a

^QEOUOBOAHLB/FISMER

Digitized by tine Internet Arciiive

in

2010 with funding from

Researcii Library, Tine Getty Researcii Institute

http://www.archive.org/details/mosaicallphilosoOOflud

MOSAIC ALL

PHILOSOPHY:
Grounded upon the

ESSENTIAL L TRUTH
OR

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 Underllar.ding^ Prov. 2.6.

his

Mouth commeth Kmwledg and

7he fftfdoTuof

the vporld

it

foolifhnefs with

God:
3.

the thoughts of the xfife he 'vainj I

'Beware
left

Cor.
,

The Lord kmweth that i^, 20. Pfal. 54. 11.

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
Armes
in St.

N D

ii

Printed for Humphrey Mofeleyy at the Princes

Paul's Church-yard.

i6iyp.

To

the Judicious and Difcreet

RE
:

A D E
h
my
Phyficall

R.

( Judicious and Learned Reader ) that it may not prove o^eyifrce unto any, if (in the imitadefire

tion of
St.

and

Theo-philofophicall Patron

Luke )

ly-fVrit^ to

mention anA cite the te(timony of Hom prove and maintaine the true andejfen/
rvith the
is

tiall Tbtlofophyt

eternall v/ifdom, xfhich

virtuous properties of that the Foundation and Cor-

SubjeB of my aid Tatron, who was as well a Divine Philofopher^ as a Phyfiiian .? If for ef the office of of Jacob's Ladder, was for Souls and Jnoels, toafcendfrom
ner-flone
5

whereon

it is

grounded,

n'as not this the radicall

Heaven, and to defcendfrom Heaven uhto Earth, and that 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
the Earth unto
V)
:

chair in

Heaven

,
,

as the lower

is fixed

on Earth
,

earthly creatures

or rather divine

Images

: how is it pojfme for 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

by penetratingwith amentall fpecuUtion

, and the creatures thereof; and operative perfeBion into

hut
the

earthly Circumference ormanfion thereof, and fa to dive, or attain by little

I mean, the middle point or Center 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'ifdom^ hathfirH made the creatures, andfujlained the fame unto this prefent How can a reall Philofopher enucleate the myfleries of the Creator in the
Pallace
^

and little unto the heavenly

thereof, where onely her abiding place is to be found,

',

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 forehoufe of fVifdom , namely the holy Scriptures have regifired , and the fin-

ger of that facred Spirit indited for our infiruclions > Shall we with the Agarens, andthofe which were of' Theman, forfake the Fountain of Virtue, to fearch after true tvifdom, where it is not to be found ^Andyet neverthelefs^ lejt mine intention pjould by the mifprifion of any, be ill inter'
<"

preted or mifunderflood

I think

it

convenient,

to certify you, that

is

my pur-

pofe, in the progrefs of this

Sacred or Mofaicall Philofophy,

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 Dizii-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

under the name of ohe and the fame man a double nature^ namely afpirituall SouJ^and amateriall Body^are really to be underftood: So
other wife than
alfo lefides fuch m)jiicall interpretations ^

as the texts of Scripture do in-

ternally contain^
realities
^

it

may

alfo exprefs

and delineate externally fuch created

method in proceeding
being that

as belong unto the true SubjeB of the moft ejjenttall Philofophy.

co confiderj that the Suljecl or

tAndajain^ ne ought
the one

cr handling of both thefe progreJfiohS^ are in fume fort different^

andfimple noiiire^ the z'irttious cxtentions and powerfull operations of the Divine Efm with fence-) yvckingher demonf ration zVxioti^ as if for the proof of a Circlets
at the fmcere

(l meanlheology) pointeth direBly

exfjience^one Ihould begin hif inquiftionjrom the

pointy arid fo proceed unto the Circumference.

fc r ir.al

Center or middle-

The other [to nit^ Philofophy) 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-,

irho teacheth us to
,

nhichdoih rna/afefly
WjH.
13.
r.

a'ci

or operate in

it 5

heingwarrantedinthis her man-

^^1^

cfrefearch by the wife Phyfiologifl

Solomon,

fearch
by the

after, and to'difcovcr the

vifiblc

unknown Work-man
(^

by his

known or
,

worksj

that is, to apprehend the 'Divine or eternallcaufe

Rom,

I.

io.

created or temporall effeB.

it)

Or

as the facred Philofopher St.

Paul hath

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
to fee

foundoutbymoveingfir(i from the Circumference by the femidiameters, and then, attainingby degrees unto the middle and fecret point, which ferleth 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 Demonf rations, namely as well after a Phyfcall as Metaj. hyficall manner ; My hope is, that this my Thilofophicall Difcourfe , will not be therefere ftnifterly 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

grounded:, as on the other Jide, the temporall or lowefl- world having both beginning and end , and being divided into a vifUe heaven
is

and earthy with

Ufvphy,
>i

the creatures thereof^ is the

As

{or the icviall world,

main plat-form of the true Phiwhich hath a begint.mg but no end, and

uS

Souh,as ithnlh ns pofnion letnixt bothtle e\tt earn worlds

ordained by God,lo be a receptacle fur the ytngelicall Spirits and blcffed , namely that

of

To
of Eternity ^
tion or
light
-i

the Judicious, and Difereet, Reader,

other of Temporality ^ for it hath an immediate re/a' For Jirfiy it receiveth its immediate :

and the

commerce with them both

life-)

or formall exijfer/Ce,from Eternity^

'commuhicatethit
lify

mth

the temporallor iftferiour manfioni to create

and then it youreth it out, or and vi-

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 forafmuch as they participate with the Divine Light or bright prefence of Eternity 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
the Eternall

_,

and

confequently the true Philofopher muji ackmrvledg his effentiall fcience or

Fhtlofophicall grounds ^ to proceed radically

from

aviall or Angelic all Spirits^into his temporaU creatures, I

ivinds^ Element Si Meteors^

God by his mean theStarSy

refpeB that
it

tife

Phitofophicall

andperfeB mixed bodies ^ and therefore in SubjeB is animated by Angelicall influences^

,

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.
*8. i*.

Tfjis therefore is

cob dreamed of i tude ^ latftudey andprofandifj

three worlds
;

theperfeB tri-partite meafure of that Ladder which Jawhen he laid his head upon the floae , which in its longiJ

and for

that reafon it

contained the images or charaBers of thefe was termed by the Patriarch himfelf,
:

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
.,

Domus Dei, Tire tabernacle of God

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 ,
tarum,
ta^ed
tially
:

or the dsviall effence in the temporall beeing

but alfo by a

mofl internall or mentall afpeB, he

to wit,

may contemplate Rotam

in

medio Ro-

a centrall mover and Eternall Spirit in the aeviall , by the which the temporall or (orporeall crtAture^ is immediatly vivified and agione

whereby we may boldly infer, with the Scriptures, that, God is efjenand all. And therefore I may lawfully conclude, with thefe axi'
as well unto the for-

ems /" the divine Theo- PhilofophiflSy whici} appertain

tiall virtue

is the true Itfe of Phtlofophy, as the efjenHe vivineth i Cor. n. if. of Divinity, that, God operateth all in all. all things. Hefillcthall things. His incorruptible Spirit is in alpT'm '5. ij. things. By the all things were made. In the was life, w'ifl it.'i"

mal aB in

the Creature, which

Word

Word

'

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' the Fatherof all, who is above all, and through all, and in all of Rom. ',i* 3V.
'

'j-^*

From him, by him, and in him, are all things. He fent his Spi- ]<ihh 16. 17 *-^^'^' 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 creatures are troubled, if thou takcftaway their breath they die, if thou By him^"*"'*'' '^* fendeft forth thy Spirit they are re-created or revived. were all things created, which are in heaven , and which are in earth, things vifible and invihblei whether they be Thrones, or
us.
rit

Domi-

To the Judicious,

and Difcrcet, Reader.

Coiof.j. II.

Dominations, or Principalities, or Powers ) all things were created by him, and tor him, and he is before all things, and in him all Note here., how the Apo\He doth lii,elilyfet forth in thefe things confift. Again , Chrift is all and in all words > the forefatd three worlds. things. He fuftaincth all things by the word of his Virtue. Inhim,
arc all the trcafurcs ofWifomhid. Godbyhis Wifdomgiveth or proporcioneth a weight unto the aire , and hangeth the waters or clouds in mcafurc, and maketh a decree for the rain, andordereth

Heb.1.3.
j'ob '8**25!

pui. 17

i8-

piii!!^? 4

Job 37-

10.

Thunders. He fpcaketh in Thunanfwcrcth fob out of a Whirl-wind. He by his Word der, and 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 By his breath the Froft forth his breath, tkie waters do flow again. 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 Elem'ntary creatures , by that moji ejj'eatiall and eternall fvifdom , which is the matn ground and true Corner-ftone.^ whereon the pure^ Mofaicall Phi^

way

for the lightnings of the

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.
j.

Sedion
The Argument of
^^l^^il^^^His firfi Book

the Firft Book^

^^^^ ^^^^

fhetveth y that ^whereas the minds of mrldly men^ are At this zery day^ ereBed andfoaredup^ even unto 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 ^
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

^'**'

efieem

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 HerculcanClub ^ 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,
noi be conduced-,
his privileges
:

being thatfuch perfans as will

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.

CHAP.

Mofaicdll Thilofofhy.

Book, i

CHAP.
Htre the Author
exprejfeth his Reafon,
WeAther-glttjfe y

I.
the very entrance Into this Philofg.
properties, andiifage of this

why In

phicaU DifcoHrfe he propsundeth the makjn^,

and wherefore he (tyleth it by name oj his

Expertmentall Infirnotent.
a thing worthy of commendations to prove jnd IMuft confeffe that mdincaine aPhilofophicallPropofition, by fuch acute and peircins
it

is

fhafts

of Auguments,as are feletled out of the quiver of nacurall rcafon :T)ut becaufethofe kindoffubtillinquifitionsorobjeftions (though they feem at ihefirft fight probable, and may carrie with them a fhew of Truth, and yet nevertheleile 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 learning, 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 behold a figne, they will in no cafe be brought to believe. For this reafon therefore, 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 Alcidesf withafecondLernian Monfter, of many heads, I mean, the Protean Philofophy of men, the doctrine whereof, as the Apollle teacheth us , is founded 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 unreafonable monrter. Incredulity ; than which, there is no greater enemy unto mankind. 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 unto the eyes of fuch, as are infe(9:ed with extream infidelity, that they may thereby 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, theCalenderGlalfe, 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.
to be

II.

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

An is fo gedy of glory, and fo defirous of fame and reputation,

can acquire or purchafe
it

that

if

he

any way

unto himfelfe, be

it

direftly or in-

'

Msfateall

Thilofopf)).

clirRdly,he careth not much:I was the reafon that the Ethnickl*hilofophers didfurrcptitioully aflume and afcribe unto themfelves thofe principles of their Philofophy, 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

impofed 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, commonly termed the Co/^w-^irr, or Affif/?(?r-G/'/<f , hath many counterfeit Mafters orP;itrons, 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 framed out by the finder of God ; neither can I rightly arrogate, or aflume

unto

my

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
felf,

unto you

firft,thefliape, in

which

found

it

in than antient
:

Monument, and

made ufe of it
and pofition

for demonttration's caufe

it is

And fccondly, I
ufed

of,as

commonly known and

among us*

afterwards will defcribe the figure *

is noditFerencc betwixt them, butonely in theic 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 presence 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
,

Where you fee

fliapes
;

that there

forms or

for the

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 exhaled. Again, when the

Sun rifeth the next day

it

rarified,

and then by dilating

felf,

the which wasmountedintothepipe. 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
,

, the aire in the ball and pipe will be will repell the water to his former place, And fo this alteration in condenfation and

effed.

CHAP.
Here
iv'nh the

III.

the fabric)^ of this Organ or lfirttment ^ properly termed the Weather-olafle , 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 prepared, 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 proportionable 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 meafure 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 beginning downward, marked with the figne of i.andfo afcendeth upward to the round ball, according unto the naturall Arithmetical! progreflion, thus i z 3 I for abetter method's caufe, do alrerthe ^ 9 ^ "^ ^^ ^^ ^4 ^5in numeration, and dividing of the neck orpipe of the Matras in the middle, order 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.
:

45 67

after this

exprefle

manner: unto you

765433123456
hereafter.

So

that themarterwill

7.^which lafFeft , for reafons that be ordered thus.

will

Sea. I.

MofaUall rbilofofky.

-^

-3-

^-

As for the fmallveffell of water, you fee it here alfo defcribed, with that proportion 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 water afcend into the neck. And the reafon hereof is, becaufe that as heat doth rarifie the aire, fo the greater the heat is, the niore excellent will the degree of rariContrariwife, as cold doth condenfe and thicken, fo the greater the fadVion be. cold is, the ftronger will the condenfationbe ; and therefore, after that the included 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*
and the internall or included
into
it

Book

i.

aire, will not permit the internall , to fuck or draw 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',
is

that cold

the cnule ot his mounting.

whereas fome Soph'fticators , to make the matter the more flrarge , have and given out, that it is a fecret peculiar included fpirit, which worketh the feat 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, being that the pictures will be chargeable and the matter being done, will ferve you

And

but to

little

purpofe.

CHAP.
>

IV.

n'hrrein dre Exfrejfedthe futidry properties, with the ff'*ge of this demg^Jlrative laftrument. ,
.

well the property as the ufe of this Inftrument , into two kinds, the one gcnerall, and I make the other more peculiar. As for the whereof I property ofit,by theoneit contradeth and condenleth , namely, when oenerall 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 therefore, throui^h his conftri<!^ive nature or aftion, which is made evident by thecontradlion of^he aire ; we may eahly difcern the univerfall reafon, of the infpiflati-

Divide

as

call

on and condenfation of things

that

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 ation 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 darkforafmuch as darknefle is the eflentiall root of cold nelTe harh not dominion atlor in condenfation, The particular properties, with the which is the immoderate 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 aire; fo that by this means we may daily judge, of the is the dominion of cold in the the aire ; and by confequence, we may guefle at the increafe or decreafe of cold in 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 tonchif this ExperimemaU GUjje>

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
If the

will

come not long after.

:

If the South or taft wind do blow, immediately after a North or Wefterlie wind, but if the North wind or cold WeHerlie the water will fall by certaine degrees or Ealferlie wind, then will the water be forth with wind do blow, aftera Southerne exalted. If the water doth attaine tinto the figure, i . it argueth that the Ayre is in amoderation 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.
.

But

, ,

t.u
But
if

Mofaicali Pbihjoph).

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 towards 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 degrees which note the augmentation of cold. So that if the water do mount up unto. 2. in the Northern or higher part , it is an argument that cold hath dominion over heat in the externall 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 het 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 Corufcations 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 inItrument. But I will in better termes expreffe the Confanguinity and Sympatheticall relation which is between the one and the other in this fubfequent Chapter.
:

CHAP.
Hert U is froved evldemly i
trary
,

V.

fiottvithflandng any objection rvhich may l>e made to the cori' 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.

that

mt only

thit

the fpirit conagents 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 artificiall 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 fiBut the cafe is farotherwifein the fpirit, which is gure, or fafhion of the glaffe contained in the vaft cavity of the world; for in it, the aire or fpirit doth ufe at every 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 follow, 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 conclude, that the fpirit is in the like quantity, weight, and proportion , in the concavity 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 cofmicall or worldly fpirit, doth produce the felf fame effects in rarifadion and condenfation 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
I
,
,
:

BUt beforethewill proceed in any further comparifonthebetween tained in fmall modell with the properties of

more the ftateofthc

aire

doth abound in heat or cold, by fo much will the water contained

Mofaicall Fhilofophy.
contained in the neck of the
glafle

Book

I.

byreafon of the includsd aire's fubtilation. And again, by how much the more the inclemency of cold doth ve<etate 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 orfcrupleisabolifhed and taken away. I would in this regard have each difcreet Reader to underftand, that, when he beholdeth this Inikument's nature , he contemplateth the ation 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 divided exadly by an j^quino6liall line in effect, which cutteth the Deg'-ee, noned Alfo it hath his two Tropicks, with their Poles ; onely we with the character i 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 Southernlydifpofed; 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 Tropick, then it muft follow, that where the interfe6lion is made by thefe two ima^^inary Triangles, the ^Equator mult of necelTity pafle. As for example. rideMed.Cathsl.i6.
,
.

be depreffed

Hveituiij

And

Sed.

I.

MofakaUThilofofhyl
,

the Sphear of equality, becaufe 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

Andwetearm the place of the .quinodull when as the Sun \i in Arcs or Libra which are

dravN'nuphalf way. 1 have fufticiently defcribed uniro you as well the fabrickas the nature of this Inftru'i-ienr , and therefore fince I have prepared it to ferve me for ocular demonftration inlleadof an Herculean Club, in this conabatewhich lundergoe againilour infultingPeripatetick Adverfary ; and that I am provided of fufficient naturall rcafonsiniteadof 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 Why (houldl for me, and defend me, though but onely one againit a multitude. 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

thing

, to find fault with a 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 underIn the latter, ttood, it is an argument of envy , cloked with wilfull ignorance. namely, to teach a manhiserrours, a token of learned zeal, and Chriltian charity.
;

TheSecondBoo\of this

Treaiife y touching

Philofophy in generalI,

Tnc Argument of this Second Book of the Firft Sedion.

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 Apoftle 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-, Vainfallacy, 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.
.

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^

Cor.

j.i?-.

)^^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 , thatnothing'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

mology of the name or word

fecurely
,
,

place confiderand obferve, the Etywhofe naked effence we hunt ,

after , that thereby we may in the fecond rank defcend more 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 Phikfopbyy

lo
ph^,
ts

Mofaicall Pbilofophy^
underftood in
:

Book

2.

the main fcope or bufineffe of this our Treatife, ic is meant commonly, and a generality, for Sapkntia, or Wifdom ; bat by a more proper and peculiar fignification, it is interpreted yimor, or, Amicus fapieiJtU , The love, ar fi iendf For the word is compofed of (pihk , that is, y^ micas, or a Fricfid ; and ofwifdjm 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 Philofopher PythagorAs , who would rather be called Philofophus, that is, Sapimti-t-amator^a/overofivijdom, then arrogantly toaffumeunto himfelfthenameor title of Froni the Etymology of this word, Phiiofophia, or '^ocpoSyfipie'is, or a wife mau. 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 importeth, that it is the aftedionate love of fapicnce. Itappeareth therefore, that the

Cor.i.ii.

knowledge whereof is that//<wwhich 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 So alfo is things of God and the preftigious and imaginary inventions of man 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; andconfequcBtly , 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 in one place , f^on tn f.ipiem'ia cmi-nali, fed :h gratia Dei verfati fumns i hocnmyido ;

main fubjei^ of Philofophy

is

Wiiaom,chc

perfcft

mum bonnm^

oxhigheji goodneffe oi this morcall life

Rom.

fVi are converfantmth'ts tvorld, not In carnaltwifdoip , bitt tn the grace of God. And : prudentia again, Prudemia carnis mors e(i: , qHon'iamfapient'ia carnisefl mimica

Dd

8.6.

spirits,efi vita

& pax
^ffptt

The prudeticy of the flefh is diath , becaufe

et

the rvifdomof the

fleJhisdefiruBiun

pl3ce, thus
I

more

plainly, Prttdicatio

the prudency of the Sptrit is life and peace. mea r.on efl in perfuafonibfts

Again, in another
hftmanx f.ipientia

verbis, fed in ofienjione fp:ritns et veritatis. Sapientiam kejitimur inter perfetlos^ ftpienm
Cer.z. 4.

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 perfwafions 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 amyfiery , which is hidden andfecret^ the which God hath revealedumo 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, andfelfConceited 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 contrariwife,the words of chetrue and perfeftPhilofopher, are eflentiall, and therefore accompanied with vertae and power. Secondly, that vvhat the true and powerful! Philofopher utters, is the flourifhing 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 Colof. 2.8.

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 ofdivinity, bo-

iCor.t.i2.

the fame Apoftle faith in another place, Nos non fpiritnm this reafon mundi accetimus fed fpiritum (jui ex Deo efl,et tjU<t a Deo donatafunt nobis loquimHr,nonin do'clis humantz Sapieiuia vcrb.'s,fedin doflrinafpirfttii,fpiritHalibusfj>iritualiacompar antes. AnJmalis enim homo ntn percipit ea <jii<tfuntfpiritus Deiifiultitiaen'm
dily.

And for

hu-jits

e(h

illi

& non
which

potefl intelligere. PVe

is

fpirit

have not received the fpirit of this world , but the of God; and we fptak^ thofe things which are given tu from Cod', not
in

Sed.

I.'

MofaicallPhilofofhy.

li

wifdome , but in the doftrinc of the Spirit, comparing 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 underftanih ; Again i\tini\iiS.iperjtia hujus tnundifit t t':a ejl apnd Dc-ir/tyDeus enimnovh cogitatianss fafknmm qaodfliiltd frnt. 'The r,'Jd!>we of he world is fooiijhnefs with God,
in the learned vfdrds of huiiane
i

, j ^^^j.^

,.

forG^d knoweth that

the rogitations ofihe world'y wife itre foolijh. Whereby we may alfo 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 uttereth thefe words ,Woanto them thatf^eak^good of evil and evil of good wh:ch put d.rrksnefsfor iight a^d light for darkj^efs^wo ttrito them that are wife / their own eyes and prudent in their

Ifay. 5. *.

James alfo , and that in open and plain terms, 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 beginning in ChriH, who is God according to that ofthe wifeman, Verbum dei altiffimi efi El. 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 effentiall,even that(I fay)which is from God the main foundation whereof.is the corner 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-aelrelitjit,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 perfection 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 Atfccre , 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 philofophy 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 wifdome which conlirteth in Jefus Chrilt crucified which philofophy is only therefore 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 corda ipforttm,inJ}rfilIi tn charitateet in omnet divnias ,} enitudlnis intdle^ui in agnitione
St.
,

own fight. Doth not

alfigne araolt palpable difference

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^.

tm domintim nofirum in

ipfo ambulate, rad'.cati&abundantes in gratiarum aliione. l^idete ne quis vos diclpiat per Vhilofophiam O" inanem fallaciam fecundc.m traditionem homittHm,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

.chariijf

n
charity y into
all

Mofaicall Philofopby:
the riches of ftilm (]e of underJlanding
,

Book

z.

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,
ly,

As therefore yon have received tur Lord JefusChr'tfi,f9 walk^in him radicated-

Colofs. 2.3.

abounding in than'^fgivift?. See that no man deceive you by Phi/efophy, and vainfallacis 0*- fophifiications , framed through the tradition of men , accordinfuyito the elements 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 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 elements 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 according unto Chrift , forafmuch as in him one y confflath a'I the treafures ofp:rfe[l fcijnce, k^owledire, nn der flan ding^ and reifdom , which is framed outy net according unto the traditions of men., and the elements of this war'd, which is terrene, animal, dlaboliJames3.ij. call, and contraditteih the verity ; but according to that which dtfcendeth from God Upon the foundation therefore of this the Father of lights, as Sz.J.imes telleth us. human or mundan wifdom, was the Philofophy of the Grecians ereiled; and it appeareth, 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 behaviour 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

ignorant ly worjhip,

Jfoundan altarywhereinwaswritien, lime the unknownGod; whomyethen him fhaw I Unto yon, gcc. Note by the way, that he argueth by this

Afls.iy.vcr.
'*

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, 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,

ad life,and breath, and all things, icc, 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 thereas thor'gh he needed any things feeing he ^ivcth to
I
,
,

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 fuperexcellency, he pointeth at Man,(as youfliall fee hereafter). And therefore he aflirmeth,that the fame divine fpirit of wifdom giveth to every creature (for his words and therefore if to all things, then are. He giveth to all) life, breath, and allthmfrs there is not any thingthat is natnratedby it, but li'veth andbreatheth, or hath his
the which is therefore rightly tearmed the And therefore it is creatures rely and exift. Corner-flone, for-ifmuch as onely, who is that It" of the world, in whom is that life whch doth vivifie all fht ^^ things^
exiftence from, and in, this

wifdom on him all

'

lulmii.?'
'

Seft.

