar , withmaterialls of another loading, to float upon the water, and a Load-ftone be placed inanother veflell on the fame water, near one another , the coition which will be made betwixt thefe two magneticall bodies will be depraved, weak, and unnaturall , becaufe the Mag- net affecleth and draweth unto it molt Ihongly his like, or beR-beloved, when fhe is not laded or mixed with materialls of a contrary nature , and confequently not agreeing in fympathy with it.

yin AppiicatioM.

To conclude, A Mummy which hath anantipatheticall infedion joyned unco if, andappliethin conjunftion unto a founder Itrong and wholfome Mummy , is likeasifa portion of the flone czWizdl he amide s , (which is antipatheticall unto that of the Magnet, for it repelleth honor the Magnet it felf, as the M.ignet doth attract them unto it ) were joyned in a little bark unto the Magnet, or a piece of Iron alfo .placed in ^t, and that bark or boat fo burthened were applyed unto a

Hone

Scdt.il Mofaicallfhilofofhy,, ^gp

ftronger Magnet in another bark in abafon of water; the llrong Magnet orLoad- ftone would partly attraft his like, namely, the Magnet or Iron, and partly refill and expell his enemy, and Co by reafon of his attradion , his expulfion would bj the flower. Therefore alfo the magneticall Philofophers hold this fo: a Maxim.

2 Problem.

The coition or union betwixt two magneticall bodies is more quictc and nim- ble , than the flight or divorce ftom one another} for experience ti^ich^ch, thac magneticall bodies are more fluggifhly repelled then they are allured or drawn unto one another } and the reafon is , becaufe there is fomc antipatheticallinva- lion which caufeth that hatred , and makeththat irafcible refiftance between the homogeneall fpiritof the Mummy, and the heterogeniall poyfon or infection in it: for we ought to conlider, that magnetick bodies do covet fynipatheticall union.

5 Profofitiofi.

Two Mummies of divers bodies, whereof the one is found, and the other infe- fted, though in tK'ir firft coition they feem to agree, by reafon of that homogeniaU refpeft which is between them, beingintheirpuritybutof one andthe famed- fence ; yet, for that the one is infefted, and for that caufe hath endued a hetero- geniall difpofition, contrary unto theeiVcnce of them both ; for that reafon (I fay) rhe fecond Mummy endeavoureth to be divorced from them both. And this is pro • ed thus by this problematical! D^monftration , drawn out of the Load-llone'^ property.

3 Problem.

Tf you fhall fettwofmall wiers on thepoles of a Load-done, thefewiers willbe ^j^^^j,, ^^ obferved to adhere at the lower ends together, upon the point of the pole, but ^^ Mai.Lix. 8. I heir top'? they will beat difcord, and averfe unto one another at their upper ends ,&;rf/,c«f ai. fo that they will be obferved to make a fork ,- as if one end did efchew and fly from the company and fociety of the other.

rH£ CONCLUSION,

T Could ( judicious Reader ) have made a whole Volume of experimentall Pro- portions , with their problematicallproofs, touching the infinite abyfs of Sym- patheticall and Antipatheticall efte<^s in the three Kingdoms, namely, Animal, Vegetable, and Mineral , both mutually between each fpv^cies or kind , as from the individualls of one kind unto another : But it is not my intention toexpreU my more bold and fetled opinions touching the truePhilofophy and hi-: .ipp^nJixes , in a larger Englifli phrafe , confidering rhe roughnefs and harflmeffc of my pen , by reafon of my defeft, and the infufficiency in the poliflicd nature thereof. Agiin, I know, that filed words andphrafes arebuc fuperficiall fiaflies, and flying Hn- dowes of a wealthy and rich fubjeit, the which, as they are, Proteia-like, changnble untoan infinity of colours, fo alfo are mens fancies and judgments as variable, be- ing the Proverb is, So many men^fo mmy minds, I d') imagine, and my minde giverh me, that although I be never fo curious in my inditing} or laborious in the phralV of mineexpr^flion 5 yetwiUmybellendsayouxs appear faulty in the curious eye-- fighc of fome men, though perchance acceptable enough unco others. lefteem it fufficient therefore , that 1 dare be hardy and bold in the fundamentall fubjea oi" the eflentiall Philofophy, being that it hath Truth it felf to maintain and defend it. without any adornation made by the gilded trcfles of fuperficiall fpeeches , or ver- ball explication ; and therefore as vernm non quxrit anga'.os , fo alfo flie needeth not the exprelflon of eloquent words, and refined fentences or phrafes to illuflrace it, and make it more perfpicuous in the eyes of wife and lejrned men > being that ic

J oo Mofdcall Philofofby; Book 3 .

is not unknown unco them, that (he doth conquer all , for fhe is the bright fplen-

dour or emanation, which fpringeth from the omnipotent and eternal! fountain;

fheenli»htenethall, fhea(i^etheffentially in all, and over all, ano icvealeth her

felf in efteft to all ; and therefore (he is fo manifert in all her works , that fhe nee-

deth not any golden-tongued Oratour , nor fmooth and methodicall Rhetorician >

or lip-learnttdPhilofopher, todoherhonour, in theexprelTion of her excellency,

and recording the perfe6tion of her graces , revealed unto all the world , though the

unworthy worldlings will not acknowledge or receive her with reverence, as they

ought to do, but rather hide her perpetually , by their bell endeavours, with the

vail of obfcure ignorance, and thereby do not defift to perfecute and crucifiedaily

that fpirituall Chrift, which is the onely verity , true wifdom, corner-ftone , and

effentiall fubjeft of the true Philofophy, whofe Name be bleffed for ever and ever •

who onely hath made the heavens andtheearth, and every thing therein, andful

liaineth and preferveth them by the v ivification of his Spirit ; which operateth all

in all , and reignech in power and glory with the Father, for ever and ever : Who

willdefendhis fervantsfrom theopprelTtonof evill-minded men , anddandasa

fhield of defence , to preferve the prodaimer of his truth from the Serpentine

tongues of malitious back-biters, and the venomous carpingsof theCynicall and

Luk.xi. IS. Satyricall Momm. It is he that faith unto the adorer of his truth. Ego dabovotis

OS (^ fipientiam cui no» foterant refiflere & contradicere omnes adverfarii

veftri. And therefore I will fay as the Ptophet David did. In aU-

rnm tPtarttm Hmhra canam; I will fingthe truth under the

fliadow of thy wings. O Lord, in thee do I put my

trull ; keep and preferve me from mine ene-

miesjfor thy mercie's fake, AMEN.

FINIS.

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