I.

Mofakall
;

Philofifby,
;

15
is all,

thirgs, as in another place the

ApolUe doth teach us

alfo
it is

and who
is

and in aU,

as

we have kin another place

tvoiketh all
,

where

faid, that < bint

allt.hinpy and he in

'

Tlm.^.i j. ^p-'^-'''
<*

everything^ as well vi/ii/e as

a>;d in all.

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 be they might have groped afer him, and found him, though donbtlejfe he fa
to

that (jods Spirit is in of one blocd all mankind,

'' ifivlfi^k. Andln conc\nC\ou , He fiUeth all things, and ir' Doth not SoLmon feem to aflent unto all this,where he faith, allthings. Then the faid ApoRle proceedeth thus Andhe made jjp^ , ^ j
,

be not farfrom every one of us are alfo his generatioiy &C.

for in him we

live^

we move, and have our being, lor we

infinite and admirable vertue of this divine Corner-ftone which is ChriW, who is the eflentiall fubjeft and ground work of the true philofophy Jefus 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

Lohere the

ChriJloJtintomnesThefaHrifcicntiiectfapieniix abfconditi. In Chrift are allthe Ireafures 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 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

j
'

'^*

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. rensy amnial, and diabolical, becaufe it contraditteth the true wifdome or philofophy, and therefore it is proved to be falfe, as fliall more at large be expreffed unco

3. ij.

you in the chapters following.

CHAP.
yvhere'.n the original', or beginning of the true

II.

Philofophy,

ts

opened

wrfdom , and confesfuently of the elfsntiall and then the nature and power of it, is really defcribed.

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,

WE

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
yea, and theonely revealer of things, as well part, as thofe

&

*miquis eft

& fortitudo Dominifinty faith Daniel Sapience andfortitude be the Lord*s. Sapient ^ in multo tempore prudentia (iizh fob IVifdom of antiquity, and
;

ia in Dn-2'.io.

is

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, fromthebegmning, even from eternity
p.'asjhe

ordained

floe

SapieptiaaDeoprofeilaefi &prior
1/i primogenita

omnium creata

was conceived when there was no abyjfe, oiSyrach y Wifdom , faith the fon

E^cJ.

1.4,

came pomCod,and wastbefirfl created ofallthings.

from

And again,A-orf Altifjimiprodi'ante omnem creaturam,{'mh fhe in her own perfon; I came or ijfuedout ^"'"s *4-fj 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
Sapi*. 4.
.

MofaicallTbilofopbj/.
ones, Sapietttiam del ab re lta:em, I nvilljind out
Irfilpttther'.yito
initio nativitatis inveftlgc.bo

Book
&

2.

the

^otiam \>t lucem^nec prateribo wisdoms o^ God even from the beginning of her natrjiiy, and
it is

and many more which 1 could produce,

^. \ViW.7.25.a6-

By all ihefe places 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 according unto the mind of the wife Solomon, Saptentlci{{d\i\\ he) eft vapor virtutts Dei
light, neither rvillJ pajfe ever, or emit the truth.
,

&

gy^f^^^^ig ^if^ i^fy,

cUritaiU omftipotemps dei fincer/t

et

candor Ittas uternA^

et fpeculum

Heb

Ecd.i.f.

iCor.
Heb.
I.

II. 6.

3.

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 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. inaretfus iliius mandata <eterSapientia fons (faith theText) verbum Dei in excelfsy a The fountain or beginning ofwifdom is the word of God from above, and her ent,ance 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 operateth all in every thing , as the Apoftle teacheth us- For this reafonalfois Chrift,the 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 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.fine

&

d'tafitnt
Colois. I.I
J.

umverfa

in ccelts

yj^^ principatHS, jive poteftates,

HCSy

& terra, vifbilia & invipbilia, fiv^ throm,five dominailones, omnia per ipfnm & in ipfo creatafunt,& ante omipfe eft

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 ftjl in him. This may feem very ftrange dodrine unto fuch Academick perfons, as are too confident in the Ethnick Philofophy , forafmuchasitdoth acknowledge no fuch wifdom from above , no fuch a Chrift, or facred Word, which wastheCreator ofheaven and earth , and who made the Angelicall Intelligences,
.,

& omnia in

ipfo confiant.

Chrifi

is

the

image of the invifbU God, the firfi begotten

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,Omniaiipfo 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
Prov.8.11
.

effcnt abyffi,editaerat ipfit ^

,

ante montes fnndati effem

ftatueret

cam nulliejfentfantes cum nondumfecerat terram, cum aftaret

abundantes aquis,
ccelos ibl erat,

cnm

ambitum

infuperficieabijfi, ciimfortificaretfMpertaresHPibesfuperne,qna>:do

robsrabat flutes abtjfi, quando pon'ebM mart jlatHtum ftium , cumflatHeretfundamenta the betcrra,eratfapientia apud ipfitm cunUa componens. Jehovah did pojfejfe wifdom wales , before any of his work^s , and before there was any time, before the n-inninfrof his

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 foundations, 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 tifie 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,
v>:th

isp

making all things. Whereby he arthe earth, then was wifdom the antiquity of the eternall wifdom; and then he proveth, that fhe was cueth, firft, 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 facred and eflenriall Philofopher Mffes^ where he acknowledpeth firll an abyfle without 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 waters above weredivided from the waters beneath by the firmament, and fo the heavens 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. Spiritt* ah ore ems omnis virtus eorum By the word, ofthe Lard the heatifunt Cueli Again, Infapientia P&l. 103. a4^ veHS were made , andbythe f^i of his mouth each vertne thereof. omnia fecifti; Thou hajt created all things in wifdom. And St. Peter^ Cocli erantprius The heavens were firfl , and the 2 Pet. j.J. per aquam exifiertes verba Dei terra de aqua,
c->mpofr,jg or

him,

&

'it

&

&

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 Solomcn,Sapieniia Deusfundavit calos,fiabilntc terram in prttdeniia; By wifdom Cod made '"^

'

'

^*

andby his prudency he laid the foundations of the earth. In Conclufion 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;idition 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
the heavens^
,

the

root

is

the word.

Ex ipfo (faith

St. Paul^ per ipfum,

&

in

ipfofunt omnia'.Ofhim, by

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 and dirtinguiflied , and divided from by a free-will , which is abfolutely 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 Himhim, and in him, are all tl ings.
;

reafon, Chrift who is the eternall fpirit of wifdome is faid to fill marry (will our learned fay) that is ve^rtually, but not fubrtantially or e.ffentijlly. 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^ argue 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 being 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 conftft 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, without
felf.

And forthis

all

i^
plal. 104. i4.
-

MofaicallPhiloJdphy.
out the which

Book

i.

,0
31,*

And for this caufe the Pfalmiit faith, O it cannot exiftoneminute. Lord, foow manifold are thy rporl^, in wifdom thou hafi made them all. The earth isfuU of thy riches ; fo is the wide fea^tvid the iamimerable creeping things therein both great a>idfmaU.Thoit giveft- UKtothem, andthey gather it ^ thou open ejitl.heha^id a^id they
are filled

bnt if tbott hide thy face, they are troubled , ifthoHtalieJt Again, ifthott fendefi out thy Spirit , breath they die, and return unto dujt. away their they are re-created and revive, and thou renewcfi the face of the earth. Whereby we fee,
,

nlh good things

that

which God
Tob

14.
'

the immediate acl of the Spirit of wifdom, that vvorkeththefe things, by 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 ^^^ forelaid Text; as alfo by this teftimony oijob. Si Dens apponensadhominem aniit is

m^imfHum,fpiritumfe.'ifl.ittimejttsadfe,reciperet,deficeret&e.vfp'trarctoffiniscarofi~ mnl, Q- homo in clnerem revert eretur : If God fitting his heart or mind upon man,
ihould receive or
ther,

If

A!

<

draw v.nio himfi'lfhis fpirit or breath of life , all fleih tvonIJ die togeand manii'ouldreturn unto dufi. And tht VtofhttiDetfs d^tflatftm populo ^ui efi

fapcr
it

terram& fpirithmcalcantibHseam. God q^iveth breath unto the people which u on

the earthy and a fpirit unto the creMutes which tread on

it. I befeech you , How is 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

Now

Peter

3<
,

Y/j(j

the molt fwift and mobil' in his aftive nature and agiliman 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 And St. Peter^The heavens and the operatur omnia in orrfnibuSy Hcivorketh all in all. And Solomon^ Incorruptibilis Dei fpiritut earth vhichwcreofv.^ater,exifi-bytheword.
i ^j

in perfuKafna,

when

it is

ty, of all things, as the wife

Wifd.

7.'

i"<:fl

omni

ret,

The incorruptible

Spirit of God

IS

in all

th:-!

'J

s.

And S^iin,

Spiritus difci-

Pfal. 139.7.

8.
'
^f''

The fpirit of wifdom fiHeththe earth. And the Prophet David, H-'hither jloall I go fromthy Spirit, or whither {hall I fleefromthy prevlihxfan^lus implet orbem terrarum.

III

Let fence> If I afiend into heaven^ thou art there if I lie down in hell^thou art there. me take the wings ofthemorning, and dwellin the uttermofi parts of the fea, yet thither jhall thine hand lead me, and thy right handhold me. If I fay-, yet the darknejjejhall hide
night jh'neth

mcy even the ni/rht jhall be light about me, yea the darknejfv htdeth not from thee; but the aT the day, the darhnejfe and night are both alfie. Therefore it is his reall filleth all things , and not any accidentall vertue , as is falfly imagined Spirit that terra fcabellum pedum meby fome. And the Prophet I faias , Coelum efi fedes mea, Ifay. ^^.i. or urn, faith the Lord , the heavens are myfeat,audthe earth my footflool. And Jeremy, ^ '/*' C/' \erram nuncjuid Impleo, Do not I fill the heaven and the earth ? Now that you Teicin. 1? 14may know more particularly how this is done , hearken unto D^iw^ , Infapientia, omnia fecifii , repleta efi terra pojfeffionetua ; Thou madefi- all things in wifPlal 104.24. (^ii^h be.') dom, and the earth ii full of thy popjfion or riches-^ he meaneth with his Spirit, which And therefore faith thefonof replenillieth, inadeth J and informeth all things. Syrdch,Sapientiameffudit Deus fupe>^ omnia opera fua , ^fitperomncm camcm fecunT. 10. Iccl. dum datum fium Godtowrcd out his wifdom upon all hu creatures, and upon allflefhy That is to fay. The Spirit of wifdom according unto the meafi:re that he befloweth it according as it pleafedGod to impart it unto this or is more or lefl'e in all things, Sapiemia operatur om'^^''"^ creature. And for this reafon, Solomon inanorher place. ,'if(d. 8. J. Which agreeth with this Text of t he Aponia, wifdom wori-^eth or atleth all things. 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 difco *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 namclived and moved in them, did exill and was preferved by the felf-fame fpirit 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 And lalily, Man was created, by one and the felf-fame fpirif bufGod the feas. imparted unto him a greater proportion of his Spirit, that thereby he might excell It were too infinite to cxprei'ie and fet down in perfelion all other creatures.

&

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/jry?andhis
Afofiles,

Seftj
j4pofiles,

i:

Mo^iM ^Mlfofby.

17

and we fliall find, that this facred wifdom, with her eCfentiall vertues and 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 Tabernacles, or watry and humid- mantles, Which he' affumeth or putteth off at his pleafur*, as Scriptures do teftifie. And yet I would have no manfo far to miftake mc,
afts,

not to think, that ded by any of them.

as

as

1 will

God is not excluded from the creatures, foheis not inclunow defcend unto particularities > and (hew you how

wifdom is the fountain or corner-ftone, firft, of the higher Arcs, oiTheologj , P hyfick^^ot the art of Curing, Aftrommj^ Muftck^ Arithmctlck^fGeometry^Rhetorick^zndTiittx thar,hovvthe4/<?/fo>o-/<?^V^//Science onely dependeth 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.
thiseternall
r\imit\\,

CHAP.
If> this

III.

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

miftrefs, in all fcience

and efjenttall School' and knowledge.

INChrifto (faith the Apoftle) fum omnes thefaitrifapiemii

the treafures of wifdom

DominHS, ex ore 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 relinquam illam qua- Ecclui. 14.45. Ego doHrinam cjuafi prophetiam efftmdam jufiice. And again, rentibusfapienuam: I will powre forth doiirine or learning as prophefie, and I will leav
ts
:

fcientU abfcofiditi. All and fcience are hid in Chrifi. And Solomon y Sapientiam dat ejus prudent ia fcicntia: The Lord giveth wifdcm^ and from his mouth

&

Colof. . j. Pro". 2,6.

&

&

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_ fvhcn that Spirit of truth /?'^//]ohn. i6,iz. rtt il'e Sptntus veritatis doccbit vos omnem veritatem
:

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. 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-

14. jj.

I wi[hed for wifdom^ and underflanand thefpirit of wifdom came into me. But left the capding -was givenme; 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 Philofophy, called Naturall;! wifh them for their better direction, to lilien unto Solomof-, who doth in this cafe fufticiently interpret himfelf, and that tothefimplelt man?
hi
y

invocavi

& venit in

ntefpiritus fapientis

'

'

'/

I invocated,

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. ftellayum ftus, r.atutiones^dr varietates temporum fen tempeflaium, anni circKitMS, ras arilmantiumy (^ animos feu iras befliarum, vtntorumfeufpirituum v'm, CT cogitatones hominum, differentias playitarum C^ rad'.cum facultates , etiam cognovi (j;iC$^He By the [pi 'it of wifflint occulta CT manifefla; omnium enim a tifex me docttit Sapientia 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 theyear, 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

Out ofwhith words we gather , that by the revelation of this 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 terthings, did teach me.

divine

fpirit

med

iS
^

Mtfaicall Philofo^by.
cumference
is

fiook. i.
all

med rightly of the wife Philofopher Hcrmcj , The center of every thin, whofc cirno
vvhvire,

but yet

it

comprehenderh

circumferences that are.Wc

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

may

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 manner how the winds are produced, with the Altronomicalldivilionof the year, the Fourthly, the fcicuation oftheftarrs in heaven , and their Alholcgicall natures. neceffariesbdonging unco the art of Phy lick ; for he faith, xhuveifdum taught him 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 T^^^o^'^J comprehended. But 1 wil prove this progrelfion more particularly, beginTeuchite the (fcrr^.rtiernJJlning with Theology. Touching 7/;c9/o?/,whii h is derived of Qvss, Deus,ot Cod ; and Aoyo$-, that is , valid. or Thioltfy. f$rnic, orfpeech cjuaji fermo de Deo, ihefpeech or teachtna of God i Solomon faith, that
I .
.

wild, 7.17.

^^iritusfafiefiU4i tra-'isfert fe
Jiituit,

ipfum tn antmits fanCtas,

<jtt't

& amicoSff)ei, & pfophetas

;

con-

Vila. 9.10.

cumjaptentia habitat Thefp'rrit ofwifNtmtKem enim dil git Dens nlfi eum dom doth transfer it f-fone holy mens fpirits , and mak^th them friends ofGody and prophets. For Go.: loveth no man that dwel eth Hot vith wijdom. And again, Sapient iamfuis (ffiktir Deus e fniit's ca'is, a tl rono {in^uam') gloria fua mntit Hlam homini, tttpr<efens

"'

9'i7'

Ecd. t4.4f

quidgratum ft apud ipfum ; ilia enim mvit omnia. dfenueth wifd^m out ofhn hoy heavens , from the throne ( I faj ) of his g.ory doth he G 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 Tp\act, Except God had given wifdom,adhad 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 fper antes in Domtno, I will illuminate all thattrufl in the Lcri, Ego fum liber vita, tejl amentum alverfeiur fecum tn Lahore ut cognofcat
.

Fcclef. lA.l
Wifd.tf.*!' WiW. 8.4.

agnitioVirnatis : Ian>thebookj>flife,theteflamentofthemo^}high, andtht 'Acknowledgment of the truth. And Solomon, Sapienti* ccncupifcentla conduclc adrtgnumperpctuum 1 he def re ofwifdom doth conduct unto the etemall Kingdom. And e/eilrix operum illim : fV/fdom is the mi'again , Sapientia dollr.x efl difciplms Dei, And in another Jirefs of the difci^line of God , andjhe that m^keth choice of his werkj.
tfftmi,

&

&

Wifd. 8.13.

?V1<*^

CA^fc!

place he faith , Per fapientiam habebo immortalitatem, I p^all obtain immortaltty bj wifdom. It would be tedious to reckon up the confirmation of theTheologicalldoftrine, which is declared and made manifelt by this Spirit ; for verily, it was this 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 Patriarks 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 Theology ealily be extrafted. 1 will proceed unto the next, which belongeth unto the
iEviall world.

Tbt/lntelkia
tr

In

tpjo (faith

EvitUwiild f've^Jjtoni, five Dominationes, Jive p'-incipatuf, five potejiates

the forementioned place of St. Paul) conditafunt univerfain coslis, In him are all things in
:

hetnfnimme
Colof.i.io.
'

^'^'

whether they be Thrones , Dominations , or Principalities , or Poteftates, j\nJ3oain elfewhere, InChriftoinhabi.atomnis plenitudo divinitatts corporaliter , qui Potefiatis : In Chnjt doth inhabit all the plenitude of the efl caput omnts Principal fis
,

&

divinity CO porully

Epli.i.tc.

'

headof all Prncipalit'tes aid PoteJliUes , and in another ad dextram Dei in coslefl ,bus Cr fupraomnem Privcipatum Vircittem Poieftntim 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 comprehended amongthe Society of Angels, either touching their creation, eifence, properties or denoiiii nations , but will be lively expreffed by th's fup;rexcellenc Spirit , which only is .ible to difdofe all in all , becaufe he is all in all , and that in every
,

who

is

the

place, ( h

ijliis

confliiniiur

&

&

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 ih,s ''^'fdomedoch p^ij^^V ntimber and count thefiars , and calleth them by ther names , whofe wifdome is innumerable. 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 , ordained 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 ^ novit numeram Jlellarum The Jtars have their foun- _.f. datitfunt inVerboDei , qui 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;-Utatafuntadjnffum Dei: Theftars 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, toadminifter 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 , J o thourejtrainthe fweetinfltiences ofthe Pleiades^ or loofethe bands of Orion} Canft- thou^ '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 -^Jirology 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 ani curjum, CT dilpofitMnes ftella-'; .1^^.^" y:,^^
; : '

&

rja^,~^

rum , &c. If thereforethe Artronomerwanteththistrue Artrologicall on, all will be faulty and fabulous , asby the vulgar Afhonomy which
,

foundati- Otx^ikckcr^ is for the ^^.s:

it appeareth : ] proceed now downwards unto the Meteora logicalI Ko\ot\ , to fee how this Omnipotent Spirit worketh in the catholick 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 viam fulgetro tonitruum : God by his fVifdome doth adapt a ]ohiS.2i., jMcit pluvix flatuta , 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 theThunders 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 conliftence, render it in the form of lightning; and evermore the aire fo altered , receivcth his fhape or figure from the Alterer, according to the will of him who ordaineth all things. And thus the clouds, the lightenings, the thunder, the comets, 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 ^ 3'**^ Dei eruperunt abyffi nubes rare concrefcunt, faith Salomon ; By the Wifdome of ^

mort part erronious and uncertain

&

&

&

God,

Mofaicall Philofopby.
.

Book

1,

Eccief. t4. 6,

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

Eccfcf. 24.

7.

Job iS. 21..

Pfal. 135.7-

couimaatiubis : I ( faith Wildome ) ^/^ <^'f// ihroneivAS a ptllar of c/ondi. Dem ubes ejf'scit fapUuti.iy faith Job: God made the clouds by his fVifdome. ThisSp.nt maketb the clouds to affce>:d, it ca:.'feih the lightHitigs with the ra, , ad it bringech forth the wind out ef his
hab'.u-.vi

& Thronits measeft

y

intht hi" heft places

andmy

ireaftry, faith D^w^: And again: VeibojHo<^uamcelerrime exciirrente^&fermone fno in terra cmi(fo, edit Dens nivem ftcut Liam, 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 There are many thoufands of to conft frofUike a'ikes who ts ft before his coU.}
:

Me

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 trucHiliory of the Meteors , and open the errors andfalfities of the Ariflotelian Meteorology , I will only conclude with this confefilon, of the wifeft Philofopher Salovtirietates tempornm five tempeflamon: Novt (faith he) virtmes elemcmorttm^

&

ttinty

& ven$orum,

feit fpirlttitim vires

nam omntHm Artifex me

docfttt fapientia.

Elements^ and the varieties of timss and tenipejts , and jlreagthof 7 ^''^ ^^^^ power of the Wfd '^^ winds^ for Wifdome the work^mijhefs , of all things taught them Me, Whereby ic 8c to 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^ Concerningtheexcellent/^rtof Phy cl; , or Medecine, the Wifeman faith: Phffick, ^ Deo cfl ornnismedeUy FromGed connthtvery kind of healing or curing ^ which Ecclcf gS. i. being fo, it is certaine thattheonly Ator in healing and curing, is immediatly from this all-working Spirit, and therefore the Kingly Prophet haih it, Hefendeth Pfal. 107. 10. 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) this divine Word , is the root and fountain of which healeth all things : and therefore the Bafis or foundation of healing this eternal Spirit of Wildome is in him, and coniequently from him all the mylkry of healing doth proceed,

Now

Cor.ii.4.9.

fame Spirit
healing:

vvhich alio agreeth with this of the ApoiUe, There are divers gifts , bmone andthe oPeraiions^ tfnt God is the fame , whi.h worl^eth all in till', ; there are divers but unto one is iriven by the Spirit the word of tVifdoaie , and y.nto an other the eft of

Prov. 2.7.

this Omnipotent and all-operating Spirit is that Wifdom which and health to every creati;re , it is made manifeilby many places of the book of Verity , faith the Wifeman Sapientta caftcdiei fa'itrem : m/Uowe will preIn the right-hand of wifdame In Sapientis. dtxtra eft longitudo dierum ferve hea 'th

Now that
:

giveth

life

^'^-^'^^'
rov. 9. jj.

isthelen(rthofdaies: Eft linni^m vit Qmnibfts ^^^^ of Life , tinto allthent wh'ch cm pofff he'

^rft
:

apprehef<derunt earn: Shee

is

the

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'
hauriet fahttem
"trratl health
.: D' mino: Hi that hath found wifdomc, l^all find life, and jhalldrait' or And in another place , Iffa hos c]i*ife obfervant a dolofromthe Lord.
'.

10. 9.

Wifd. 9. 1?,

Ecc!cl.j8. 4.
'

WilJ.

itf-

I
'

wfdomeprefeivcdfuchfomdolours^uobfervedhtr. And again, SaThey were healed^ O o Domine, a priKCrpio 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 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: ^'erbumtuumfoKans omnia: Thy word which healeth all things: And therefore he
rJ>ui liber AVit

piemia fanati funt cjnicunqi'e placucrtnt tibi,

'

inferred

Seft.

I.

Mofaicall Fhilofopby,

at

inftrred, Nonherbanec ma'eqn)a:e , fedvo-botno fniKanie omma: not In herb or p! aiword which healctb all thinis; If the Word therefore heal all thinc^s fl-er , bat by thy nothing can cure bur the Word or the ipirk of wifdome, whofe Fountahi is then But feeing rhis incorrufttble Spirit of God us m <?// wifd. the Word , as is proved before
:

i. i.

the fmft ncuvc a>:d movable thing in this worlds ayidfnwc by his W^hat fhould hinder me or any pir.ty he fey:etrateth through all , and alieth in all good ChrilHan elfe to fay, that he acteih all in all , in and by this word of himself,
things
,

and

lince

it is

Wifd." 7, \\i
^"

-^

andbyhimfelf, and that immedijtly ; and therefore not any Creature of it felf, orby itfelf, as the Penpaietickr'odrine doth molt erronioufly , and, to the feduiing of true Chrillian hearts from their Creatour , publifli unto the World, alluring 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 Organ doth adi perfe , effentially , and not this hidden and centrall word , or incorruptible Spirit , exifting in every thing , which is the fountaine or foundation of the true (rocpM or wifdome, and the main mark or Stim mum bonMm , which the true Philofopher or Lover ofwifdome doth ayme at: Therefore doxhSalomou^ thzProphcts 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 condefcending 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 difcourfe upon the truePhyiick , with SfMmons confelTlon , who fayeth Per fnpier.trM befliarum , iiar>* novi na tura-i animalitim , differentias vir<rfiltorn?nf O" v!r- Wild.
:
:

&

&

7*

ifei

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 myfieries of creatures , as well occult as manifefl- , were revealed unvo me by wifdome , which is the worker of all
tutesradicum-^
irtio

Whereby neargueth that wifdome , even that heavenly Spirit, which did beHow on heibs , animals , and minerals , their virtues as well hidden and fecret,
things:

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{TJJilago to be proper for the Lungs, ofEfhrAg: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 hidden 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 , 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 thevertues 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\. Mrt^th Touching the harmony of this world , and how every fublunary element , and 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 , Infeelemer.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 conas
;

&

verted


.
J-

11
""is."
19.

MofaicallPbilofopbji.

Book
invifihilia per ipfntu

z*

vertedinAOrr^* of quality, and all do keep and ohferv: their frofsr foKnd, gjc. But thiApo(tledoth more excellentlyexpreffe this, in thefewords , InChriftoccnd'ta
funt univerfa

m coelis & in

terra

omnia in ipfo con/f ant. Jnipfo comp/acuit omnemp/ecreata funt, Ipfeej} ante omnes per eumreconctliare omnia in ipfo ^ pacif cans per MitudinerH divinitatis inhabitart ,

&

& umnU vljibtlia &

&

in ipfo

&

fanguineni crncis ejus five (jud imatis fve quiz interns funt
ChriQ-yin heaven and in earth, and all are created bj
.

^11 things are made in 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 divinity to dwell in him, and to reconcile by him in himf elf , pacifying by the blood of his Lo here the perfect anacatholick fountain crofs, all things bath in heaven and earth. 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 elementorw,the band or tie, whereby the difcording elements are compelled unto an harmonious 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-

Artthmmckf
Qtometry.

( '

.'

^\

;_

med, which are in refpet 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 Arithnietickand Geometry. Asforthefetwo Arts J the wife-man doth include them hi thefe few words, Owponders difpofnijii feu temperafii ; Thou hafl difpofed or pre^ ;,,^ menfura nnmeroctue 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 made in his emanation, from the point unto the line, and from the line or root unBy number is meanr, thofe Ato the fquare, and from the fquare unto the cube. rithmeticall dimenfions in progrelfion, whereby this Spirit iffued out of unity into multitude, as from i unto 10, and from i ounto a 1 00, and from a hundred untoaiooo; 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 pointeth 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
tiall

will declare my minde more copioudy, whenlfpeakof the eflenprinciples, of Sympathy and Antipathy; namely, in the firrt Book of the fe-

condSeftion of this prefentTreatife.And therefore the patient man,in iheperfon of 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 foundations 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 ismadejOrcanexill,as St. yo/'wdoth te(iifie') not onely the earth had his Geome, J, butalfothe Sun, the Moon, the Stars, trical! diinenfion, fcituation, andp')fition 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 appendit aquas in menfor the fac red Text hath it , Deusfapientia aptat pondus aeri 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 ^Ao 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 Oratours 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~
lob. }8. 4.
:

&

&

f"

Sea.u
fediti lingua, [urn.

MojaicdlPhilofofby.
Tunc dixit Jehovah ad ilium, Quis jlatuu os hominunty
ttttt

ij
quit (la-

iHtre fottfi furdum a-jt mHtum ? Nonne Ego ejii ftm Jehovah ? Nnc itaqme ito 1 am not an eloquent man , neither docebo tequd te loqm convemt. adero eri tuo

&

& eg*
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 unto him, fVho hath made the mouth of mani or who can makj deaf or dumb} Is it not Iwht

rvayyandlvillbervtth thy mouth^and Iwillteach what is fit for thee to fay, &c. In which file of fpeech, God teacheth us, that eloquence, 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<. The holy Spirit which my Father fenfuggeret vobii omnia ejuxcuncj; dixero vobii 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. linguas infantum fecit difertas Wifdome hath openiomon) aperuit os mutorum, 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 _^
thee
:

am Jehovah} Nov therefore go thy

&

in 4K oration.

And again, Tanquam

ene

confitebii ur

Domuo. The iviflome of the w.feman

and in his examples out of holy Writ, to confirme this more amply namely that all Rnetoribut for brevities caufe I will call eloquence is from this good fpirit of wifdome - 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 fanillfed may minifler unto me Alfo all the inventions ofGoldfmiths works, and ofthe Jewellers artifice, and Carpenters with the Sculprersof wood, did proceedfrom thisfountaine of knowledge ;and therefore Jehova faith implevi eum Cumfpiritu Dei, fapientta, intclUgenunto Mofes, Ecce vocavi Befeleel or- ,i,d, jj^ tia et Scientia in omniopere, ad excogitandum q.nicquid fabrefiert potefl ex auro i, in artymarmore et Gemmis gento diverfnate Lignorum-.Dedique ei fociumOoliab 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 wifdome, that they may effeB , what I have commanded them. By which words it is evident 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 ', impkvitque eum fpiritu Dii, Sapientia^ et intelltgentia, et Scientta, etomni DoHrtna, ad
fhowre,
;
:
: :

imbres mtttet eloquia Sapiemia Sapientts, et in oratiwill fend forth her eloquence likj (t oration or fpeech will cjufejfe to the Lord. I could exprefle many oth :r

&

& &

& &

excogttandum >'e, &ferrOy fculpendifque laargento , fac'endum opHsin auro 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 hyBehold the Lord ac, nt ha i^ purpura, coccoqnebis tin^odr byffj CT texant omnia, ice.
:

&

&

&

hath called Befeleel, and hath filled him with the Spirit ofGtd, with wifdom, with underflanding, and with fcitnce or knowledge, and with all mjnner ofdoilriKe or skjll , to luvent 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 He hath infiruBed both of them by intfi his hear.'y and into that ofOol tab hi-s companion. wifdom. to do the workj belonging unto the Carpenters art, and unto embroidery, and weaving, and needle-work^^ inblewjtlk^ and in purple, and tn fcarlct , and in fine Unnex^ even
tt

Z4
to

,^rvMofaicall Thihfofby:
do
all

Book

z.

in ArcajlritnuritinJlrHilHS
'
*

manmr sf workj 3 and fubtle inventions, ^c. Moreoyecby wifdom Noa fuit 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.
Gen. ai.

By

it

the Art otMufick was revealed unto

7i^<i//:

For the words

are

Father or beginner of play in* And l hbaUCain was the Inventor of iron and brafs works', on the Harpe , and Organ faber ^ incHnilappera <t,u Foritisfaid, Ipfe fun malUator fern: He was a Smith or hammerman-, being cunning in all works of brafs and Iron. Again, Ada Jubal 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. All Morall Difciplinealfo, hath her root and beginning from this holy Spirit Mordl Fbiklo' of Difcipline, as bythe whole file of Scriptures vveare taught. And it was the J*/. 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 unProv. 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.^ judicium, <tq!^itatem^& omnem femitAm bothe Saints. Per earn intelligesjujtitiam,
:

y^/^ Fater Canentium Cithara

& Organo, &

JubM

He was the

&

&

v'S'-

nam;

Prov. 7.

conftlium cuftodiet te , Prudentia fervablt te. fer earn Te cufiodiet amttliere ex tranea. By w'fdome ( Saith Salomon^ eruerls aviamaU: theujhalt ttriderjland lujttce r.nd judgement, equity , and every good and flraight way.
Jiintraverit cor
,

tuHm

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. fortiiuili'iem , quibus^ Alfo, Sapienti'adocettemperantia'n , prudentiam, juflitiamf
:

&

Wirj.

8.

7.

utilius nihilin vita hominibt/s

IVifdometeacheth temperance, prudence , jujhice , forii-

Prov. 8. 14*

In another place, tudfi than the which nothing is more profitable unto the lifeof man. Sapientia e(l, confil!um,itquttas,prudentia, forinudo: Counfel},juffice,prudencs, and

&

fortidtue,

fcclus.

*.

Ji.

Wifd. 7.

II.

Where is exprefled the four Cardinall-vertues , which of wifdome. are the pillars of Morall Phylofophy; For in Counfell, Temperance is confidered , and then there is Juftice,Wifdome, and Fortitude. Again, theSonof i)r4c/;: qui operatttur in ea non peccabiint: In wifdome is the In S:tpiemia, eft Decor vit , Now you know that fin comlinefs of life , andwhofo operateth in her ^ will not ^n. is the breach of the Law , and the Mofaicall Law is grounded as well upon the Moral 1 rules of behaviour , between man and man , as in mans duty unto God. And innum.'ra' Salomon, in another place, CumSapientia venerunt mihi omnia bona , IVith wifdome came unto me all good things , and inn U' bids hotfejlas per manus illius 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 habct'
is

&

&

WJIo.

8. 7.

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
virtutes; fobrietatem

emm &

By which places , and many more, which prof table or commodious in this life. 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 Father of Light. As for the true and fincerc Politick Government, which belongeth unto King<;, Volicy. 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-

Bcdus.
Ecclus.

9.
,.

cernunt Juffitians B' wifdome Princes dogovern or command, and powerfull men d? d?ti-cern jujlie-'. And elf;where, Sapiemia felior efi quam arma bellica: Wifdome is \6. And Eccleftaflicus : Saplcntiam qui audit, judicakii Gentes: i,^iigy ify^ armor of war. He whirh hc^reth n if lime 'hall fudce N.iiions. Sapientia r.nniflrabit in medio ma^naroPrxfudis app.nebit : tVifdome fhall aiminifier in the middle of the arpear in the ft^ht of the Pre/ident or Judre. And Salo?non, nfter the Nobility ard Ihall manner of a confelFion, f^.iih ObS.tpicntlam babebayn cUritatem apiid turb '/, e^ hoy
:

rum& mconfpelt'!

Wifd. 8.10.

norem

Sed.
ero.

I.
:

MofaicaltPhilofofby.
juvenk
acuttts Inventar jttdich, in confpeEitt potent inm admlrA^ilis

zj

riorem apnd feniores

For

beinq nationes mihl erunt wifj_ Jhalfappear admir/ible. Again, Per fapienciam d/fponampupu/os, g ,^^ wijdom I will order the peop'e, andnations will befnbjeil unto me. Sapien- Wifd. g.iy! fubdiitt: By / Wifd, p.ia. itmtimebuni andientcsregeihorrendi. Obfapientiam ma'titudini videbitur bonus dijponam popttlum tUHmjufie. Fearfull ad dreadftsU beih fjreis: faptentia ded:tcit

my jvijd^m i didjhne among the people , and v>as honoured among the Elders buiajoung man I ^all be fonnd^xrp in jtid^ment^ Mdi" the eyesofthe potem I

&

y&

mem

will appea-, b/reajon of his wifdom, potentates hearing a wije man, will be afraid. good in the eyes of the multitude, and vali.im tn war, fflfdom direfteth me to difpofe of

He

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 proceed 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 : Sapientiatmrav: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
tije

people

&

&

'

'

fermjn'tm,& folutiones Angmatum}

mu/tiplicemexperientiam docet,namfcit illaprteteriea, de finuris aftimat, fcit verfutias^-r, fgna& monflraanteq'.am fant prifagit,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 li!"' '* '*_ ^anuks,) hsdoores being fhut; did caufe an infinity offifhes 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 ^"^" * *7fpirit by Pant.

By this
:

prehendall things

y^dambid virttftem co>ttinedi omnia^ the vertue to com- ^^^' AndSo/omon d'dbyit underflandthethoHghtsofmen , andknew all wifd.
Spirit,

'J-'*-

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 ahfcanHivit in tenebris confiituta, dita, 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 fpeculative 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 cornerHone, 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 preftigious 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 Ethijick Phitofophers, we may fay with the h'^oMQjEvanuerunt in imaginationibusfuis , Rozn. 1. 11, 7 hey vanijhed and came to nought in their 1ma a- /'nations.

&

&

&

^E

CHAP.

z6

M&fiicallPhihfofby.

Book.

i.

CHAP.
Of the
(heir

IV.
And Phi/ofopher', with

falfe jvifdom, fpunous Philofofhy

marks

or char alters.

n;

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

rOw that

truevpifd-.m
JamcJ. 5" 7
Tarn. ?.l4.iy-

wh.chnjrom

ahovcyis jirjlfHie

iheif

peaceful J ^ gentle

fwafible,fullof

Colof. 2.7.8.

^^^^^ and good frnit^ not ]ndfing, ana without emulation cr hypucrifj: So contrariwife. ^ ^^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 Now as the foundation of the firit i^ Jefus fruit,full of emulation and difpute. 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 omnes thefawi ifupievtiie O" fcientix abfconditi. Hoc diet, ut nen)0 vos decipiat tnfubtilitatefeujuapbil.tate
j>?

monum &c.

V'idete e

quu vot decipiat per Ph'.lofephiam

rtem fal/aciam fecu/di*

m traditwnem hom'numjccuuaum eiemema m,-indi, & noit fecun-

& ina-

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 jullifie,

all

that all wifdom and knowledge, and confequently the true Philofophy, and 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.

jn generall rearms

Kom.

1.1

Andforthiscaufe,the ApoftlecondemnethPhilofophy not but that the love of the true wifdom is good , and confequently 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 erroneous 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 themfelves, much more the Gentiles, rather to errours, and feduceth them more from the knowledge of God, than it doth induce or diret 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 forbidden 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 in 'mjitflitia detment ^ cjuiacjiioAnotHmeft DeimanifefiumefiinHlis \Deus enim iltisrevelavit. Ir.vifbVi-^- emm ipfm a crec.tnra 7-/iund'i per ea qud faUaffsnt, intelleEla, confpi,
;

ciuntur.

cum cojrnovijfint Deiim ,

mterunt

Semp'itnna quocjue ems verita-i (^ divinitas , itaut fintinexcufabtles. Oiti<* nan fcut Dcum glorifcaverunt ant gratias e^ertim^fed eva-

fapienrcf, /htlti faEfi funt

e obfturaittm efl infpiens cor torttm d.centei au-mfe efTe c^ rftf.aver/int glo'iamincorruptibil.s Dei , :n fmihtud-nem corruptib.li^ homi>iu,& Vilficrum, cjuaJr/tpedam, ferpcntHm^ &c, Tfx anger of
:

in cogitation hti ftii,

;

&

&

&

God

Seft.

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 Again , Salomon fpeaketh unco the felf-fame fenfe, beafls , andofferpents , &c. l^ani funt homines omnes namrd ^ in quibus inefi ignorantia -Of ' dr in thefe words YVifJ, qui ex lis, qux fpe^amnr,binis, ey^m,ejHieJ{-,intelligere nonpotnerunt, nequi exoperi' oilmen are vaim by nature ^ who are husctnfideratis y ipfttm tpijicem agnoverant 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 into their eares, or dived into their hearts Let him (1 fay) obferve that it was at this
:
.
'.

a j

kindofbalhrdPhilofophers,v\ith theirPhilofophy,thatthe Apoftlepointeth,where; fubtility anifivaftbtllty of he faith in the place above cited Let no man deceive you fpeech : Beware of Philofophy and vaine Va&acy , which are according unto the traditions of men , and accordinguntotheLlementsor rudiments of this world ^ and not after Chrifi, &c. In which vvordshe diftinguifheth the falfe Philofophy or wifdome, iiomihrnviS. Sapience , and he feemeth to intimate that the falfe Philofophy 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 feeming 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 , modefitiSy difertus , faavts , perfpicuus, amans bonum, btimanus , benignus, fiabilis, certus , omnem habeas virtntem , amicos Dei conflitnens , (^ in animas fanElas fe tranfm
:

ferens
ttigne

The holy fpirtt of IVifdome ,

,

is tfniejue
:

fweett plaine
,

and openwithout ambiguity

fure
,

flahle

comprehending

in

a>fd/imple in his ejfence,modefi, eloquent, is ^ood y humane y be-^'^^^'^' felfe all vertue , and an intreduUor of man
'

Loving that which

'*'

unto thefriendship 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-

doth exaftly agree with that Wifdome, whofe charal-er is defcribed by 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 _ ^,.
,

dome

St. lames,

, Sapientia ( faith he ) <?/? vapor virtutis Dei emanatio flhxus claritatis omnipotentis Dei fmceri , candor feu fplendor lucis<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~

prefs her pedigree thus

quadtm feu

&

&

nmg forth ofthe Omnipotent God,

without fpet of the t^fajefly of God definition it is evidently difcerned

and the brightnefs of the eter nail light, and a mirrour By the which , and the image of his goodnefSy
:

Firft, that

it is

that

Wifdome which is from

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: lartly, this wifdome bringeth good fruit with it ; for it imparteth unco men , eflentiall 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'
;

above

mif

iS
\ Cot.
I

MofaicallPhilofofbyl

Book
m

z.

i. la. nlsfrediglls

&

virtf.tii'us

The

infurnes, prodigies^

ad virtues.

fignes of mine Apefile(hip^ are tifoKyoti a 7 patience, And again. Qui tribute vobn Spiritam operator

&

CaUt. 3-T.

virtutes,fefirriiracit!a,ivobis: fVho hejioneth upon yon the Spirit,

who worksth

alfo

here our Chrii-tianPhilorophers may iee , how Wifdomsbringech forth power and vertue , which St. James, in the beforethis for he Cuth, that Wifdome which is from above, cited place doth call good fruits is full of good fruits: But Paul feemeth to call the Ethnick Philofophy vaine fallacy, 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
vlnttes
,

or miracles

amoagyoH.

Lo

iCor.

. 4.

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 naked truth: Bucthefalfe Philofophy, is fo full of diitinitions , fubtil and fophiHicallevafioh^ , 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 ally tobedifcerned; and for this caufe, the Apoltle faith, Predicatio mea one[i virtutis : in perfftafivis hnrnanit fapieniix verbis , fed in oftenfwne fpiritfts reaching is not in the ferfivafive words of hnmarie wifdome , but by the manifeftatio of f 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 , contentions, 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 crucified among fome Chriftian Philofophers , and buried in darknefs, through the myity 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 charathat

&

My

mn act^mefcit doth juflly defcribe them : Si tjuis allterdocet , fermonibHS Domini fiofir'ijefuChr'ifit (faith he) (^ ei ejaa feettndum pietatim ef funis Do^riMS , fiiferbtti f /? , nihil fcitns , fed languens circa ^ueftiones, O" pttgnas verbccters and colours he
I

&

Tim.

6, 3.

tiones

rum\ ex ijuibui oriuntur iuvidi, contentiones , bUfphemix , fufpicionesmalt, confliSam cjiii veritate privatl fant, exiflimarttium tjuahominum mente corruptornm ,

&

fiura effe pinatfm

Cor,

8.

// any man teach otherwlfe , and confenteth not unto the wholfome Lord Jefm Chrifj- , and unto the doBrine which is according unto Godliwords ofeur tjue/fions , and contention neffe , he is p-iffed up and knoweth nothing , but doteth about words ^whereof cotneth envy , flrife^ rayling , evil furmifes, frowarddifpmations of cf 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 unto 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 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
:

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 Set. This alfo hath been theoccafion of errours in the Church of God , as well among ChrilU-

For smonglt us Chriliidns it hath been the and Jevves root of many SchiCnas and Herefies , which have rifen upin there-fearch of one onely true Cjod , which is the eternall Unity. And hereupon, Coz'tfVf/^/ z/ohs hiEcciefut, ( faith St. A?"/ ) fi ^nisvidemr ejfeconieniiofns, nos talem canfttetudi- 1 Cor, tt(minEcclefiaH0>ihabim'4S: If anynianfcem to he contentious , we have no fiich cuJtsme 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 Peripamay by them, titicall diftin6tions , and fophiftications , that the felt-fame thing 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 inigmaticall Pbilofophers 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 , ^ _.
ans
,

as

Turkes

-.

it.itf,

'

novijjims diebtts (faith he) infiabunt tempora pericnlofa amAntes, cupidi , elaii , f:<perbi^ &C. Semper a fcentes
ritatis

pervememei

, homines corrnpti mente , ultra. , 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

ita

& hi

quemadmoditm autem J^mnes

refifinM>it veritati

& >utnqnamad fclemiamvem & Mambres refliternnt Moyft^ & reprobl circa jidem &
-,

&C.

I'M. J.t. Eritnt homines feipjhs ^

o>t proficient

infipientla

&

Mambres
jha/l be

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

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 effentiall 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 foinfeted 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 princip'aliter ^nd mediate , as he isthefirti dilUnguifh and fay, t hat he operateth caufe. But, fay they, there are an infinity of fecundary caufes, which aft and operate 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 generall 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 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,

And

30
And
in this
;

Mofaicall Philofo^hy}

Book

z.

G*Ia. i.t.

although they appear in outward fliew, that they aft or work of themfelves 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. And therefore whatfoever This is the perfed tenent oftheelTentiall Philolophy themundanand Ethnick Philofophy doth tell, and by iniinuating fubcletyperfwadeus 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 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 otherAnd therefore feeing that the wife then that ye have received, let him he accurfed. Arirtotelian learning, is contradictory in diverfe main points, unto the pofitions of the eflentiallwildom or philofophy , atrueChrillian ought not in the main
;
:

Tim.

d.ioi

'

"

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 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 leemeth 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:

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 {3.[ih,Fundamentumaliud nemofoteft ponere prater id tjuedpofitumefl^cjuodefi I Corln ? 10 ^foikli. 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 EthEphcf. 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^ havingtheir under (landings obfcured with darknefs , bein ^ alienated from the life of God byianorance which is in them by reafon of their blindnejfe of heart. I muft now Come to particularize 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

cording

'

or wifdome.

CHAP.
Here

V.

the erroneous doElrine of the Gentiles Philofophy isfet down^ bemq; proved for certaine reafons herein exprejfedto be founded upon the wifdome of this world, Aiad not upon that which defcendeth from God.

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

Ow

Sed. I
why fliould God?
der)

MopncallTbilofofby}
not thej'foundation thereof be the true wifdome, which came from

But before I come to the anfwering of this objeftion,! befeech thee (gentle Reagiveme 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 profound 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 collours, 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
:
:

Now God forbid, good Chriltians fliould imagine 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 moft to frevailevfithme. And now to anfwer direftly unto the forefaid objedion, we muft compare together, the two wifdomes propounded by the forefaid h^oiWts, Firfi St. Pau/fauh, iCr. 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 qua a Deo donatafunt nobis loqutmur , non in do[iis humane fapientia verbis i Cor, i.ii. Deo ejt, fedtn do^rina SpiritttiyfpiritKaliafpiritualibM compar antes : Anlmalis emm hnmonon non pote/l intelli/ere. IVehave fercipiteaqu(& fuutfpiritusDeiyftultttia enimeji illi not received the fpirit of this world but the fpirit which is frorrt God, and we fpeakjhofe
uncan^cLonub'e are to be violated
:

that any oath

&

&

in the doctrine of the fpirit,

things which are given unto us ef God, not in the learned words of hxrimne w,fdome,but comparing fpin'tuall things with fpirituall thi>7gs : Fir the

Animal man per ceiveth not the things which

unto him, and he cannot underflandir.

are of the Spir:t of God, for

it is

footii^nefs

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
,

in it felf but meet fooUfl-merfe, as St. Paul tellethus, being that the animal man perceiveth not the things which are of God , becaufe 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.
riteN,and the elements of the world,and not upon

and terrene,which indeed is nothing

i.^.f,

Chnft.But he pointeth at thi ^ Gncanicall 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 wifdome, which is that true fapience, which boththe Greeks and Jewes did rejeft and and this is Qq\q^ i.a, fcoffe at, was fefus Chrifi, in whom was the plenitude of divinity Corporally 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

}2,

MofaicaUPbilofoibji.
and the Prophets.

Book

z-

Firft,Ianfwer , That as Arlfiotle was before the incarnated foalfo is it evident, that he knew little of the Mofaick learning, which conWord, 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 felfconceit, 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-

James 3- IT-

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 Galliniofry of good and bad, of true and falfe , of wifdom and folly together , which is far from the nature of the perfeft 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 teaching 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 But I plainly, ^hat the wifdom is , on whi.h^ry?ot/f hath built his Phil ofophy. 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 contrad.Cleih [he

n mh

isKJt

f om abuvs^ t bat is to fay , from the facbcr of li^ht^

t

neither is

it

cifica'l aiimodef},l)'

te>re'ie,.mi)rt',

and diabolical I.

Now that this philofophy

pa* 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 6. 4. 1 Tim. 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 kow 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. is. And again , ScnUoi O' fine difcipl'maqimfliones devita (faith he) ; fcieyjs ejHia genea Tim. i. r amines: Efi:hen>(^:teJlios that are foohjh and wirhoHt difcipline , for as mtfch as they Andfuch is the Philofophy of our Chriftian Ariftotelians Porafbeget flrife, 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 fhood as well as of truth, and is the foundation of fo many oppolit Sefts as well in thecomnion Philofophy as religion,vvhereuponarifeth difputations, ft'-ifCjContention , and malice, not only inthe Schools, between contrary faftion>, butalfo 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 beii7y (^sP^hI faith) we riiould by confcqucnce, (and that withotit all queftion , difpute, orbrablingand underhand in ourfelves, x.\mi fummum bonum y which quarrels, ) kno'.v 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
; ,

Cor. 6.19. Cor. 6. If.

SanUi:And that we are 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 multitude, 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
atlmarvails i<T"ithin us, Et qttidftimas
the Temples ofG-^d and the H'lj
Sfiritus
Ci hofl, and

Temp'aDei,&

that tve are the

Sedi.u
Greekifli Philofophy
mall, dhibolicall^
is

MofaicaWPhilofofhy.
contentious
,

33
,

litigious

full

of dilputes

emulations; for which realon it is pronounced by St. James ^ zobc 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, For this caufe therefore * our Chriltian Philofopher Paul ^ adenvjorhypocrify. moniflie'-h his Schollar TVwo//?/ to efchew all profa-ie , andvaine bahllng, andoppu- i Tira. tf. fitionof Sciences , fajlj fa failed y wi?tch tvhi'fi fome profefs y they have erred concerning 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 deceived , 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 wifdome which is the Father of Light ? It is a common phrale among our lip-learned Sophiders, to fay, whenanycontradiftion is found between fome axioms of Greekitli Philofophy, and the facred Aflertion, Oh, this is true in Philofophy, I fay, to rhefe, that if there be found any but in Scripture it is found otherwife 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
:

brables, and terrene , ani^

lo.

fay, thu men are fo deeply converfant in the fecrets of nature , or natural 1 Philolofophy , 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 multitude of this n.iughf y world , to betake and contradl it felf unto that blefled uni-

on, from whence

A third fort of men his bright Spirit was originally derived. feem to repine and ftorm , that any man fliould prefume to mingle naturall Philofophy with Diviniry , or fhould dare or attempt to draw any axioms or Aurho:

ritiesoutof Scriptures > to prove or maintain the Principles or caufes of Philofophy 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, 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^'

''

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 liberallandMechanick, 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
hath made
: , : ,
:

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 Spirit of God J which is onely truth ; tor, would thefe perfonsbut rightly underftand, 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 Philofophy ; 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 iiid, to be endued with light as rvUh a veftmem. To he a cotifuming fire. To fill theheam pr I lot i vens , atidtomnkj the earth his foot-flool. lofuthistahtrtraclelntheftirt. "lo make the Deut o.\'. dark^clonds his dweliingor tAhernacle. lo fpeak^inthundir from heaven.To far lejyvith Hcb. ii.ii. 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 aefcedfrom heaven like a dove , and in the form of cloven tengaes ?* ^"^ '" fi^^ '^'^ ennhf and to make man his temple, and to he In all things. To c on"ffi''^-) 11 T b elude, all Scriptures are full of nothing elfe , but of his effentiail operation in all Pfai.103.7. created things, by his infinite organs. Wherefore I may julUy fay, that truePhilo3 Reg. 11.8. Job. z8. fophy, ( forafmuch as the foundation thereof is the Spirit of wifdom ? which de'^''' ^^^"derh from the Father of light) is nothing elfe in effed but Theology; onely we pf'i e fafl-iions- fake make this dillindion , that effentiail Philofophy paffeth or v\^\\%9.T. "^^y for maketh his enquiry after the fammum bonum'y moving fromthe creatures circumfeAft.'a. 3. 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) demonftranone 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 limits of the creature in their refearches, that they, forfooth, fesk him out beyond the Moon, nay, beyond the margins of the vaulted world, and fo divide him abfolutely from his creatures in which proceedings , they do bu": attempt 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,
Aft. 17,

the Scriptures warrant us, that heis not far offfrom a^.y of us. And 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 feven years, unto the Periparetick philofophy, are fo corrupted thereby, and underIland 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

when

as

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
his obfequious
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 vertue 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 AgentSj fay they, whi>.hdoad in Nature by themfelves, as the Intelligences, the
. : ;

Starrs,

Sed:.

I.

Mofakall

Phitofofhy.

3^

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,
Starrs, the

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 is, that

being fo, it followeth, that the dilUndion muli needs be falfe, 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 diI>t'/<J

Which

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 beftow 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 and fo after the exampleof the ApolHes, they might as revealed unto his Ekft 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 jFj^ej condemned, for a branch of that wifdom or philofophy, which ts terrene', animal, and diabolic-ill. James. 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 manner is produced Condenfation and Rarification , whereby the heavens, and the earth, and elements, with compound creacu'es, as well Meteorologicall ,orunperfeil! 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 afterward examine, whether it accordeth with rhetenour oftrurh. The Peripaceticks being perfwaded thereunto by their Maiter -^''/yrt'//.', do accord 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, according 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.

'j!^!^'
'

bcnic

^ dttrahenteatjuam,

-As vapours are

more or
:

or lower by the heat of the

Sun , andether Starrs

fo are thej elevated hi?her as we fee that the Sun doth drink^ttp,
lejfi hot,

F
P-

anX

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 attraftion: As for example, ifthe fire did draw vapours unto it , then would it not permit 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 fubbut difftances by his heat, and confequently it draweth nothing at all unto it 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 attractive 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 fympathy 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 towards 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 circumference 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 inwhen contrariwife fpiffation of the aire , and reduftion of it into a ftraiter room 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 Which being thus , as ocular experience, the deprcffeth the water downwards. 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 fabrick 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 accordingunto the documents of Ari(lotle, ( as it well appeaLib. 25. of naturall myfterie<;, Fieg. volume, encituled, Ouxfiwes Phj/fic a) huth this , Ojfa-Kjnam JncMJa x'cnta- rerhby th.it hi; large rum. totad'fpntatie de Tentis Jiciit de aliu meteoris, plena efi admlabihunt operttm Del , quorum 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 Although the whole difptttation concerning the PFhids at alfo touch -ng the other ptus be fetllofthemarvells ofGody of the caufe whereof there cat berend^edno A'fLteors
:
: :

fuffic'ent reajon in nature; yet

it viilt

be necejfary

to

enqui; e Into the caufe of them, fo far

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 themfelves, by reafon of theAriftotelicall fuck orfapthat it containeth,befidesan rhaf^di Ful epitomy of many other Arts) after aft riit fcarch made into the nature of Thunder, ^Toniiru.
as mans
re. -fan rvil/ perm.'t.

in

Sed.
m

I.

Mofdcall Pbilojbfbji.

jj

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 cufderg 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. marenon redundat, ad Ecclefi.tfles, i . tefiatur, dccens. Omnia flumina intrant in mare Itcum unde exeunt fLnmlna revertuntur^ ut iterumflitant. Cater urn Ariftoteles et Phyfici Peripateticidicunt materiam ijiorum ejfe panter vaporem refolutum in aquam UauefAil urn afrigore (jf calore fimul, intra terram : The hol^ fcriptures do not confen t with the Naturaliflsy concerning the originall offountains and rivers which do come out ofthe 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 But Arillotle and his Peripatetick^Schollars ajfirm , that the flow from thence again. matter orfubftance of them is a t/apour , refolved into water , and melted or liquified by
',

&

&

cold and heat together,

wthin

the earth.

out ofthecoiifelTionof ^^v/?<?//f'f 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. that this Prince of Peripatcticks is moft erroneous and averfe unto the opinion of the holy Scriptures , touching the generation , 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 deceiver 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 jugling, 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 Nay, i: may feem llrange indeed, unto every without true fubftxnceand reality. 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 avertent, 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 erroneous 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 "' foohfhdifcern
,

Thus (judicious Reader) you may

own pupills , how contradiftory and oppofite is

Now

jg

Mofaicall Phihfopby.
his Saints
:

Book

z,

And therefore the foolifhnefle, vanity, and fabulous before God and 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.

* Tim. 3.

I.

Again,thefaid excellent and facrcd Philofopher foretelleth, that there will be 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\\) ifiabunt temerHm homines fciffos Htnames, c^ipidi, elaii, fuperifi, &c, femper diftorafericnlofa, cente5&mtnqua,m advcritAtem pervenientes. Quemadmodum Atitem]amnes& tJA'Lambres fgjlitifi.yii CMoyli, ita&hi refiflunt veritati ; homines corrupti memc &reprobl circa In the /afi daies jhiill come perilous times, for men will be ft/traon proficieKt. fdem,

many

&

&

lovers of their own fehes , covetous, boajtcrs, proud, &c. ever learning, and never attaining 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 they have been brought up in, that whatfoever train it felf fhall proffer unto

which them,

oppofite unto their intentions, it will be fcornfuUy rejected. SecondIy,he exprefle the infufficiency of that learning or philofophy , whichthey embrace, in faying , th.it they ucjcmperd'fcentes^ fed nunquam aa ver:tatem velperfeElionem pervenientes ; Ever learning, but never attaining unto that high vertue and
that
is

feemechto

which the truly wife have aimed, by Ethnick philofophy. Thirdly, it appeareth, that he meaneth the mundane philofophiils, by the example which he maketh 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 Philofopower,
ai

phy, did fo lioutly maintain. And laHly, he feemeth to intimate, that fuch as adnere fo much unto the fpurious wifdom, are thereby corrupted in their imaginations, and allured to erre concerning the faith , and profit nothing. And therefore

'

and re, though 1 fhall find this mine admonition rejedled , by many , though perchance moreacceptable unto fuch as are vertuoufly inclined unto the truth, and are apt, yea, and fufficient in their purer difcretions
it

will be no niarvell
at

pined

todiflinguifli andfeparate theerrours of ^ny?^/^ , frcwn the infallible verity offacred Writ, and to carry their judgments fo juftly andfincerely, that the' All-hallowed honour of the one do not futfer any detriutient or indignity, by the paganiQi and unfanftificd axioms oraffertions of the other.

Here, One great God men and Philofopher s of

to call the falfe wifdome , or ff'ifeworld 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.
this

CHAP. VI. J E HO FA H feemeth

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 Cacod^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 painted mask of fophiiUcared reafons, befmeired over with afalfeand outward fhew
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 For according unto his increared Spirit's power, which operateth all in all 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

of probability only

his

own brain,fayinq, ex hi'm, nihil fit Of nothing, nothing is made. He giveth alfo humane reafon of life, mot ion, and limits or borders the Seas and fainerh caufes
: ;
:

And fpeaketh of a firtt fancieof the generation and corrnprion of things 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,
after his

cloud;;,

'

Sedt, I

Mofaicall Thilofofby.

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 And then in their motions downward, they meeting with other exhalaagain. which afcend , are forced to move collaterally. Heprefumeth to know the tions hidden caufes of the Lightnings and Thunders, making them to proceed alfo accidentally, namely from a concourfe of vapours mixed with exhalations; and an inAll which he hath vailed finite of fuch like frivolou; inventions he hath ereded. overwith his fmooth words and fubtill fhews , of externall or fuperficiall probabilities 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?. out of the whirl-wind , unto this bold abufer of his Works) that dark^eth the counfell of my Words rvithopit kriowledg , Gird up now thy loines like a mxn , / ivii demand of thee , and declare thou unto me where ivafl thost when I laid the foundations of the Earth"? declare If thou haflnnderltandtng: who hath laid the meafures thereof, or rvho hath firetched the line over it, thereupon are the foundations of thcmfet, or who
,

jj

1.

VA

3-

4.
f. ^*

lajftdthecorner-fionc thereof?
as

thou vainly furmifeft

foorth Mout of thoufeen the gates of the fhadow af death

ly

(Whit ^wsTt they eternall and without all beginning who {hut up the Seawlth doores , when ttijfued and came a womhe} Have the gates of death been opened umo theet And hafi
?)
} (

8.

17.

that thou alfigneft a reafon fo confident:

of corruption and generation , according unto thine imagination ) Ha(l thou entred into the Treafury of the Snow > or haft thoufeen the Trcafuries ofthe 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 attrated on high by the Son and Stars, and afterward repelled downiJ. ward laterally, as thou haft publiQied ?) who hath divided the fpouts of the ra'ne ? *" 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 3i. the fweet influences of the Pleiades , or loofe the band: of Or.'on> Canfl thou bring forth ' 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 cauand he that truly knoweth the myfteries of things can do wonfes of everything 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. JS* fend the Lightnings , that they maj walk^ and fay unto thee , Lo here we are} If the 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-

my fervam Elias , after Exod. 9. tt. red thisknowledg , are able to effeil all thefe things 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, S* unto the terror of their enemies. Doft thotikjiow who hath put wfdome in the reits? or f 3
who hath alvcn the
thou , being led by the frivolous 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 with the Almiahty: hethatrepyovethGod,lethifKaufiveru-ntoit, Thus feemeth our great God to fpeak unto Ariflot'e, and fuch like Philofophers of this world , who
heart underft-.mdinq^
}

And

darelt

I9'i'>'

being

40

MofaicallPbilofofbj.
too much elated
in their

Book

3;

Tob ?9. 37.

'

&. 41. 2.

3'
'

conceits, prefume thus over-boldly on their being 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 themfslves before the onely Creator of heaven and earth , and anfwer with the patienc I Jo^ iti this manner, B'-haid, I am vile, -rvhatjhalll anfwer thee} v^iUlay mj hand upmy mauth. I kiww thac thuX c^n(t do all things. I have fpokcn the things 1 underflood cH fiot^even thi^irs too wenderfullfor me, 1 have heardofthee by report y b^t now mine eyes ^tndfvrthucai'.felabhormyfelf, andrepeat lndnfl and ^f/7tf/c^f/ifein thy creatures,
ajhes
,

own

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
wholly addict themfelves unto it are deceived , forafnmch as they do negled the divine wifdom Chriif Jefus , i r^hum all the treafures offcunce 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 andforfakethe 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
as

Colof. I, J.

fabrick.

The third Boo\ ofthefirHSeBion,

Principles

touching the effentiall

of the Mofaicall Philofophy.

third

The Argument of this

Book,

IN
and
gan

this prefect Book^ the

Author teacheth in a generality ^

principles of the divine Philofophy:

differing

the true and effentiall and in particular he exprejj'eth, how various

the Ethnick Philofophers

^

haie been in
,

their opinions
ivifelt

concerning

the heginninss of all thi/'os

Naluralifis-)

where he prevetb

that the

amonoft thofe Pa-

, from the and facred Phdcfpher MofeSj whofe Philofophy was originally delineated true ky the finger of God^ \^r ifmuch as the fiery charaBers thereof^ waeyamped out or

did jleai and derive their main grounds or principles

engraijen in tht dark H'^ie^ by the eternallfVifdomi or divine fVord, Anlt fheweth^
that although the forefai..
anc/, u:e better to

unto themfelves
Titles
3

pagan phlofopherSi did nfurpthe Mofaicall principles maske their theft , did af[igne unto them new

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

Rock of truth , nor relying on Chfifiy the onely corner-fione^ hut framed after a human invention^ andfhapedout according unto the elements of this world much like a Cafileofflraw or fiubble , which though it be
out, not

from the

effentiall

'j

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,
csnfifl

and Light

Then, that
tivo

all

plenitude

and vacuity
,

in the
is

world, doth

in the prefence or ahfence of the

formall principle^ which

Light.

And laftly ,
,

he fbetveth how the

the

apparent

aBive properties

two fore'faid founijfue from tainei of 'Darkneffe a/.d Light., as the two paffi ve natures, Moyflure and Drought, do challenge thetrorigi nail from the faidaBixe.
do

nsm^ly. Cold and Heat

CHAP.

Seft.

Mofaicall Vhilofifhy.

4i

CHAP.
tVheresn
is fet d"'^''*

I.

the uncerttihity of the antient Grecian and ArAbian Phllofofhers , thar opinions, teaching the pricipiei or beginmng^s of all things.

l/

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 maintained and upheld a variety, yea and fometimes a plaineconas for example7 trarietyjOf opinions concerning them 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, Aa.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 Pythagoreans 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 approach, 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

^T

to agree in one fubjeil And yet,if we penetrate more profoundwe ftiall perceive , that thefe two did infift but upon the niateriall or palTlve principle , forafmuch as from it, the fubRance of heaven and On the oearth, and every thing therein, hath his exigence or materiall beeing. ther fide, Tjoroajhr did not without reafon make choice of fire , for the primary beginning of all things, in that it did proceed and appear in al , 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 affertinn, 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 ordain the four Elements, to be the radicall principles of all things, whereof two of

feem

in

fome

fort

ly into the bufinefle,

themareagents, and two patients.

of thefe philofophers in their judgments concerning the mark or confider , that the divine puiffance or faired 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 Spirit 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 toexiltbeforethe Son, or the Creator before the creature: And thereupon the wife man hath Ecclefiiftictti
principles, vvas,that they did not
is

Now the main errour

Wifdom was created before all things And yet it i. mol} apparent, that fome of the Greekifh and jEgyptian Philofophers namely, Plato, Pythagoras, Socrates, Hermet, ?ic. did fo inltruft their underftandings, partly by the obfervstion of their predeceflors doftrine , and partly through the experience, 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^fffj, and or hers of them travell , for the augmentation and increafe of their knowledge, 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
it.

Omnium pri

r cratta e 'I faplentia,

4.

the

^z

MofaicallPbilofofby.
And among the
reft ic is

BooL
as alfo it

5^

appeareth by his the humid nature. PUto hadthe knowledge of the Word, and had readthe Books oiMom works, that fa ; and for that reafon he was called, T>i'iJ'i*s Plato, the divine Plato. In like manner, 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 elements 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 denominations, and did afcerward rear up upon them, a fpurious philofophicall ftrufture, carved and framed out after his own inventipns , which may be thereforerightly compared 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 Thus may every good Chriftian difcern will ealily be dellroyed and caft down. 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 learning 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 internal! of Jefus Chrift was erefted ; which was not difcovered ordifcernedby Arilhtle-, how Cunning foever he maketh himfelf , which if it had been fo , 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 magnified 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 concurrent of the Scriptures do confirm , being that it is faid , that God created the jg worldtf m.utcrtvithoMt form^and that the heavens and the earth were fiyf}f waters, and by yra:ers,a)}d conftj^'infT by the wordofGod. And that the Original! or primary womb, yfroTi whence the waters were exrrafted ( which were the materiall fluff, whereof 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 Anftotle dorh Afefes ztrmcd darl:Helfe , ihedarke Abvjfe or potential! Principle, call his A-fateria priia,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. Fromin thisits Pjitha?ioras m3.\izxh \t his Symbolic all Unity efiate, it hath relation unto noching elfe but ic flf,wluch is mere Unity, and confequently
: , : , '
:

reported,

'

(.,
'

Pet. ?

Gen.

I.

Sed.

I.

Mofakall Pbilofofby;
not fo much

as the name of a Father, becaufelt doth not by quenily it acquireth emanation relped or attempt the production ot a Son, an 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 pafThat which Mofgs called wafive matter , out of which all things were carved. 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. TrthaaorM pointeth at it Symbolically , by the number ot duality , which is the mark of imperfection; fork argueth thereby , theimperfed eliate of matter being deftituteof theformall characterof Unity, which maketh three, and therefore the ternary number is eikemedamonglt the wifeliPhilofophers, for the root of all perfeti numbers. To conclude; that vivifying and animating Principle , which AIofes 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 Philophers , 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 fading 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\ fubftance 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 Pimad:r of Hernns or Mercurita Trifmeg^fim. But amonglt all the relt, Aripj^ 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 Mofaicall grounds, thinking thereby to affume and purchafe unto himfelf, in the regard 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 particular 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 Doftrine 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 invifible: 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 Meteorologirevealed by the Scriptures , which are the fountains of Wifdome; cal! Science 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 acknowledg 2
, ,
'

4j

44

M(f(ricaU Vlnkjofby:

Book

j,

knowledg any true Meteorologicall Philofophy to be taught by the Spirit of Wifdome, in the faid holy Book, but only matters belonging to the health and falvationof 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 I will proceed now unto our main Subjeift , which concerneth the difcourfes
,

true Mofaicall Principles

with their

effect.

CHAP.
Nothing.

II.

H^hat were the A^ofalcall Principles or beginnings in gentrall : How they were produced and extraUedoHtof Nothing. Then what is meant by that word

And

laflly , the firft Principle

is

which

is

the dark^

Abyjfe or Chaos without form,

are

parttcnlarly defcribed.

do wifely fuch very plain and evident unto THe Mofaicall Principles the words of the molt excellent Philofopher Mccontemplate, and obferve
,

all

as

Gen.

I.

Chapter oiGeneps For before there is made any mention of that 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 Heavens and the Earth , were not as yet inafted or informed, but were one deformed, rude, and indigetted made and confequently all werecomplicitly comprehended 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 complicitly 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 perfons, 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. A learned Sentence, and Saith the Prince of Peripareticks, Ex Nihilo nihd fit 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
fes
J

in his

firlt

Spagiricall reparation

-.

.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 Inthe beffinnintr manner. ^x\x\\ Mofes In PrincipiocreavitDcus cce'Mmt^ terram 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 in ipfofitnt omnia: Of hint, by a>7d' in terms, that ex iffo, &feriffum, , 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 negative 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-

&

hm

teria

Seft.

Mofaicall Philofofhy.

45

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 followeth, 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^^^' ^''SCod^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 beginning 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 entities, 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 eternally in himfelf ; which alfo the Apoflle feemeth to verifie in thefe words. In Chriftofitnt omnia conditafive vifibiliafive invlfibilia,tpfe ante omnes&omnia in ipfo conjiant, Colof. i i ?.
teria in'vifa^ as St.

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 purpofe- ^s therefore darkneffe is rightly this place, but proceed diredly unto t ermed potentia divlna, fo alfo is light called aUus divinus, which the Cabalifts ex-

my

prefs

by AUphtenebrofum, and
,

lucidum,. as elfe-where
,

it is

declared.

And therefore
all.
i

the Scriptures aver in another place

that

God is omnia inomnibits, ddts a.'lin

Cor. i$. 18.

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 vacuum, that caufe he fail h alfo, Aqutlonem extenditDens fupra inae fufpendit 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 negative AT)/;//, buta matter that Vtis in potentia ad aSlum , intheway to be ina^uated , being deftitute neverthelefte as yet, both of anyform or at. But, Formadatnomen e^e , Form doth give unto each thin g its name and being. And therefore it c onfequentlyfoUowerh 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.
Chr'ifius cfh

And again

&

&

&

he faith, that in the inftanceof the apparitia fearfull fhaddow, faying , Umbra horrenda horrible or fearfull fhaddow did glide downwards, P'"icbliqua revolut'ione fitbterlabebatur ; Again, in another place, as Mofes faid, Darken: ffe wat pj^ by an oblique revolution, &c. 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 infinite 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. that there was contained water and a fiery fpirit complicitely, within thedark chaos or abyfle, it appearethby the revolution ofthe waters, up-^n the which /o/j;V, or the Spirit of the Lord wasc.irried,
t/^wi^jthe divine puiffance.

And again

on of light,

it

feemed unto him to be

'

&

Now

So that by thefe authorities you may difcern , q^^ be fhewcd you hereafter. namely, the dark firft principle , or porentiall being or beginning was , inanii oi Mofes ; the nihilum, inane, vacuum, umbra U- jq], abyfle , or terra vacua
as fhall

what the

&
;

&

,i_

^t.

ths materia informis, or 'nvifa,ol Solomon tht potentia divina (o{ Ef-V/'iid. tnitium omnium, the diVine puiffance which was dras^ ante omnia creata qu<s eratfons

thalis,oifob

11. 18.

&

created before all things

for fuch

was the eternall wifdom, before it did

a<3:

world.

The umbra horrenda, &

in this 4 Efdr.

6.

infinite in abyffo,

& potentia divina

in the cftaos

of
rintin. 3.

He: mes.

And to conclude

it

was the myfticall and com^licice number, which is

faid

4^
Oia
3
ilbin,ciim.

MofaicaUPbilofofbj.
faid to be pr'mclpa
'e

Book

3.

Lib. ie Cbrijio.

p.

animo conditoris condendtrum exemplar , the prtHcipali pattern the minde of the builder or creator ofthings , which were to be created. So thac all things were com'plicitely in the divine puilunce, before that by the emilTion cf his inafting Spirit, they were reduced into an explicite Being. And for this reafon,f;Vj-. 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 ofdarkeJ]'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
in

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 another place. Ex UKo principto ctiMa dependent, principium ex umfolo, ttpr.'rcipiunt
t:t rurfus extet princip. um^ ipfuftt t'^men unum pr aflat , nee recedlt ab Hftitate, one beginning all things do depend, this principle or beginning is from onely one. And Of

PJIH, 10.

mevetur

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.
Ofthcmate
till frii't or

III.
ifft:d

pr^cp'e

wh'ch

an {was revenledby the Sprit

of Cod out ofthedark^Abyjfe^ and hw the f^bflamiAll 0} the world was framed of it.

MAchmt

ALL
;

iffances, ( as

things were complicitely containedor comprehended in the divine puis already fhewed) which, in the regard of human capacity, was

Bcb. II.

J.

Cor. 28.

without form, forafmuchas it was contained within one deformed or invihble and Seed of all water, which was therefore called , the Mother of the Elements 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 deformity ; 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 myftiThe firlt matter our of which call works of the Creation, fpeaketh in this manner 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, and yet it wasfpoken rightly, becaiie that Goddid create the waters of Nothing But if wife men would elevare their thtt in the beginning , nothing was viuble. 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 confirmed by Scripture in divers places , for the Apoltle P<?/teacherh us in the place * before mentioned, faying, Fide imel.'tgimns aptat/ielfepcula verba De:, it: ex invi/ibilihiti 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 they were not. Sr. P.'/alfo in like manner faith, Df;/; el'igit ea qua rsn pint, tn ea
, ,
:

q-it

Seft.i;
tjtt:e
;

MofaicallPhihfifby:
to deftroy

fmi dtfirneret Cod makfth eUBion ofthe things ivhich are not,
For this reafon
alfo,

47
the thin ft
,

which are extant.

^wr// fpeaketh of the beginning

bytne

mouth of the

myfticall and learned Rabbies , in thefe words ; It is written in the htec efi inji/titudo ipfa triftm fixmbook oi Bahir, Nihil efi principium niji fapkfnia ; marftm cai>a/ffiic arhris nHmerattonum , c^aas vos tres in divinis perfonas appellare

&

confuev':fi:s qait eft ayfalutijfima ejfentia , ijU cum fit in abyffo tetiehrarum retraBa immanens, ociofaijue, vel, fit a'lHitt , ^d nlhtl refpiciens, idcirco dicitnr V^^ id eft. Nihil

&
,

Ktuclin. lib.

it

An. C lib,

, acnon finis ^ qnianos tarn tenuierga res dtvinas in^enti pAHpertate mttlqua non apparent hand feats atqtte de Us <jM<e mnfunt^judicumus^ At ftfn fe reverii fnhfijhit , turn Aleph tenebrof:tm in Aleph Iftc'idnm ita oftenderit ut ft ali^nid lux ejns. Nothing is the becoHvertitur fcriptnm enim eft, Siciit tenebnt ejus, ita ginnin^ b:it wifiome or fapience , and it is the infnity of the three higheft nnmeratiovi ofthe Cab alifticall tree, which yee are accuftomed to call the three perjnvs in diviity,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

five non ens

ilatiy de its

&

&

Becanjethat vje beof the Hcbrewcs, K\t\,that is tofay,Nihi ', or nothing , or no entity 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 accuftemed 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
:
:

'

''*'*"

him as Light. Whereby it is Evident, that though darknefle or invilibido appear unco our fenfe to be nothing in regard of that which is made manifelHn 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 waters, 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 puiflance 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/ materia, which Jerome tranflateth, ex invifa materia o Omnipotent, thy hand hath Creais

unto
,

lity

or as Jerome fpeaketh, of an invifible matter : that this generall matter was waters which the prefence of the all-informing fpirit of the Lord did vigorace and inat in a general ity,and termed them by the name Shamaim, and that the waters were the firft materiall principle, of which the woi4d
,

ted the world of a matter without forme

Now

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 immediatly 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

Whereby it is plainly argued that waters were the materiall principlebeing created or inaitedby the fpirit of the Lord, oiElohim
firft

day's feperation.

that

Forafmuch as chcy were nominated before the firft dayes work. Secondly, 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 waters by the fame word or fpirit , were the Elements proportioned and placed, their
:

Ruach

it

^""

''

feverall'

48
feverall regions,

Mofaicall Pbihfofby.

Book

5,

Pet. J.y.
,

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 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.il:ed of the Elements, it muHalfo 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 fuihined 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 confcquently of the whole world.

CHAP.
How the Cittholich^formall Principle

IV.

and confcejttently , by vh'tch the waters in getierall and elements , andevery thinf elfe in particular^ were falhioned, inforthe heavens 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, non finis and yet out of this n'hd \va^ revealed unro us nfinit y; forafor ngnens 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 exigence 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 whichis nihii\n regard of all creatures in the world, do iflue out of this eternall, extra omnia, in refpeft of it felf, in whofe eyes darkncfs us, but omnia in omnibus, 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 Hermes, after this manner Un^ts Dens Pater omnium (faith Paaf) ^ tifupcr omnes Eph. 4. 6. per omnia, ejr in omnibus; One God is the Father of all, who ts above all, and over all, and /n ipfo,funt omnia ; Of him,b]i him, and m him are all Rom 11x6 '"^^^- ^x ipfo,per ipftim ^ thinf. And Hermes, Derts efi circulus itnelten^nalis, cujtts centrum efl omneitludejiiod whofe center is all eft, circumftrentia veroextra omnia; God is an i>itcllcilita!l circle , Herethat which exifteth , and whofe circumference is without andbeyond a'l things. jifclep. 7. 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 Scriptures, 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 yet neverandfo made dark ^/eph to be changed into light yi/cph exift formally and pallet h not beyond the limits of his thelefs J heremainethall oneinhimfelf Even uniformity for, (as it is already faid ) His dari-jtejfe unto him is us his light otherwife, than we fee in the mind or divine menrall beam of man, that it is all no 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 contra6teth his aftingbeams within it fclf, yet it is all one and theiame in its fclf, without any alteration of the efsentiall identity. Icome to the purpole. The ApoIUe, faple^itia De: ; Cbrifl fpeaking of the^ternall Chrifl, faith, Chnjtus eft Dei virtus,

&
:

venue ofGod^ aid the wJfd^ni efGod. Now I will tell you here, as I have done Snpisntia(^ faith Solobefore by the mouth olSolomon, what this divine wifdom is
is

the

Cor. 1. 14. S*P- ? ^^

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. im.igo b^'.tMts llliits. f-yifdom is the holyfpifpecHlttm ftvemaciilaDiimajeft^tis

&

&

&

the vapour of the venue or power of God, and a Certain flowing r.'t , forth or emanation ofthe brtghtnejfe of the Almighty, the be^nty or clexrncfe ef his eter So that we may difcern nail light, and an immaculnte mirrour oftkema:elly of Sod. ofdifcipltKe

which

is

by thisdefcriptionof the wife-man , what isthefpirituall Chrilt , who is the wifdom, 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, ejrtaftverhum 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 ottingere ublcjue propter JHby Solomon it is faid to be, ommbtis nuhiUbus mobiltor , agile of allmovable things , and to attain and pierce am mundhiam: The frvlfteft andmoft every where , by reafon of its pitrenejfe atidfnbiletj ) it firll dilHnguifheth and feparateth the darknefs from the light , the obfcure and grofs waters from the fubtleor pure, andthenit difpofeth the heavens intofphears; ladly, it dividcth the groffer waters into fublunary elements, as by the words of thefirft Chapter of G'ff/.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. 7. 24

Sap.

u.

18.

*'* C^-Qindum ex materia informi creavit, Ret^elat thefe places in Scriptures J^*"* fund,imenta lux eft cum eo. Revelavit fun- -l^jj" ^^ ' ahfconditanovit in tenebris conftltma, damenta e tenebris edncit in Ittcem umbram lethahm, AqHilonem exiendii fnper inane ^cc\. 24. 5.

Mark well

&

& 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 Ecclcr.24.rf, viam fulgetro tonltruum : Coelos creabat

& & & quA germinant ex ea: fapietia creavit Deus terram. Sap, 7.19. Baruch. 3J, & ftabdivit prudentia, facit ut oriatur lumen in ca'is indeficiens, & ftcmnebulategit omnemterram. Facit anni curfui & conftituitdifpofitionesftellarum, f^cie ArBurum & Q ionem. Convertit in mane tenebras, diem in notlem mutat, vocat aquas ma- q^^ ,1.^. & effundit as fuper faciem terr^. Praparavit terram in Memo tempore, & replev't Tim. J. 104.* earn biped bus & quadrupedibus ipfam ejfudit Deus fuper omnia opera ejus, c^ y^ptr omnem carnem fecundum datum. Ipfa dentcjue operatur omnia, & Deus per ipfam operatur omnia omnibus ^ vivificat & animat omnia, ut Apoftolus. Ouare Prophets
extendebat eos, frmabat terram
ccelos
3.
'

yj-^^^
j

'^

risy

rf.i

.,

Pfal.

J.

in

ipfe

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 dtfcovereth the things that are hid in dirkyieffe, and light is with her. Shemakeththe foundatiShefpreadeth ons appear out ofdarkneffe , and convert eth the deadly fhaddow into light. forth the North upon the void or empty face of the abyffe , and hangeth the earth upon
reSle;

fwthifjg.

For God mad:

all things

by the wifdom which came out of his mouth, and com-

She pffed about the clrcu'it of the heavens^ and walked in the profundity of the abyffe. 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 ofthe earth, andfaftned

*^^

^o
the heaves

MofaicaUVbilofofby.

Book

3*

Pfal.

, andbroke np the Abyffe ^ and made the clouds to gather in a dew. She She hangeth sr balUnceth the waters or clouds by meafivcth waight unto the Aire, sure. She giveth unto the ralne its laws , and ordaineth a way unto the Lightmng of the She created the heavens , and did fpread them abroad. She faflned the Thunder. Godcreated the earth by her , and earth, and m^de the things which grow upon it. 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: whereH. ^^- upon the Roy all Prophet David doth rightly conclude in thefe words , Oh Lord bow glorious 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 fmall. 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 mortifieth orcorruptethit. Andlaftly, by his returning, or reftoringofitagain, caufThe which three myfticall eth both revivification and refurred^ion from the dead. 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 defeiStivetreatife , 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.
that the Catholick

By this

therefore that

is

already faid,

we may

eafily perceive,

Aft, or formall Principle, with his infinity of dilatations, or emanations, areinthehandsandvolunty of the Creator; who for that caufeis And therefore faid to operate by his Wifdome all in all, as is already declared.
immediata; principalifeu primaria^ the Schoole dittinftion , deoperatlo'te mediata, 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 effentithings

:

Ecclef. I. 10. ally in all

For the text

faith that

God hath poured

out his Spirit on all his

wTJ

Wifd*7'a'4

is in all things , and the heavens and earth ^"''k^i snd the incorruptible Spirit of God are full of it. A^ain, this Spirit is the mo(i aliive and mobil of all things') which

Ifai.

44. 14.

Eccluj.4-8.

being fo, what (I befcech you) fliquld hinder it to work immediatly and abfolutely 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 creature, 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 , immediatly, all things alone, without any afliftance, as Scripture tells us in divers places, omnid folus , (fr nullus mecum , J am ^S." JP-^OyAH (faith the Text ) fac'iens jEHOrA fl, who workman things alone, and have none to help or aid me. Ego SapientiacitcumlvirotuKditatemcnelorumfola: I wifdome compaffed the heaven aUne, &C. For this caufe St. Pmlin\h, in excluding all other effentiall afts or operations one
,

Vhilofofby. of this world, favingonelyihis which is from God Du fttttt quidicHntur i cxlo & in ten 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
i^
.

Seft.

Mofakall

^i

A-,

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, Waters, Animals, Vegetables or Mineralls, we do not acknowledg them to aft eflentiallyandbythemfelves, butby the Spirit of God, whoonely aftethand operaterh 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 ^' 10. in terra, vifibilia invifibilia, omnia in ifJo (-r per ip-. conditafunt univerfa in coelis r tmnia in ipfo cbnftam , Ipfe tn omnibus primafumfunt creata , fpfe eft ante omnes , Heb i 'i 10, turn ter.ens , nam in tpfo omnisplenitudo divinitatis inhabitat : In principio terramfun- Johii i. opera manutim ejwfunt cosli : Nam ipfe eft verbnm De aijua, davit y per aauam, ^ Pet. 3. terra creata Denique ef} fplendor gloria , CT" jf- ^^^' ' ^' mediante hoc verbo cce'i eram prim In Chrift allthiftgs in heaven and gftrafubftantiaDeiportans omnia verba virtutisfna

&

&

&

^\

&

&

&

earth are

made ^
all,

as wellvifible as invifible

By him and

Me is before

and all confflin him

He holdeth the

in him are all things created. Principality in all thin<Ts;far in

divinity drvelleth : In the btginning he ejiablifhed the earth, and the heavens were the workj of his hands , for he is the word : But the heavens were made the earth of the waters , and by the waters , by the a^ivity of the Word. To firft , and this divlne Spirit is the fplendor of Gods glory, and the figure of hit fubfl-ance, conclude, Tvhieh beareth up, and fttftaineth all things by the word of his virtue. By

him all the plenitude of

which

appeareth , that it is this Spirit of Wifdome which operateth , worketh , "uideth, 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.
it

CHAP.

V.

Of Plenhude and y.tcuitj,

and what trtte fulnefs andvoidnefs or inanity is.

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/fKitude 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 As well the Fathers of the Philofophers , as fuch as have been expert in Theology, have termed Mofes doth call it a deformed darknefs , or a it by the name of Nihil or Nothing darkabyffe. Hermes, a fearful! or horrible fhadow, void of fliape or form. The P/ato maketh ir a Cabaliltsjapocentiall being which is as yet nothing in aft. 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 vacuum, faith : -riquilonem Deus extendn fnfer inane fufpcniic terram fuper Nihilum: God did extend the Nonh upon Inamty andVacnity, ar.dhe hangeithe Earth-.,
t
-.

NOw

&

&

upon Nothing,

elfewhere, Revelat fundamentaetcnebris , Cy" educlt iu lucemumbram Lithalem: Go^revealeth the Foundations out cl Darkneffe, andmaketh J ^ib. tt By all which , \\i argueth that (^acuity , /the deadly (h.idowto appear' into Light. anity. Nothing, and D^ir^nefs , are one and the fame thing to wit, Vanity, Inanity, or Voidncf^;, bscaufc that all fulnefs and plenitude is from God inhisaftuBut God did nor as yet fliine forth unto the world , and therefore all propert V. as the firrt deformed matter of rhe world was void and deRitute of all inafting For this grace, and forinall goodnefs, it was faid to be Fain^ Empty, andDarkneft reafon H T.
:
-.

And again,

11.

Mofaicall Philofifby.

Book.

vacua: The reafon ilitf/i'-f faid , before the ad of Creacion, Terra emt ianh 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 calleth 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. Wherefore the Earth that was before the revelation of Gods Spirit inane and voidis 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

Wild.
J.,

I.

'

john'i.'

'

Epber.4. 10.

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 The incorruptible Spirit of God is in every thing. Per hanc huem Spiritus ifie^ ontni ret By this light the worldwas made. And the Apo(^l:iithSt. Joh/j") nmndns eji facias ownia: Chrifi filleth all things. Whereby we may perceive, [Wo., Chriftiuimplet 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 Forafmuch as the utter abfence of the eteris held fo horrible a thing in Nature nall emanation , is intolerable to the creature, becaufe that every thing defireth fervently tobe informed, and that by a naturall appetite, andaffedion, and therefore 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 becaufe 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,

A'lantis Otnnipotentis (faith he) mmdumex in: materia c^eavit : The hand of the Almighty created the vforld of a matter withformi outform'. that is of an inane and void matter, and confequendy oi Nothing ot

the

Wifeman mentioned before

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 It is no marvail thouijh tobe reduced into Act, by the prefence of Divine Light. 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 effentially 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
:

T'jh. I. J.
I.

yb.

^
'

^'

without any adhefion unto matter or Subjed, therefore it is no accident. The Major is proved by >^r;/fof/f's own Axiom: which is, ^ccidentis effe eflincffc-,aut adharere 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 Light in whom is no d.irkneff. And .igain, t he word is defined in another place 'o be 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
of
his difciples, as

M(faicallPhilofofbyl

VamafccK, and others,to conclude that eternall light to be an accidentjwhich did emanefrom theefsentiall fountain of light , to vivihe and illuminate 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.

yj

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.

unto you the births and beginnings , firft,ofrhetwo natures, or eflentiall vertues , which proceed from the two raoppofite dicall or maul principles aforefa'd ; and then I willexpie{{e unto you the conditiWill in
this place relate
a<!^ive

ons of thofe two paiUve ones, which are derived from the effects ot thole two muYou muit know therfcfore, that as the potentiall o: dark principle, tuall adions. of is contrary and oppoiire in his effentiail property, unto the aduall emanation light beginning, fo alfo have each of them manifetted , or brought forth into this world, two oftsprings, or effentiall properties , which are oppugnant in condition , and flat adverfaries in their nature unto one another ; and thefe two adive vertues areC/iiand Heat : Ofihe manner of produdion, and the feverall conditions 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'-ivation , 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 unto 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 movethnot, 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 verity, 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 in p;^ felf, according unto that of the Philofopher Hermes, Monas genera': monadem ardorem,One b^getteth one, a/id reflected h'-s beam or heat into itfi'f; that is to fe reflexit

&

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

d':Buatttr
:

Sap^
jteucl.lii.$.Dt
art.

eMtiacHmeffetinahyffoteyiebrarHm retraEla^ imntanens ociofa^ue

& admhilrefpiciens
When the divine faIn this

Vm,

i.

e. Nihl/, dicitftr

in cjuo flatu

Aleph tenebrofum

Ctb.

fience was retracted in the abyffs of

t}}in'',itvDtis

d-irk^effe, re[tingflill

and quiet, and refpeBino no-

efleemed as noth'ng

andin that ejtate itwas calleddark. Aleph.

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 Nature is meerly a fimple, eflentiall , and formall purity , exiltiog in himfelf , and of
himfelf.

,^

^4
what
Wird,7. 3a.
faid

Mofakall

Philofofbyi
is

Book

3J

himfelf, and therefore he being but one efsence,

efsentiall property he pleafeth.

And for

this reafon

able to produce out of himfelf the divine wifdom is ,

tohz, ffir'nus untciis multifilex^onz fimple

fpirit in

fpel of his efsentiall properties.

Now that this efsentiall propertyj

efsence, but manifold in reor nature of

Cold, is the formall inllrument, or inltrumentall vertue, whereby God doth operate 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 nature did effeft by his Heat or adtive propert y, it is made evident by effed ; for whan
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 into 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

the

Esek 57

9.

through rarifaftion made invifible, and that which by dilTipating of parts was made tranfparent light and diaphan, is nowby the Northern properties contraftive vertue, 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 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

that
it is

flain perfans,
at his

&c. Whereby heargueth,

but one

fpirit,

though

it

endueth

PfaJ. 147 4.

pleafure afour-fold property. And now to confirm all this which is fald robe do but mark X.\m words of the royall Pfalmill, Jehovah emit:'.: nlvts fttut lanam^ ^'^^^i prttmam ftcm cineres dfpcrgu, dejictt gelit tiinejuam frufitf^coram frigore ejus qmi conJtftat ? Em'ntensverbHm liquefacit ifla , Jimifi ac ejflat veatumftfut/t ^ ejfh4U/:t aejun.

Go

like as cobbits ,Trho

riOrtherti cffeCls.

fendeth forth ihefow as woolly andfcatteretb the frofi likj a,hes , c^fieth out the ice ii able to rvithflandhti cold'>.Hefend:rigforth his wordliquefieth all thefe

rf-<zw;that is, the

So foon as he bloweth or breatheth forth his wind , the waters do floro 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. Secondly, that the property of cold is attributed orafcribeduntoGod , in his northern 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 arrendeth on the revealed, emanating, and vivifying divinity. Fourthly, thar the effects

Tob. J7,^.

10.-

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 Theflro'^g GodbrinaJ'^b. Dens fortis edit jrlac'.em fiata fiio,flaf.te Deo concrcfcit qehi
:

eth forth the tee by hii hreath-.G dblowi'jff^the ice

is

:ngedered.

condude

therefore,

-that cold

the effentiall ad of the divine puilfance, oreternall fapience , fhrovvding it felf in its mantle of darknefs, and therefore doth manifeft the divine volunty in that eftateof his,by theeffeds, namely, in that it draweth from the circumference 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
i';

of infpiffation , contradfion, conftridion , fixarion, imnobility , ponderohry, reft , cbtcneracionoc darknefs , of mortification, privation, tlupefadion, 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
efficient caufe

his

Sed:.

I.

MofakaWPhihfofhy.

^y

hisemanacion from the center towards the circumference , and revealing himfelf upon the dark face of thcfAbyfle, niaketh theinvifible ow or/'o/fnW/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 feneThe mofl agile atjd movMe of all niov^h e trans fen attingeus propter rnHndttlam ejus things, piercing through all things by yeafon of his purity. So that as the other pri-^ap..?. 14vative or Northern property , did produce rell and vacancy from operation , by attraftion or contraftion from the circumference unto the center; fo in this his poot fending out his fitive or Southern and Orient property , by dilating himlelf adive beam, brightnefs or emanation, from the center towards the circumference, he doth beget and procreate motion, being accompanied by the effentiall At of Heat or calidity, whichoperatethcontinually upon the effefts of cold, in refifting, 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 exiled. 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 operating 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 Orient : 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 fedln<r forth his
:
-y

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

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 anddiffipateth 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. 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 fubtiliation. 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 operateth 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 otherwife 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 waters 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 turned 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
that
:

&

13.

J^

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 totally ablent. Now moyllure is as it were a mongrell , begotten between the two
:

oppoHte

proved thus. TheNorth windby his dominion turneth 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
actives
,

which

"

is

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 Subftance, whith is flu\iblei^wfn, 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 taken 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 upon 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 changes, that even the vilible waters, were firft made and derived from the invilible wajters, according unto St. /'^w/'sdo^rine before mentioned : For Heaven was before 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 Catholick 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 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-informing 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 being 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 ator. 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,
and darkned
,

as it

Fire,

, : ,

Seft . I
fire. Sec.
is

as in

Mofaicall Thilofofby. nuny places of Scripture we find it it muH needs tollow,

,

^j
that he

as particularly

the agent, as well in the contraftion and dilatation generally,without theGlafle, 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 contracted 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 And again, it is moft apparent, corporall vacuity ftiould be admitted in nature. 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 Now that the fpirit of life, which giveth this heat unto Man or B;aft , is dilated. from this eternall Spirit, which (as the Apoftle faith ) doth vivifie all things. Scriptures do in many places,ibove and hereafter mentioned, confirm- Again, the Prophet calleth this one Sfirit from the four winds , to breitthe into the d?ad carcafes that Thus you fee it evidently confirmed by an ocular demon- ^"''' they might live again. cold doth contract , infplfsate , and make grofs the induded aire ftration , that , 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 behalfes, the two notable errours of the Ariftotelians whereof the firft is manifeftedjin 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 together, 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 purpofe 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 myftery ofRarefaftion and Condenfation, with the manner of the variety in the heavenly 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 efficient caufe of Creation, Generation, Corruption, and Refurre^ion.
:

?' *'

7h9

Mopttcall Phihfipby}

Book

4,

Th fourth
The Argument of

Book.
this

Book.

HEretn iitxfrejjedthe
where
alfo it ii

univerfall mj^ery of RirtfaBien andCotidenfmon ^ 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 ad 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 otis^in the generall Element of }Vaters.

ii

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 {haped 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-

Cor. \t.6.
J.,

^
*

Wifd 8 .5.
Heb. 1.3.
i Per. j.j.

Ephef.

4. 10.

W^fd 7

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 without a jiiftoccaf-on, repeated by me, DeusoperatKr omnia in omnibus, God work:. ^^^' "''' '" "*'' ^ ""^ David^ In fapientia omnia fecifii. Thou hafl made all things in thy rviflam. And Solomon^ Sapientia operatur omnia, pyifdom rvorketh all things. And the Apoftle in another place, Chrifiusvortatomniaverbovirtutis fn, Chrifl beareth all things by the vfordofhis vertue. And St. Teter, The heavens rvere of old, and the earth T^^ters, confifiing by the word. Again, St. Paul faith , that Chrifi is "f^*"^'"'-' ""'^ 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 mokilior^ 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 aftivicy 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

on

&

beams

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 ePirn. 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 Whereupon it is after the fame manner ^ that'the light is continHatedstnto the Sun.
evidenti that the vertue of heat is effenriall unto light , as the ail: of motion is never abfent from the emanating brightneffe. I conclude therefore, that Rarefaflion is nothing elfe, but the dilating of water by heat , which wasfirft contradedby

11.

cold ; and Condenfation, on the other fide, is a contraction, or (uckingand drawing 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 privative 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 operating 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, accordingwnto 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 the Chapter following.

CHAP.
How
this

II.
heittg^Mt
otie

Divine fpirit or

Ruach Elohim

in-Ejfence

workjth

both by his -AngelicaU, and Aflrallorgans inthis fttblnnarywoi'ld, after

a four-fold manner,
of who principle of THe Eternallby whom vvifdome> Apoitlethe Angels, Thrones, whom and teacheth us the
fpirit
is

inltiall

all

thingsjarid in
fete- Colofi.itf.

( as

the

fiates

and dominations were Created, doth operate by his Angelicall Organs of a contrary 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 execution 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. Angelsfiandom the 4. Corners ofthe 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 congelation 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 efFet 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 cjuaft Quis 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) Mt. 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
did
rife

j\iofaicallPbiloJdfbj/.
Angel'?

Book

4I

Apec.7*3'

from the Ea(terly angle of the world , and did command the forefaid fowr which had dominion over the four winds, as vafTals unto his will. For the 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. Governours 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 Ome^a. Now that the Sun by vertue of this omnipotent Spirit , whofe immediate I. Apoc. 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 cutla, in circiiitu pergit fpiritHS; Ihefunill/tfirAtingall For this reafon alfo, the Phil ofophers have thiijgs-, the a'r.e or fpirit moveth nbo-tt. called the winds J itaei 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 felffame 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. goverwhereby it is manifeft, that they have all nours of the winds, with their legions 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';, Ageli Deivalid'Jfimirobire, effi'

clemes vsrbiim ejus, attfcultitmes voci ejui^ min'firt ejusfacientes plACitam. The fhong i^ijlirs , and henrkjn nnto his V'Ace^ are his Qjii facii attgelos tuos ventos, etminiflrus tuos :gnei And i^.\m , to perform his will.

Angels of God which dj execure his word

ttre>jtem
;

Spiritiis, Flatus)

evident, that rhe eternall 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 elements, 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, acit is

ivho makefl thy angels winds or fpirits-, ( for and thy mi> iflers fi/imei offire. Whereby

Ruach

lignifiech

renin',

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 difficulties and fcriiples , which have not a little troubled the Philofophcrs and Theofophers of our age, touching the principle tabernacle of this all-adlingand creating Before I pafle any further in this my (fory of Condenfation Spirit in the world ; 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 emperiall government ofthewo;lds Spirit, and the formall manner of production of

Meteors, doth

contilt.

CHAP.
ti'hat the cavil s
n
*

III.

of this ofir
r
.

a<re

hath b'en
*
I

touching the feat of the a'l-crtating and uialfo

verfall inatlinir Spirit in ttis world.

-T

And htrein
/*

it is

proved., thtt
111

Jerom'j tran.
1

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.
/

V^

T\

*_

.1

^_a1_wK>

r*^

ai*

If.

>

.nJv^ivr

And
is

'a/l/}y ihe reafon of the errour in our latter Tranjlatioas, herein, according unto the Author's capacity, exprejfed.

Pltl 18

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 i; Hebrew Tc:xr ; io'-. Jerom being of greater antiquity, howfoever hi found rhena^^'^ ^^ rhe Hebrew which he tranQated, interpreteth the firlt verfeofthe nine{

teenth Pfal

of

O-st^/'^
;

/'o/'V ^'"-f ^''^*''*<^/'"" /""'"''' /'"'^> '^"^ ^'"^^

P"'

^"^~
and

i>ernacie i the fun

Pagnine making ufe of the fame Text, but perchance corrupted

Se^.

I.

Mofaicall Pbilofopby.

61

and altered from the Onglnall copy, and therefore conltrueth the Hebrew thus.' the heavens. ^nd / calii p 'fi'-h So.'i tabernacHiHm: tie made for the Sun a tabernacle Soli d^fpofutitentor'tHm in /': He made the heavens a favlllioa Tremelitui expounds it

Verily if we conliderall things rightly , we mud imagine that either fortheSti't. 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 lana 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 Hebrew 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 labours could no way be undervalued, being compared unto either P^^w/wf or ^remelUns. 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 HieTonymtM UbrHm Jecz-ira multttm, ftpt) no^urna verfaret mann atcjiie diurna^ venifr j, ad eumfilia vocis dicitur, qu a jubcret ilium tribnt annis volamini eidetn infudare, & C. fs Ouo faHoyJe ab ipfo Deo virthtes &potr/tatesj^lphabetort4m et E/ementariarum commnta-

guagej to undergo

&

^.j ^

ctbd

PJat d'.fpofnipntm coHJugationis de I 'bra creationis ante novetionam ajferebat reperifje rat.Inde ad poficros Alphabetic aria hxc cabttla,idefi receptio,tranfmigravit,per c^uam Arcana 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 ofihe 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 profound 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 Authority, but could difcern between the true and corrupt Text in his interpretation, and therefore that we may neither accufe the later interpreters for their expofition, nor derogate from St, Jeron^s labours, which deferve an everlalHng monument, 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 conftruiStionof Sx..Jercm, as I will particularly prove and expreffe unto you by thefe Arguments following. Whereof the firtt is taken from the main Subjetl of the Chapter, wherein thefe words Pofuittabernaculutnfuuminfole are mentioned , as alfo from other Teftimonies of holy Scriptures. Next from the myfticall and cabaliiHcall 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 therefore it mult as well be in this Pfalm intended , that the divine Spirit doth plentifully , and that effentially inhabit this illuftrious palace of the heavenly Sun , as
:

there

'

6z
there
P&l. ip.
I.

Mofaicall

VbHofi^,

BooL 4.

it is related that the heavens are full of his prefence. But the fame Pfaltn be*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 confirms this more plainly where he faith; Sol illuminans -per omnia reff exit; gloEcclus Aii6 ' 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 primagenita; in calis feci ut onretur lumen tndejicleyts'. I c ante out of the mouth of the Almighty, being the firji hogotten ^ 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. Jit, ] he great Lord (faith the text in another place) made the Sun^ and by hid Commandemcuts he caufeth it to run hafiilj, &c. As if he had faid by the Divine Word
:

&

But this will be better proved hereafter. the Sun did move. Touching the fecond, which depcndeth on the cabalifticall enucleation of the Hebrew word, for the Latin word 5a/ orthe5in Englifli, is written thus in Hebrew "Onv where we have two TUor 5/?/j,which the CabaliWs do make the Symbolicall character of fire and light, ^nd D 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-

Mem

luminated with a double proportion of the divine emanation rtreaming down, or flowing; from the Sephiroth or CsbalilUcall numeration called Tiphereth or pulchritude and beauty. Whereby it is argued, that this heavenly mafs is made a Tabernacle 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 earth and heavens. Sap. I. Concerning the third The Theologians do affirm, that the Light which was exKtfol. TheoUg. 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 al of that Eternall Spirit which was carried on the waters and therefore that Light which is in the Sun , doth participate 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 manfion 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 Saviour Chriil his dodrine) ihut Bonum zndperfeitumh onely God. Now the Macrocofmicall 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, glittering 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 intp.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. .. And again , is it not proved before, by the Son of Sp-ach , that the Ecclut'ii^-''^- '"''S^.'^"^'"^ ' 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^
Aritfimeticall regard
,

^j

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 / //;Viw. 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 circumference, in the which all his illuminating power doth conlift , beino that the circumference is nothing elfe , but afemi-diametrall dilatation of a punttuall and And this is the meaeffentiall vertue , from the center unto the circumference. Veritas, ning of that Axiom in Philofophy, In medio confifth virtus Now if that
,

The fifth ftiewcthj how by an

&

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 thefuperficies 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 Hence is it, that God is faid to be the center of all whofe circumfevaft world. rence is no where; that is to fay, in and overall, and beyond or without all. Neithat I fay, the in-created light is vilible , in rether let it feem ttraiige unto any gard of his tabernacle which it endueth , being that Scriptures do teftifie, that he is
, , ,

a conjumingfire.
trightnejj'e.

And again that thefpirit ofwifdom excelleth the fun andfiarrs in And again it is faid. He is attired with light as with a vejlment. To con,

ptter lumtmsy and therefore there can be no light, either vifible clude, he \ifons this world , which is not from it. i5oth not St. Paul feem to aver, or invifible 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 refpeieth 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 So we imagine, that a chord may bridge ofthe Inlhument unto the nut or head 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 therefore 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 accord 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 unto unity, as the diapafon or perfection hath unto an unifon. Now this bright emanation, 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 mudi , or Joul of the world. as this royall and moft confonant DiApafon , doth comprehend in his capacity the other two inferior accords in Mufick , namely, D,apente-, and Diateffartf,(frr 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 vivification 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 tyc]ttinoliially they put oft'thi;ir flowers and green apparell, and begin to mourn, as it were, for his departu'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 vivification, 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 Doth not the effedl wonders upon the earth, in healing, reviving from death, &c. facredText alfo aver,that Sapieti^^t Dens ejfHdnJupra omnia opera fuajecandum da^

Now

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 This therefore is the chiefe fubjeft of this Pfalme in the Sun in abundance. 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 And thereupon Jo^ faith, Ccelos ornavtt Deut him, to bedifcerned out of it
:

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 difcovered : And again the philofopher Heraclitm, Si folem e mundo fufluleris , <]uid eji TtofirumCorpufcHlnm , fidefit anima} Nulla ibt contraliatur vena pulfatilis^ fentien-

dum nullum inefl

'

Nullus in eo vitalis ha'itus aut refpiratio : If thou takefh 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 injudicium
,

arvay the Sonne out ofthe world,

fpireth by his light, life , and heat mall light unto the fuperiour.

unto inferiour things and

light
is

belioweth for-

Now this

a certain fimple al,

which

Tim!

tf.ij.
*

Aa
1

17. 2.?.

convertethunto itfelfall things, by avivificallor lively heat , which penetrateth ^^' things , and concucSeth their vertues over all , and withall difperfeth and exp^lleth away all darkneffe and obfcurity. Whereby it is apparent, that if the lifeift.
John
faith
;

Judcch. 16.17. ^encrall be in the werdf as Sr.

and

li this cathtltch^ fpirit

of life vivifieth all

Sap.7-JiCor. i.

^things
r

Sap.7.M.

'

isSt. Paul mdfudth z^xvCi-, 2.nd\ix.\\i fpirit of wifdom be brifhterthonthe ^^^ ^ fimple andpure sy fuifit, which is more mevablc and atiivethan all things , and t f ^ '^
,

therefore

,;

Sea,

i.^
ift

Mofaicall Pbibfofby.
all
;

S^

therefere operateth all

zs Solomon

and

if ii

fene.rateth a' I things bj reafon of hit purity ^

thefe properties are found in ths folarvertue ; Wliat fliould dirtvvade man from chinking, that the Hebrew Text was not rightly underItood 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
,

hkh

and

all

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 fubalternate 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 creature 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 thakj 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 itlchariot and horfes ofthe 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 another 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 otherwife, than by Gods effence , which is in and over all , becaufe that in himfelf he is onelyeffentiall, and therefore accidents can be attributed unto him: andconfequently 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 oSo'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 unrighteoufneffetecatife what is known of God is made manifefl unto them , for God hath revealed it unto Rom'i i.i*. them. Fr 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 theJ 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 darked;and therefo e in faying that they were wife^they became fools, and changed the glory ofthe incorruptible Godyinto the fimilitude ofa corruptible man^and of birds, andoffourrfootedbeafts,andofferpets,&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 figK nihe
'

% J
'

Mofaicall Pbilofoiby,

Book.
i

4,

riiEe, that his everlaflirig vertueanddivinity is in the creatures , an thar" k.appearerhoutof 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 But Solomon coiifirmeth the above mentioned pla:e in the incorruptible Spirit. All men are va.n by natme who arc ignorant of God. and cannot hnder[hvid this:
-^

'

'

workmM

h':m that truly is i hy [ucb good creatures of his which they behold, nor ackyowled'^ the Wherby he argueih, that divinity in the by the confideration of his ivorhj.

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 And therefore I conclude, that the Prophet faid rightly , and inftruinhabit it. 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

homo generam hominem That the Sun ofid not ackno wledg with Ar^Jiotle that Sol 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 , fending 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 iilAnd this is good doftrine which arrogateth all vivifying actions, leth all things, 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 Interpretation teacheth man, that the Spirit of God is in this bright creature of heaven, and therefore teacheth us to adore the Lord, and not the palace, being that the ignorance of the divine Spirit's being, in the beauteous creatures, hath been the 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 knowledg , 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 TaJo'j. i^.i 3. bernacle. And now to ourlalt Argument , wherein I will flnew you, how by the aflertion of certain wifePhilofophers, that expofition ojerom feemeth to be confirmed. Salchone, (unto whofe opinion alfo St. >^y?' doth adhere,) Qualibet Every thing doth challenge res tantum Jibi Dei vindicat y quantum capax eji Ittminls unto it felffo much of d'vinity as ft is capable of Light, But the Sun is the brip;hteft Ergo, it poffeffeth abundantly the Spirit of divinity. Many creature in the world Philofophers therefore confent in this, not erring from thetenent of Scriptures, namely that In lnminenumen^ in nnmine lumen : In Light is divinity , andmdiv'rnny is Light. Nc loquaris de Ijco fine Lumine Speaks mt of God mthatft hli)d Plato ijoh. '-I Pfal. itj- * Light, Doth not Scriprures confirm all this, in faying that God is Light, and that Deut. 9'. 3ve^it'*rfen ^mi^ttf eft Limine quafi veftimento : He is clothed rrith Light At with a gar:
:

&

:"

ment.

Seft.

I.
verily,he is faid
to

Mofakall Philofopby^
be a coHptminafire.l

^j

mem. Yea

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 Spirit's p efen.e, adion and emanation, or his abfence and rett. And this is eafily demonltratcd 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 Again, the further the Sun is from us , and the deepe'r precipitated lowelt. 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. Neither do we fay thar the whole reafon of Condenfation and Rarefadion doth proceed 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 caufeth 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 mutation 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 of Conder.fition and RarefaBion.

AH

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 generall 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. Omnia menfur a^ nHtneroque., his due place. And hereupon the Wifeman pandere, 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 heavens is invifible by reafon of its rarity ; in like manner are the (iarrs vifible by reafon of their denficy For it was Condenfation that caufed vifibiliry and Rarefafadion, which is the occafion of invifibility. And yet for all this, it is not concluded 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 included Light, and fo according unto the proportion of hat eternall formall fire,
:

&

which

^8
which it
retaineth

MofaicallPbilofofbjf.
unto
this

Book

4,'

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,

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 For this reafon therefore (becaufe intheabylTe, in giving of them life and being. each Light had a diverUty in proportion of formall brightnefs and meafure of corpulency) 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 raateriall 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 contracted 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 andRarefaftion, whereby both the invifible heavenly Subftance, and vihble celeftiall bodies 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 ation in Condenfation and Rarefattion, before the apparition of the Sun in the heaForafmuch as they will have the daie'sRar^aftion, or deare heaven to be vens occaftonedbyanemilTionof Light, ordained by the divine will or aft of this Omnipotent 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 Tnus therefore we fee out of the conalfo caufed by the facred Spirit's volunty. 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 into the Tabernacle or quinteflentiall fubftance of the Sun, which was extraded d'e ofeufrimi by the Spagerick or feparativeadionof the divine Spirit, out of the huge deforViei. 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 orabfentinghimfelf 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 So alfo in that feafon the common fublight and day bat fliovt and faint in heat lunary Elementis fubjeft to Condenfation and Incrsflation, and therefore is conftrainedor 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 fortified or made ft^ong in heat; and then the common fublunary Element is apt for dilatation and fubtiliation, being eafy to be inflamed and fet on fire wirh Lightnings, conifcations, andfuchlike. But I leave the hiflory of the Condenfation and Subtiliarionof the arrhereall Spirit, to defcend unto the like aits O" conditions in the fublunary Element.
is,
; :
'

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,

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 this generall element is by the breath of the divine Spiorbe is called z^^cher. 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 aAnd this is proved, firft, by gain the vifible water by condenfation is made earth. 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 coagulated water; nor vifible water any thingelfe, but invilible air, reduced by condenfation to a vifibility; nor fire any thing elfe, but ratified aire. And, in conclufion, 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 catholick 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, becaufe 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 eftateixito another, by the Word or divine Spirit Ruach ECohim^ I mean, by the eternall wiTdom; 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-mutationsj whereby there is an evident rotation made in it , out of one nature into another, which are therefore rearmed dilUnft elements. 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 commander 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-governoursof them, to alter and change the invifible aire into vifible dupes, when and howhelifteth And firft touching his generall ai:, 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 denfas 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 bringeth forth the fore-named vifible efFeds , and that onely by Condenfation or Rare-

Since

Now

'

We

&

&

faftion.

^o

Mofaicall Phildfophy:

Book

4,,

faftion, which IS infmuaced, by giving weight unco the aire. For by Condenfacion , he converteth the invilible aire into vilible clouds , and then by a profounder

WJM.

7.

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 cermnew , 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 difpofition of the cold water. Again, on the other fide, by rarefaiion, 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 various , have divers andfundry names, namely, of fire, water, and earth, impofeduponthem. 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 into another, are the angelicall winds , which he hath ordained to blow from the four For as before I told you out quarrers or angles ofthe earth, in adiverfe property Solom(.K*s, doiirine , that this wifefpirit was onefimple thing in effences but man'fold of 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

Pfal 147 4.

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 , fnow, hail, and ice AndthtKiors David taithy Deo efiittent^fermonenffMum/Kterram , 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

like rvool
,

word upon

the earth

tt

runneth f wifely
t

rvho

ani

d.fperfeth the frofl like ajhes

and cafteth down

his ire

bnngeth forth the fnow I'.k e lump s who is

;

aga'mflhis cold} Sending forth his word., he licjue^eth or melt'th all thefe , fo Our of which fpeech foon as he bloweth forth his wtnd^ the waters do flow forth, &c.

able to

reftjl-

Job. 57. J.

firft,thatitis but one word or Spirit of God , which both by a northern contraiion doth change the fublunary element into an earthly condition, and hard and vifible confiftence, namely, when he bloweth from the North, ( 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

we may gather,

&

Abjkkuk-

3.3.

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 windingenerall, 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 vaporous, airy, humid, and hot , and will eafily by the concourfe ofthe northern fortitude, 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 aiion,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'^'-"'^ 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 babringforth ice by his breath
y
,

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. mortretur. The Lord commanded a hot And-hmning wind^ or a areti& pettit animeft^ti 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, 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 faith in his anger, Amos. 4.9.

&

&

aurigie multitudincm hortorumveftrorum, Mifi in I havefiruck^you with a burning winde^ and havebla^ -vos fefiem pro ratione t/Egypti, ftedthemultitudeofyour gardens. I have feitt amongyou the pefiilence-, after the man'

Fercu/fi vos in vento urenti

& in

JEHOVAH

jiof

ner of that f(i/gypt. Again, Poflquam veniente Euro^vento jEHOytjE a deferto afpendente exarueritfcaturigo ejus-^^ fccatusfaertt fans ejus, After that byEurusjhe comming and ariftng out of the defert , his fpring and fountain was wind of jEHOt^-^

jg
'

drjed up.

grandlne , omnia opera manuum veflrarum.l have fhuckjyou with a bjtrning winde,&with hail, even all the works ofyour handfi &c. Whereby it appeareth, that at the bla(t of thefe eafierly winds, the aire
Percujfi vos vento urente

And Haggaj,

&

'^'' '*

'

'

or caiholick element becommeth burning and fiery , fo that it heateth and enflameth 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 formall ad in each Angell of the four corners of the earth , ( of which the Apecalyps doth make mention ) hath an e(fentiall vertue imparted unto it from God, according 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

p^

__ ,_

common

element

is

daily

informed anew, and altered

by the formall or

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
effentiall
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 unto 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/ff?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 beginIanfwer,thatifthey liftenunto St. P^f^rj dodrine , he teacheth that f/:'^ ning 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 water the groffer part of the Ayrc. For doth not the Apoftle P/Jw/telLus in the Text
be'fore

-2,
1 1.

MofaicallPbiloJopbj/.
tfMt things vifible

Book

4.

Heb.

wreprft of things inviftb 'e > The change therebefore mentioned, vihbleorinvilible, are effefted by the CondenI'mg or contracting fo.eof allchin'^s
faculty, and property in the all-ailing fpirit
:

And the reducing of them againe from

the Ratifying or dilating ai^ of the a villble edate unto an invilible J iscaufedby as air was chanfelf fame Spirit in eflence, but differing in property : And therefore 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 how is it polTible that fo many waters falling from the Clouds, ff this were not , nor more and more augment the Seas, and diminifli the Ayrefor why fhould Aiould 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 inviAgain, if thefe vvere not fo , the brimftone, Stones, and dult, which, fible Ayre 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 demonftrations, as I have learned out of mine Experimental! glaffe.
:

The Demonflration.
regtonofthe Calender- or Weather-glalTe, unro fummity or top of the head, there is nothing but a portion of the common inthe namely, the Aire within it; But we fliall find even in this little vifible element 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
,
;

We find, that from the lower

bloWjit dilaierhandextendethitfelf all along the neck of the Glaffe, andbeateth down the water unto the lowelt degree, by reafon ofitsexrenfion , fo that it appro-ichethunto the nature of fire ; forfireisfaid to be nothing elfe, butaireextreamly 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 extreamly 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 growthickcr , 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 fublurary 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 thickened, .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 Element , 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 imagine 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 ignorant, 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
tj.

according untothe nature of tfie four winds , and therefore when the dead carcaffesfhould live again, the Prophet faid. Come from the foKrrvinds, O Spirit , ''''d i^/ojv Ezxk, 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 proportion; 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 of an Arithmeticall progrelfjon, after this manner.
:

by way

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
conteined its inafting property within its potential Nolnnty or Dark-, 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 emanation of the in-created Light, out of the potentiall Unity, at the prefence whereof thehumidnaturedid appeare out of the dark abyfle I. o. in the fhape of waters, fo that the light and waters as aftive and palTive , are ranked next after Uuiro. Light. T ty thus, ^ o. Water. > then by the fiery Spirit of eternall love and union, thofe
fliine forth,
,

nefs

two
all

oppofjt natures, are joyned together, into the nature of heaven, byafpirituunion, 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.

'

^o.Aire. So. Water.

v C
)

The

laft fcale

in the Progreflion
is

ofthe worlds Creation

thus,

To. Fire. Jo. Aire. ^o. Water.

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 Hfrai?.f,hatb,according unto rhe Tenor of ^</o/f^, defcribedunto us exErat umbra infinltain abyjfo , acjita ifuper actly in thefe words fpiritus tCKUU p;g,^

C3.

&

itelle[}alfs per divtr.am

ff.b

arena&

potenttam in chaos ineram : floruit autemjpleudor fanclus, qui humidanamra element a dedHxit ; cumque indlfiiniia fuiffent, levia pofi;

modnm in excelfam rea'onem provoiarunt, gravia fub arena humida reCedemm

His ItbrAiifque rebus,
cjti!q_/ieo

difttn~

SpiritH vehebantur

abyffe, moreover water and a fub~ was bj the d.vinepi^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 refide 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 natil

/w, &C,

^ n infinite jhadofv or darknefsvas in the

emicult caelum feptem in circu~

inte/URKallfpirit,

ture

y^

MofmaUFbilofojkf.

Book

4;

ture inro another; caufed partly, by the absence or prefence of the Spirit, riding in Hence therefore proceedeth that alhis charior or Tabernacle, which is the Sun. 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 never 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 lermino a quoy unto the compliment of generation, or compleat compofuion, namely

8. tancjuam ad
.

Terminum adquem.
fliall

nerated 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, fourfoldly altered in his fimple nature, as (hall appeare in this which foUoweth.
cr;

compound

have

its

And again, the corruption or refolution of that Termmam a quo , or beginning from the degree

CHAP.
The true Mjftery of
Getter Ation

VI.

and Corruftlon {jtlfo a touch of Re-generation

or RefHrre^itn ) is, afer the doUrine of helj/ Serifture^ herein E.xprejfed.

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
S

not

another Spirituall Principle, which

hidden in the center. Soalfohavewe manifefted unto you is Light, now (bining forth of D^rknefs , and thisij that only which informeth, vivifieth andanimateth all things with life. I For the three Divine Perfon was told you that all was but one effentiall Unity 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 participate 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 withdrawing 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 refurThe firfi that rijfe aaain front death unto eternaU life. And in anreciioais a morttiis fenfe it was the caufe, that //<?/ raifed from the dead the child of the widother 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 I will therefore exprefs unto you out of Scriptures, firftthatGod (to hereafter. 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 And the only Actor a; well unto death and corruption, as to life and generation. then fecondlv, I will briefly prove unro you the manner how the felf-fame Unity ineffcnceoperateththus ccntrarilyin the watry o: bodily Subject of all
iTiine forth,

but

is

things.

7ob

?. i8.

Touching the
1^* he that c-<re:h. a7n'n,

firli

^^"'j|""i
Ecci.ti!

And

/' is Godthat irotfndeth a>id H^rii-jth , and it is they fay in the Perfon of God, / kjUa-'tdt mal'j alive again,
:

Scriptures fay,

14."

ln:ir\othtrY>\ice,T h'*hafij;o'!ver of /ifeandde.tthitithim hand. Thntibrin^Mo^-s, tjltimo the crave i iiidr:dMc;(i k^ck^agtuyi. And the Son of SyrAibf Vita bonitm

&

Sed.i,
bunum

MofaicallPhilofofby.
,

j^^

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 fpiiAgain, Dens kcfl- aitiA. the/ were u/adr^ thou diUjf f.d thy Spirit, an hhey were cre.^ied. 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' ^'^' 7y ife are fro-//Gd. Viipro:o.ioitoellbe>7i^m;.uJt:.UO'''i_/E, I he pro:oci'gof life h frcughthebeiigniiyofjEHX/'A. Wheaupon it is appfenc, [hit the prefen e of [he vivifying Spi ic of God, is the caule ot lite inulripli acion, and p.eferhy vifnat on Job. lo.ii. vation. And therefore job faid, Fifttatio tua coiijervm fpo tt::~f ^'nm,
:

&

&

',

&

As cont, ariwife, theabfen.e of rhe fa Tie Ipi it leffe or more, fief rvvth mji fpirit. And therefore it is is theoccalion of licknelfe, death, deflrudionorcorrup-ion :
ah^ci.nd't facieinf:am ab mp'is , ut obuenian i'.< mala faid, Deis m<.ilosreln-<]itlt , angdflite : Godforfa'"^! h J>e wickfd, and bide: b ha face from fuch . are impi-' m:, A oas^tla evti I and eceffi y mty encumber th m. Bur the fpe. iall.a'ifes of life, death,

&

&

^^^

J'-i?-

and rcfurretion areexprcflfedinthefe word; of the P-opher D.;i/;i b.;fore mentioned , 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 . and they ^^ath^r it y thjuopcvefl tb'ne hand ^ and they are Thoti givifl unto them filled with good things ; but if thou hide thy fict they are troubled 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! manner 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 center, ( 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 apparent, h )vv death is nothing elfe, but the abfence oftheertenciallform andconiequently 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 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 Butbecaufe the curious will that by the abfence thereof death muft needs enfue. fcarce approve of this tranflation of 7frw, 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 homo i-t e.x'piraret omnis c.ire, fimul turn ejus aife reciperet vel traheret , defceret 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,
, 1

'.

&

&

not onely unto man, but alfo to every other creature

And that

it is

meant .by
the

75
Job. 13. 4.

Mofaicatt Pbikfofby:

Book
&

'4,
it

the reall vivifying Spitit of God, which giveth lie unto man exprefly , confirmed thus by _^fl^ in another place. Spincits Dei (uithj*^) /ifw me
tio

we have

:nfpira-

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 Spirit of the Lord is removed from the bodily mafle of the creature , it leavech it devacua , being that ic is formed , and, as it were, another chaos, or terra inanis detiiiuteof the Spirit of life, which did make it to al and exilt in its fpecifick And foraimuch as this incorruptible Spirit doth preferve the corporeall nature. maffefrom corruption, by his incorruptible vertue and power, it foUowcth therefore, 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. 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 nothing that hindereth death more , than the prefence of the incorruptible Spirit, (o

Now

alfo

is there nothing which hindereth the perpetuity of living more, then a corruptible body, or a body fubje>ft unto death or corruption ; and therefore chat body mull die, that it may put off corruption, and endue incorruption , namely, by

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 Andthat which thoufowejl is not ihe body ii fowed, VPitl not he quickened except it d.e. I J. I < 2, Andtherifore Oithehody is fiown that [kail be,bnt God giveth it body at his pleasure, ag 20^ 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 elementary 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 (afterthey 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 rhefpirituall 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 body 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 reafon that the body is not corrupted,neither is there a loofning of elementary ligaments 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 herfpiri: 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 Elijah , the Jhul of the clnld came into him again^and he revived. Whereby 17 . 2 the voice of weought to note two things, firtt, that thefe bodies were not wholly corrupted ,
I

Cor, 1$. 35. purification

Seft.
I

I,

Mofakall

Philofofby,

^j

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

mean the Elements of

corrupted, and yet it had Remrret!^ion from death untoeternall life. I anfwer, 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 Refurrection from the death. Andagnin, it is the abfence th.reof which induceth For the Scriptures fay, that it was the foul of the child death and co;-ruption whithcame again into the child, to make it alive again. And the other Text fairh, her Jplr 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
that the
:
'it

forth thy Spirit^ they revive or are re-created.

Now if we fhall compare this our

rtxaforTnafuhfiuntiali prijiinain

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..

aHamformam fubflantialetv : change or mutation of matter from its woNted fiibftantiall form into another form. Alfo they will have Corfio forma, fubfl ant talis qus, prlus tnerat mater ite, fed ruption to be, mtttatio& ami 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 ^^''fbut 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' Com. not, and therefore we have ;^orwffr/^o(/.'/y: when in verity it is the Spirit of God, which informeth and vivitieth all things , cauling by its p-efence as well Generation (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
all- informing Light, each thing becomdead, and delHtute of their effentiall form, untillanew Light do manifeft 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

andexirt, foalfo by the abfence of that

meth dark,

no otherwife then if the Lord did take away his Spi.it from the world , all 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 Geor
;

i^

things

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 progreflion 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 perfelion thereof, there muft intercede a medium or mean , which muft be imferfeiJe mixtum, or an imperfeft mixtion : fo befwixt a fimple Element and a perfeft 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 diinthefcventh, coan Emb.ionall iliape: ilindion of the three principall Members 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 Lightning 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 So alio the Stone is refolved into water , and the all-atling nature is never idle. 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 refolution by corruption. Now the nnely Operator in both thefe works is the Spirit of God: for in Generation itfliineih forth of the catholick Elements center or Spemis internall unto perfeition and perfevereth in his aftion, till a perfect man be produced , which Jo^confirmeth thus, Jeanne ficat Lac pi difti me} &ficjtcafeum coagtilafii me} cu:

Job

10. le.

te

& carne

tex'tfti

me,

offibufcjue

& nervisinimfii me

cum viti beyiignitatem exerctii:

Jii erg A me,

Et vifitatio tUa coferv.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 finews, 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 Corapofuion unto the center of iimplicity, heleavethto vilite the Spirit of the creature, 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 Generation beginneth, where the Corruption or Refolution ended.

The DemonfiratioH
The Simple Square
I. (chat it to fay)

"
is

fuch,

of the world's Compoficion, where Light and Water , is ihe root.

The

progreflion from the faid Elemcncsrjr Square unto

the cube of Compoiinon.

e^
XT.
\

ii
- T-l

m
^^

^
U.
.

^
c
o

o^
O o
O
JS

01
*G"0

e S

^"^l m "'^^O ^

or

, ;

Sed. u

MofaicaUTbihfofby.
is

75^

Or,the manner of generation and corruption

more plainly exprefled thus

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

in their fimplicity , as they were created comone 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.

Where the four elements remain

plicitely in

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
Now

tearm that proper Ijr Neceptrj, thatcanbenootherrvi^e: again^ we e [teem that > or happening^ by chance , which may be otherwife. there hath rifen and fprung up a great difpute among the Ethnick Philofophers, 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 preexitlent ; or elfe that he was excited orpufhed forward againlt his will , toeffeft All which, how erroneous and this or that, by fome creature which he did make. 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
as veil voluntary asfortuit
:
:

hVtlcitT.lib.u
c. 5.

Csm.Thjf.

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 beginning, and therefore was fufRcient in himfelf, andofhimfelf, to work and operate by himfelf from all eternityBat 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 vertue ; 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 externail 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:
formall and viviiying beams of
life at
,

Book
,

4,

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

/'Ao 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

Wild. 16. 21.

fothat anecelfityin worldly created things , or by a neceflary order dependeth upon the volunty and command of him who made them, the which orAnd therefore we find this der he accomplifheth and^niflieth at his pleafure 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 Again, He ni'aketh the fire to forget hk dejiroying prrpsrtj , rha the meliincofihent. 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 alfo 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
nil in all,
; :

of necesfity in this world.

in this

It

foUowerh

therefore plainly

that

God doth operate

world ofhisownfreewill, not of necesfity, toefteii the ordinary or annuall 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. ye vainPhilofophers, whowouldhave God, But come hither and hearken, which is theactor andordinator ofall things , tobeboundup by the lawes of necesfity ; 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-

manner , but alfo to nourifh and lultain them, and b.ing them to corruption ? What thanks , or fervice , or adoration afterward to Ari^ofliould we ovve him, if what he did for us .were of necesfity ? Wherefore, 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 at and operate whatfoever he did in the world ?
ate all things after this or that

pr

t '

''

8
*

proclaimit, QiiodDeusf.tfolusinclam.'.nd:<s^<ieprec.t>:andprayed unto , if there were any niCesfiry dus. That Gcd was acl: in the generation and confervation of things? Yea verily, it is eviin God to 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 freewill en deal either in fevericy or clemency with the world , and the creatu'-es therefo:rh of, and confequently that he isnotu'ged of necesfity , to operate or bring EthnickPhilofoohers have averred; amon^il thewhii h, I as certain vain efretts 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 Afofcs arbi'.rmtt:" omnia De-.ini popfacere^ eti'imft ex ctnerbtis e.Tium in t hefe WOrd<

Or why do'h the Prophet

onely tobecallednpon,

nc
[J

vfu pirthw.
.

2.

r.

4.

^^^ (,o,vem fncere veht. Nos au'em non nafc-^timus^fsdconfiymanfis ^U-tdam- naruram <jnod me^^^^^^ Minpojje, enqne Deum Me ajgrediommno ; (tdex his a-t.e faca-e poteft,
lius ej} eli^ere.

jam vera cum pills In palpebdsf.itius effet eqnMes fempe'- e(fe mannit'.iillos

dine

aff.rmMtus , , non ipfttm ijttidtm hoc vohiiffc cue enim /dfMer^potififett afJtrmAnnifqtiefi eos etram millies
unnie
o

&

mnxfiUos ft^^ffe,

kc-

volii 'jfet,^!t>7qaf.m

tamcn
t.iles

Seft.

1.'

Mofaicall Philofafbf.

Si

ex cttte moRi produHi ftiijfent : Mofes did imaghe, that God otK do aS things, ea, alt hough he would make a Horfe or an Oxe of ajhes. But I am of another opiJ 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 efNo7v Jince that ft would be better f that the hair in th eic-brows jhould be alwates feii. 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 Ifay j thatif he would a thoufand times have themfo, 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
tales futurts, ft

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
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, whichfayj Beus cafiigavh nos propter iniquitates noflrasy 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 manner, 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 Dn. 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 necefsity 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
neither of necefsity,
'

Command

to effedt hispleafure: It followeth not therefore, that he that comniandeth, mudbeconHrained to do or aft in that imperious manner, being that he doth it as a firft mover, who hath not any other aftor before it, or co-eternall with it, and confequently doth operateof afreewill, which is radically grounded in himfelf. And hereupon the ApoHle: Foluntati Dei quis reffiat } H^hots able torefijl the will of God} omnii voluntas mea fiet : And the Prophet : Conplium meumfiabit, couk-

of God, that

is, thejr

are incited by his

Word, and of necefsity provoked

&

KmC^i
'*'

felipoa'lftand^

hoc facit
aft

and my wdl jhall be accomplished. And Job: Deus quodcunque '^' ve/uit^^**" What God would have done, that he effeEleth. And therefore he doth : not i involuntarily or of necefsity, but voluntarily , and according unto his *** free
, ,

My

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 As when the will of God was that the Sun fhould ftand Hill, oc rules of nature. 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.

The

82

MoJaicaU Pbilofopby.

BooL f

The fifth Book ofthispefent Se&ion.

The Argument of
this

Book.
two efjentiall

After that the Author had expre(j'ed the OriginAll nature of the
properties

i namely cf Heat and Cold ^ and had prozed the main (ffeBs he RarcfaBion andCondenfatiojt, tvherehy the Heavens and Elements thereof to were framed: He proceedeth now inthis Book unto the myflery of Meteorologim

cdlimprejfioriS, heing the firft degree of Compofition, \l)em>:<gihat their

it the

aB

tporid's

Fahnck Divine Spirit , eff Bed in the cathoUck Element of the lower region^ and confequet.tly do not proceed from fuch accidental land
of the

For this external I grounds or beginnings^ as the Ptripateticks do fa/ly fi^rmfe. therefore he hath compared the Afeteorolggicall doBrine 0/ Ariflotle, j^ith reafon

And fii^ally by producing the Pagan Philofofhy that of the holj Scripture. touching thefe aiery imprefions unto the Ltdtan tryall^ or teuch-jlone of Truth,
he fndeth them to pro-ve falje fpuriom metal, yea andmeer the golden Truth.
dtt/fs,

inrefpeH of

.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 obferve in this Boo'^,
ii

exprejfed.

^>tE^:s.'

N my precedent difcourfe,
Pci,nciples of things
,

have briefly pointed

a--,

firlT:

the

namely the Root of every thing that was, viz,, the Dark or potentialluniry, from whi^h fprung And I told you, that both fort;h the Light or ailuall unity. 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 othermanit'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
(5^^vi^

the materiall or patTive Principle of

all things, as the illuminating and f rnull rheaduall and informing beginning of every being ; both which ifluSpirit, wa^ 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 contrariwife. Heat way the immediate ill'ue and co<npanion, unto effentiall alion or motion, 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 aleth 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 difpofitionv. 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 Rarefaction produce and bring forth, in this our carholick fublunary Element, all Meteorological 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
1

which

Sed.
-

I.
airej are

Mofakall Philofofhy.
by the Greeks called Afeteora

8)

which are feen in the , 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
perfetJi

in refpedt of their eflfenciall confinence, they are properly called Corpora im. 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, oralteration of quality; or elfe in regard they arc not fo exaftly compofed, as other animaOr lafUy, thefe impresfions arefo called ted bodies which are perfectly mixed. 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 members of the elemenrfo altered , are confufed with one another. Howfoever,itappeareth, 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 meteorologicall 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 Peripateticall 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 wifdom 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 andeffentiaU 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-tediou'^ 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.
/
this
to

II.

Chapter the true myfiery ofthe Winds is difcovered and fet dorvn , according 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,

difference

, which is between the falfe wifand 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 cardinal! and collaterall winds ofthe heavens , with their angelicall Prehdents, are the aftorsin the transformation ofthe catholickMercuriall element, or Protean fublunary waters, from one fhapc into another, I think it moft neceflary to begin this my ftoryordifcourfe with the profound mylkry ofthewindsingenerall, forafmuch as they are noted to be the principles of all the other Meteors. And firfl: I

THat I may the better expreffe that

dom and
philofophy of this

world

will

; ,,

g^
will exprerte

Mofaicatt Phibfopby^

Book ]^^

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 exhalations, 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 concerning the generation of the winds. I will therefore inlilt upon this Peripateticall 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

private negotiations or liudies

Exod. ij.8.

opinion, as well in their publick Schools, and 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 ingendered, 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 laterally, 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. And rhis is the Peripateticall Philofopher*s windy fif ion, which in the condufion,after a due examination, will prove to be but a bubble, or vain puff of wind ; Now the finall end or caufe that is to fay, meerly words, without any fubrtance. why their nature hath ordained thefe windy motions in the aire , is, ( as their definition 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 having 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 former 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 : flat narium tr'orum (faith 1'fofgs) coacerv-itx func ae^fict, Havi^i veytto tHo&ofe^nit eos
his
,

endeavours uphold this

as

Job. 17. 9i8. ly.

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 Deo coficrefcit qel'A : God doth brin^ forth the ice with hif bre ith when he doth blow-, the Dcus factt fondttsvefito , Ciod ^iveth proportion unto the frofl andiceiceis inoendcred.
AndthzVrO'phctDavid^QH/fic'tanore/osventoSyO-M/n'firosptosif. hu< anaels winds, and his min'jteri fiumes of fire. And hereflors, as are profoundly feen and dived into upon fuch learned perfonages and 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 Andfor this caufe, St. Denis dot\i teatm the Anportion, is a hidden divine fire.
aire or winde,

Pfal 104-4.

tiem urentem:

Who makf'h

gels,

Seft.

I.'
,

Mofakdl
that
is

Philofofhy.
,

S^
vvhkh do
re-

geh, A/gamntha

to fay

clear Mirrours, or looking-Glaffes

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 inis fiery , and doth manifelHy appear in the form of be an angelicall fpirit, animated by the divine fire, or bright emanalightning, to 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 region 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 palpable 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 to divide this member or claufe into three parts; in the firft whereofwe ought ferioufly to confider, whether the matter ofrhe winds beextraitedout oftheearth orno. Inthefecond, ifthac fubftancedoonely foarup, and make his way unto the concave fuperficies of the middle region of the aire onely. 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 member muft be moft erroneous ; for, faith St. John ^ Spiritus ubivult fpirat, cr vocem T h The wind or (pint: i/owcth where ic at-tsatidiS'ifediiefcLsundevenhit, aut qno vad^t Tvill, and thou hear eft his voice, bnt thou k^ioweft not from whence it commeth^ or whither
, 1
:

vihblewinde, and that which

itgoeth,

Whichbeing rightly pondered by wife-men, they muft conclude, that either y4riftot/ei\v further into the mylteries of God and nature , than the Evangelift. 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 accidentallcompulfion, 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
is

cures prove, that the earth

terra

not the

keththus, Aperiettibi JEHOVAH

fm tempore JEHOVA
:

of- his treafurtes. But the Scrip- Pf'- 1 3 ?.?. of Gods treafure, where it fpea-J"^- 5i- if. thefattrumfufim optimum , ccelos^dandop/uvlam will open umo thee his befl treafure , the heavens, g^iving- '^"'* *8j2.

forth the windj out

feat or place

rain unto tie earth in hii dne time.

He doth

not fiy the earth

but the heavens-

fo

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,
that
that
is

Pf*'- 78.*B

not illuminated with the fpirit of wifdom , to find out or difgover this arcane 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
Wird. J.iy-

MofakallPbilofofhj/.

Book

5-

And for this caufe So'omon faiih. Corpus itreafury, it was impoiTible to know it. vixconjicimtts ea qua ;>; terra funt : qu<t att' feilant corrupclene aggravat antmam, 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. 717

at thu^e thingi which are upm the earth : who hath found out or difccvered the things So oman which are in heaven , ttnlefje thott give and btfiow upon him Wifaom ?

Now

confeffeth, that he

the force of the elements, and power of the winds, and confequently of their reall originall or beginning for, Sapiemia (faith he) onti-.tttnt Artfiotles falfe artifex ms docnit , Mifdomthe worker of all thtngs taught him.
,

knew

Now

Ecd

1 1. J.

Job 58. x4.

'

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" Ar'ijhtle ever was, anfvvereth in this manner , Vent'i viam (faith he ) ignarai homo , ignorat homo opus ipjius Dei , quaviafaciathicc omnia A^anknoweJ: not ihe wajf or path of thewlnds ^ man kneweth net the work^ofGod , namely , by what meayis he ejfeileth thefe 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; wherefore JEHOVAH feeming to deride theboldneffeoffucha worldling, and as it vvere 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 } Arguing hereupon , theimpofTibility for a worldly mans capacity , to conceive orunderliand 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 , precipitated, and beaten down again, by the vertue of the middle region's cold, which refifteth 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 region, 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 another from the next, which is northern , fothat both winds have dominion in either 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 ofwondcrs , 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 impetuoufly the one againll the other in the middle-region of the aire. And this we har ^fcei.dit funms e naribm j, alCo confirmed our of Scripture, where it is faid caltgo fb ^-^^ HOy^/E i carboy.i's /tccuiji funt ab eo , hdinavit cccles, defcendh, fedib:is eJHS^^afcendu fuper Cherubin, &V9lav!t lapf:isefl fnpnfennMvemi.Fo-' fuit tenebras i c.rciiitK fiso/atib.'ili-inf^ cribras 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 Cherhbin^ 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 perceive, 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 according unto that before-mentioned of St. John: For (faith he) lilt,
:

&

&

^^ g

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

yvhich

Principle, at the motion whereof it is moved or canfed , form , and 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:
intvard,att

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 voluntary 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 unlikelyhood 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 tot-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 quoSacra quidem liter dtcum Deiim ventos producer e, t'.fqtte humana ratio progred'i pefftt. 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-

whereby each man may

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 canfcs 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 Peripateticall 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 confelVeth 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 nature, 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 already fpokenfomewhat concerning it , yet it is fit, that touching this point I utter 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 afcendent fumes : whereby he concludeth, that it moveth the aire allaterally and by
confequence it happ;;nethby chance, and through externall means. Whataglittering and golden lie is this , much like one of thofe fabulous figments of the antient Poets: a thing, I fay, which maketh afairefhew, but is, in verityj without fubftance Forby thisaffertion he maketh the winds nothing elfe but ^.-/'^ /jo- ^ccidens , 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 , which is dilated and fent forth every where to efteft the will of him that animateth it. Qui fac'n Aftgelos vemos : 4. faith David, pvho maketh his Angells winds; that is, he animateth them effentially with his breath, and fendeth them forth as his meffengers to do his will. And ' therefore the fame Prophet faithin another place yieli Dei ejficawt verbum ejus: The^ingelsof God ejfeU: his word. And the Prophet .trc7j: rentus f.idt mand^. turn Dei The wind accomp/ifhnh the Commandentem of God. And in another , fentus frocellofus effteii'-s verbum Dei The flormy or Tempefiiious wifiddoth effett the Word exof God. And the three Children in the fiery furnace O venti benediciie Domifw Oyewinh hiefs the Lord and exa't him above altate eum fu per omnia in jierfetnttm 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
:

Pfal. 104.

g"
Pfal.

loj.

In Cancic.

&

Exod

i^

mover in the winds, istheeffentiallinfpiration or breath proceeding immediarly from God: ylff/atu ariHmt>{arumcoacerv4ta ffi>n 4^U!t, f.av:(fi' vema The waters were gatke'-ed together intthe.io by the breath of t'fOy (^ operuiteos mare. And Job, thynofirils. Ihou didfi blow vith thy wifid^ and the Sea did covn- them.
the internall
Flar.teDeoconcrefcit gelu: j^henGodbloweth from the

Job.

North the yce is made. Alfoihat

it is

Apoc. 7. Ettk. 3.

the winds are Divinclyanimated with

prfeft life and intellig.'ncej

made

evi-

the four Angels, which are prehdent over the four winds, and that univ^rfall Spirit which was called from the four winds , to breathe life into the dead And yen for all this the Ethnick carcafles, of which we will fpeak forthwith.

denrby

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 figment 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-

mighty a Philofopher as if fuch a 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 accidentall 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 ffhit , me-thinks that I fee the Chriftian pages or dif- gtek. 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^ eies 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
halations as afcend. ventall motion as that
!

O poor argument of fo
is,

sf*

fimpleelTence, hateth double dealing; let us imitate her in plainneffe and fimplicity in underftanding; whith
St.

we cannot attain unto , unJelTe we abftract our minds from the fubde multiplicity of worldly Philofophy, and vain fallacy, (of which

Pan/hiddcth us to beware) for in multitude lurketh an infinity of errours, but unique verity , which is true wifdom. Why then fhould we dittral 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. Scriptures fay, 0/7;;w, I')' him, and in him are a// things. The holj fpirit of wifdom filleth
in unity confift^th that

the world.

The

incorruptible Spirit

is all.

m all things.

Chrifi filleth every thing.

Hevivi-^^^-^^'
-^''^^jaj ll ,,

fieth all things.

He

operateth all in

He giveth life andinfpiration, and all things,

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 abve all , and in all. i Cor. la.

an infinite ofotherteflimonies of Scriptures? which confirm the divine ef-'^^* '7fence 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 divinity 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 creature 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 atethall in all , and that immediately. Andforthatcaufeitis rightly faid by the divine Philofopher Hertites , to be the center
,

And

&

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 organicallcaufes J in which one onely catholick Spirit worketh and operateth , according 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 Ariftotle : Evlgtla (faith he)yiqnilo,& vent AHfier,& perfiahorcnm meum; Awake northTvindy 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 property, 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 variety fhould happen , if all winds were framed and fafhioned onely after one fafhion, 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 Hippocrates 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, and lax humidity And this alfo we have confirmed by the facred Text , ATe (;>
,
:

p-..

Abik.

J.

Job 37.

14.

Itch.e.i,

) aluefeudttmoyiwvafiantewmeridte, tear not the pefliUnce o'- corrupt 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 taught us. And therefore -r4r;'/?e;/<? hath erredin his judgment, concerning the finali caufe ofthe winds, as well as in the reft. may jufily hereupon conclude , that this definition of our pagan Peripatetick, 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 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.

( faith D^f/i)/

ddfuoii

&

We

CHAP.
The true and
eJfsniiaU defnitlonof the

III.

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

me-thinksl hear fome of the Peripateticall fadion to murmur againll 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
:

NOw me,

manner

The

, ,

Seft.!.'
Thewindeis an
airy fpirit,

MofaicallPhilofofby.

51

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 vengeance, or of benedidion and mifericord.
is

proved out of convenient places of holy aire, of a mean conlilience, it is made manifelt, in that the words Q aire, winde , and fpirit ] are expreffed in many places of Again, that his internall Scriptures, by all one Hebrew word, namely, by Ruach. moving foul, and centrall aft, is the divine Spirit or infpiration, it is proved and or confirmed by the places which are cited before : -^ flattt narmm tuarnm (faith operait eos mare: By the breath of thy Exod, Mores') coAcerviita fyit aqua, flavifit vento wo, 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 bringeth 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, either 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-

Every particle of this definition

firft,

Scriptures; and

that his externall

is

&

i j.

$.

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 incorpoAgain, JEHOVA faid of the rated with the aire, are tearmed angelicall natures. before the Ifraelites, tocondudlthem in thewilderneffe , Noliie Angel that went
preffed

exacerbare eiim, nam nonferet defeEiiones veflras , qHoniant nomen meum 'not an ^er him, for he will not bear your err ours, becaufe that my name is in

ej} in eo

D
is

him

ha t

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 regard of his inward andincreatedeffentiallaft; and fometimes yingelus, in regard of andtberefore as God hisalterity, orcompolitionof two, orashe was a creature 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 miniftros fuos ignem urentem. For in this faying, he feemeth Pfal. 104. facit angelos ventos, 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 confirmed 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 ofthe Jiorms effeEl his word. And again, AngeliDii ^J?> 'oSplacitHmfttum The angels of the Lordwh'.ch are valid fflm Tobore ejfcientesverbnm

&

And agAin, He maketh the angels I i^ht' Jtrong i power, do ejfeEt his word and will. ningf^or corufcations his minifieri. 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-

^^

lije

&

&

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 perform, either upon the fuperficies of the earth, or for to punifh and afflift the wicked, or to fhew mercy unto the righteous. To conclude, T have ex-preffed in the precedent definition , firft, what is the maThen I tcriail caufe of the winde: namely, an airy fubftance of a mean confiftency. told you, that the eternall form, or effentiall aft thereof, was the bright afpiration ox a
.

'

'

^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.
fpirit, which is vivified and animated by the difrom 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 animated 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
is

The Wind

an invifible aire or

vine Light,

which

iffuech

t Jiing. It. e.

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. voUvitfeu lapfus efi fttfer fennat For itis faid, JHO^-^ afcenditfuferCherHbin 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 JEbeing his matter agitated , and Light being his interHOVA, of aire, as 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.
is

Or thus. The Wind

John}.

8.

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. Spiritus (faith St. John)Hbivaltfp}rat,&vi>cemejus audit homo ; fed tiefcit nude The Spirit or wind bloweth where it will y .and man heareth the venlat aut mo vadat Again, Scripvoie^of it, but kyowethmt from whence it commeth or whiiher it will. the way of God , andtiie place whither he intcndtures do affirm elfcwherc that

eth,

is unknown unto mortall men. Or after this manner more briefly, and that according unto

the

mind of our Sa-

viour.

P&l. 102. 10. '

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 accomplifh his pleafure. ^*i?yli DeivAdiJfimi robore ( faith David) efficieutes ^erbum ejui^ aHfcuhamci

The Wind

is

a Spirit that

voci ejus,

efficientes

placitftm ejus

The Aitgeh of

the Lord, ftrong in power^ tfeilmr

Sed.
ha-

I.

Mrfaicall Pbilofaflyl

j|

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

&

ft

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 Saviviour) 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 upon 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.

that this falfe Ariftoteticall Philofophy, is the 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 Harmon]^. 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 partakers of the divine mentallbeame , being altogether forgetful! of his excellent and thrice noble beginning and divine race, (forafnluch as they are masked or guilded 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 informcJiiefert
: : ;

Wherefore we may conclude,

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.
tht reajin of the

ifere the Author doth ocitlarly demonfirtue

Ammall

South vind's hgintihig.

Arillotelian Chriftians 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

NOwbecaufe all this which is faid, may by fome feeming

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. (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 vefiimtttto : Cod is cloathed with Light as with A veftiment. And in another place ( the
all this

4,

o4
PCll. i.

Mojakall Pbilofofby.
which interpretation

BooL %

have maintained to be good, in the precedent Book of Deus tabernaculumfittim inj'ole , He put his taberMac/e in the ya: 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, being 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 catholick fublunary element, namely, the univerfall aire, which as it is the vehicle of
this ditcourfe ) Pofnit
life

we

Ecckf. 4J.

Ecckf.

6.

in every fublunary thing, fo aUo ic is necefsary to coniider, that the aire is animated 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 thereejfentia divina , p/enus ; The fore it is faid , that Sol efi gloru Domini , feu virtmis is fall of the glory, and divine vertue of the Lord. And again it is tcarmed, I'^as Adfun mirabile, opus Excelfi. An admirable veffell, the work, of the mvfl High, Now that this divine vertue in the Sun dothguide the aire , and makeit agenerall angelicall fpirit, or winde, that is an aire animated by divinity , whiLh is ape to move according. to the motion of the mover, we are taught by thefe words of Solomon , Solluflrans The Sun iltiniverf* in tiicnittf, per git Spirjtus O" tn ctrculqs fuos revertitur

&

luminating all the w}rld

his circuit.

the fpirit or aire whes'eth about with if, and returneth

Arguing thereby, that the Sun by his prefence, doth animate , 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 manner, 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 annuall or yearly temper, where the Sun or his actuall tabernacle is more or lelTe abfent 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 having 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 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 inaftinp 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 oftentimes, quite contrary unto thecommon conftitution of the year , that by it, thunders 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 peftation; 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.

make mobil and

-f

rht

,,

Seft.

I.'

Mofaicall Philofiply.
are wovedf hy the

The demonJlrMion or proof, how the Annuall rv'indt

vivifying fpir it which
I have told
16

tn the

Shu.

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 operate 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 included in theglazen vel!eTtofTheCaTeDde,r-InItrument , and remember, thatitis but one and the fame Spirit in effence, that worketh as well privativly as pofuivly called by the Prophet from the north for it was one and the fame Spirit which and fouth,for the Text faith, FenifpiriiM ^quatuor vemis, Sec. wherefore this Spirit is it , that governeth the univerfall fublunary aire , as well privatively as pofitively. And although this Spirit be molt plentifully in the Sun , yet it being nevertheleffe 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 alfo 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 common aire in that hemifphear wax cold , and becontradled and condenfed, and confequently the particular aire in the glaffe will be contrafted after the fame proportion, which may eafily be meafured or conceived , by the degrees of afcent of the water intheglalTe, astherarefalion may be coUeded by the defcent thereof. This therefore being well conceived or underft ood, and that the caufe of this rarefaftion 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 abfence of cold. So alfo the abfence of pofitive light conceiveth privative darkneffe, and the abfence of privative darknefle impartech theprefence of pofitive

w^

light.

winds, and perceive 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, requireth a larger place for his exigency. As for example. put two pound of Vitreol into a Retort, and faften the n^fe thereof unto a huge Recipient or Receiver, flopping the joynts fart, thatthe fpirits do no way expire. force out the Spirit from the Retort into theReceiver,and wefindit tried by experience,that part oftheVitreol 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 viwhat
their externall
is
;

Wemay eafily hereupon colleft the reafon of the annuall

We

We

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

newly into an hemifphear
,

thus

much , mark, that when

the

Sun commeth
,

fore the cold did incrafs 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

where winter did reigne, or had dominion and thereand thicken the aire, as tor example, when it pafseth from

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 entertainment , being that the auftrall hemifphear is not fufficient to receive his dilated body: 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 which refilkih a windy noife, by reafon of the thicknefs and coldnefs of the aire 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 whicn for this reafon hapthe north, is that which we call the foutnern winde
, , ,

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 ScorThis is the reafon, that the fouthern winds (I fay) arc fo plentifuU among us fio \r\OUoher,Noveil>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 rarified, 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 frequent 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 execution in this world, when the treafure houfeof his adtuall power is fartheft; and therefore 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
_
'*'
'
.

Job

J 8.

Scriptures, that cold commeth from the mrth ^ and that ^f/ir; thecoldofGodvphoca And again, Hafi than ths breath of God maketh ice arid frofi. ? and that come into the treafure-houfe of thefnowes , or hafl thou any kjjowledge in the treafHry of
conjili

he breathe
Exek.
I.

is Gods aftuall light fevered or diftinguiflied from him, tnough pleafure from the north , in his potentiall or privative property ; And for this reafon alfo when he is difpleafed , for darkneffe unto him is as light. 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

the hail

Neither
at his

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<.

J..

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 property; 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 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 exYet doth his Volunty as well as his Nolunty, that is, his p-efle his aftuall glory.

pofitive property as well as his privative for

example, His negative property in

the

Sun to ftand

ftill

at Jojlmab's

accompany the unity of his eflence. As was difcerned when he made backwards, or become retrograde, prayer,and to go
,

his pofitive

for

Sed.i.'

forthecoofirraadon of death of our Saviour he conrracted his

that the

MofaicallPhilofifby^, //^e<,f^/<*s belief. And hi'; abfoluce privative

raatiifefted bright
I

p7
;

when

at
:

rhe

glory into thq center So conclude therfore, that when this potentiall property of the Divine Spirit doth move or aft in the aire , the aire is fucked 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 therefore, 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

Sun became as black

as pitch.

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.
Hovf Ariftotle'J Decirine touching
frodtt^ttjn of

V.

the

the 'Generation of the Clowds, and Drops cfRam^'is found to he altogether con-

tradiilorj tinto the trne fVifdome's Inji:tntivns.

now come unto our inquiry and examination oi yiriflotle'^ skill, watry Meteors : and becaufe that the caufes of milts , called A'fi/., 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 imprefForlpurpofenot to make any great Volume of words, to weary your eies fion 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 ^^rifiotle's opinion, and then compare it with the Tettimony of holy Writ, that thereby 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 contraded, andasit werecongealedintotheconfilknce of a vifible clowd , by vertueof 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 Lothis istheSubthis way and that way, through the middle region of theaire. 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 definition 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 water, 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.
will
in the
:

WE

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

afligneth

M^akaUPbilofifl^l
afligneth

Book
it as

5*

no

intcrnall caufeof

motion unco the clowdj cfteeming

a thing

dead, and without an aftive fpirit For this canfe therefore , there do offer themfelves unto each wife-man's con[ideration, fundrydoubcsin this Definition to be throughly refolved and determined 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 waters, 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 fubThirdly , whether the ftance, into the confirtence of a well compailed dowd. clowdsbeonly moved byexternall efficient Agents, namely by the winds aqd Sun, as being deftitute of any incernall aftive principle or central! Agents or elfe Unto either of tliefe three if it be moved and animated oy an internall Spirit. 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 erroneous 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 allure 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 that whereas it feemed agent fuck or draw it unto it (elf. By which it is evident intheeies of worldly wife-men , that becaufe a vapour or fume afcendeth upwards? therforethat motion from the Earth muft needs proceed from the attraftivevertue 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 experimentall 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 definition , 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 18. iA. alfo maintained by divers plain Teftimonies of Scriptures: Dius fapiemia fua apJob Ligat eas in den[is ntihibHS , facit pluJob z6, 9. appendlt aquas in menfura tat pondits a'erl, viam fulgetro tomtruurm God by his Spirit oflVifdome, doth five a weight vifiatuta, and proportion uto 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 Lightning of the Thunder, In which fpeech the wife and patient Job doth feem to confirm. 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 ateth, is his Spirit of Wifdome: which alfo accordeth with this of the Ap^iHe: unus Dominus Jefus Chrijius per quern omnia: Nobis efl unus Deus Patera quo omnia, I Cor. 8. To us there is hut one Cod the Father, of whom are all things:, andoneonely Lrd Jefus Secondly, That the aire is the main Subjeft as Chrifl, bj whom are all things. watery as fiery Meteors , f'^r by thickning or condenfing of it, it giwell of the veth a confidence unto the clowds, and fuch-like Meteors , which are eafily afterward refolved into water and rain, andthenbyattenuatingit extreamly, it becomethlighrning 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 aveffiment And in the very fame fenfe the Text faith, Itidntus lumme qitafi -veJUmentoi
: : ,

&

&

&

He

, ,

Sgfit.

I.

Mofakall FHlcfofby,
as rvith a vefttment.

pp

Be is edi:cdwi[h light

And

again, the wife Philofopher

ftt

So that the thinner the aire is, the hotter it is, and tum'me numen^in numlne lumen. that confequently the richer in ccxleftiall fire, vvhofe centrall aft is divinity. 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

Now

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 vifibleclowdsjwhich 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 gather cut of thefe words in Deuteronomy , AperiettibijEHOf^yi thepturum fuum of' p^ut. 8
ttn/Hm.ecsloiydmdo p/uviam terrx tuafuo tempore: jEHOf^A will open his befl treafury^ Que of which words obferve the heavens, g: zing rain unto thy earth in duefeafon. that by the heavens is meant the Aire, for in the aire the clowds are procreafirft ,

1 1.

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 thereforeit 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. evolarunt nubes Again, it is faid in another place, Propter a apertijunt thejuur.-, 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

condenfabitttr innubes,

& ver.tns tranfensfugabit eas

moreevident, bythefeplain \yo^ds oi fob-, Subith aer joh

:

if.it,

T he airewill fuddenty be con-

By denfed orthiikjitd into clowds y undthe movingwinde will drive them before it. 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-feafon, it would contrary unto reafon condenfe it , by the continuall raifing of vapours ; jnd then agrcarer abfurdity would follow on the neck of this , to dellroy
,

touching the generation of the clowds, for then we ftiould have 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 hiswijdsm 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, into 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 vapours 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 t 00
Ariftotles tenenr,

more clowds and

lop
no

Mojakall Philofopbfi

Book, f

further. But I will cell you ofanexparitnenc of mine own, whereby I 'was induced 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 ftrongly 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.

from

Whereupon I did ftreight-way gather, that the degrees of progrefTion 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 unto other parts , aperfe6lclowd , onely conformable unto that part of the mountain, 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
a

place of Jif^,

Stibh'o aercoyidenfabiturin

nubcs &tranfiensvei!tri.ffuga[;iteas.

But

Fzckiei tT.

Dan

7.

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 conceive 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 al: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 often 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 oppofite 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 determined 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 Spirit was evoked from the quarters of thefour winds,by Eif^/c/and Daniel, Ecce quataor vtnti cn/i pitafjaba-iit in mart maono , Bchcli, the fonr ivi'rds didfaht together in a
;

great pa.
Zach.
tf.

And %(tcharia(, Ifll ejuntuor

equi fimt quatuor venti

ccel'i

qui e^iredmntur

&

(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,
Mars
doth fall.

Pallas of Atheas foul with

'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 tetnpeftuoufly ftrive with one another , according unto the fenfe of the precedent text' of Daniel: ForbyA''<?/)ff 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 lightning. 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

moUmine luBor

Nam mihi campus

is

e^, tanto

Ut medim nojlris concujjibus mfotxt fyther 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
Jiafh.'ng fire.

And hollow clorvds do vent forth

Where by
,

Fraires , Boreas, or the North-wind , undsrftandeth the Southern 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 ventns tranfensf(tgabit*if' hy Job, and cited before, Subito aer condenfabittir'tn nubes eas:The airewiUfuddenly be thickened into clouds , andthewinde which moveth inthe
blall

&

**

them before it. So that it is eafil y to be gathered, that a clowd is fraof 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 refinance, 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 ad 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 region, 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
aire will drive

med

,v-^-

condenfe the

aire by his prefence, that fts //^rf doth affirm) '

kmaketh

obje<5ts

appear

102.

Mofaicall Pbihfofby.
appear greater unto the fighc then indeed they are. txon ot the third Doubt.
perficially
1

Book^,
come now unto the Refolu-

Pf
'

8
'*
"

Touchingthe third and laft doubt, which is. Whether the clouds be onely Sumoved 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, contrary 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? Nubibus denjhobteglt Dhhs calos y quit comparent terra p/uviam; qui facit Mt prefc
:

ra*itmoritesfatim,& 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

Pfl. 148.

he nouriihrnent of Cattle. Out of which fpeech we may gather : Firit, that God his windy Minilters doth condenfeand ihape out the aire into clowds (For the 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
t

by

Job ra. If.

produce grafs, herbs, and plants, for the futlenance of living creatures. And Job-. And David: NuDcnfa nubes tu^ur'mm ejus: 1 he thick^clowds are hisdrvelUngp/ace, God fpreadeth abroad the clowd for a covertncr, bent expA'fidlt Dens pro tegumemo Pfal. 105, 39. locjHut'is efl adeum The Lord defcended And Mofes: Defcendlt Domintts Innube, But all this which is faid touchingthis point, is noin a clowd and {pake unto hint. defcendit, ^"^''''^''tably exprefled inthefewordsof5<ii</: Ir,cl:navh JEHOFA ccc'os volavtt , afcenditpt per Cher tibin , lapfns eft fuper Cr caligo fub jedibfts fjM,
:

&

&

&

&

&

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 hiout waters from the clowds of heaveny and the clowds are fet on fire h)M, &c. In which relation of holy Writ , what I have fpoken beat the fight of 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 after 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 David hath it thus, Nubes denfs vshtculum, feti currus Der, qui itat fuper alas zetti: ^^' 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 windy 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

din^ place,

fiftintr

Pl. 104.

3.

P&l it

17

thewinds, clowds. Snow, and TempeHs , and that all thefe areeftefted by his And Spirit of Wifdome; the Scriptures do here and there in moft places exprefs. thereforcitis vainly faid that the clowds only move by the Sun-beams or the externall 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.^
winds, or

MofakaWPhilofofbyl

loj

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 wilier, wherefore though we proved before that the aire was thickned into clowds^ * and that the following wind did drive them before it , yet thewillerandcommander of this Generation of clowds by the winds, was the onely and eflentiall internall principle or centrall mover in the clowds, which by his will made his MiniHers to move him, where or to what purpofe he pleafed. And, therefore Solomon; Prov.jo. i6,' cxli dtftillant rorem By his jvifdome the abyjfe Sapientia ejus abjjjl ruperumfefe, ^rake forth, and did ra'iK down the dew. And, Flame Deo concrefcit geln God blow- 4l '?* ' Again, Sttpietttia aptat podus aeri ^ }>i, the Ice is gathered together. 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; neither is it the cold of the middle region of theaire, which condenfeth any imaginary 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 Minirarher the Cherubinicall Spirits,

&

&

fters, the Angelicall winds, fafhioneth forth the clouds, to ferve as a cover or tabernacle unto it. And therefore the cloud aleth 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 Cherubin 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 at, and onely formall mover in the Meteors, 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
is

airertion

Wherefore we may fee by this which

is

faid,

how incongruous

opinion of the EthnickPeripatetick, unto the Truth, and how far it derogaterh 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 accidentally; 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.
this

CHAP.
The true and ejfentiall Definition ,
is

VI.
'or

rather defcriftion of a Cloud

fet forth in

this Chapter.

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,

WEU

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 thereunto 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

ters beneath.

as in the earth

and wa-

Or,

after this

manner; 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 wifdom being expanfed every where, doth make and compcfe as it were of nothing, 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 at of the divine wifdom, who employeth and exciteth his windy miniIters, to work externally by the way of compreifion. have alfo the magazine or treafury, out of which the fubllance of the winds is produced, namely, the heavens 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 ordained to brino forth the efFe6ts , as well of Gods clemency and benignity, as of his feverity and anger.

We

Now for the defence of the firft part of thefedefcriptions,vvefind it thus written,
affe>idit atjHas ;'w menfnra , facitplnviafintftta DcHs fafietia fua aftat fondus aeri 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

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
is

mno

the lifhtaings of the thunder.

That

mutation
then

words following ; for firft it was aire, then clowds Alfo the Text dorhfeem to make the lightnings internall 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
arc exprefled in the
rain, or vulgar water.

teclui 4?

already related) yier condei^fabttur in tiuhes^

will be thickned into clowds.
afpergif

& ventns tranfiens fugab'.t eas

of fnow,
,

The aire
the

And touching the clowds

Cw??-(f^^//<7//)'r>r'.'j

nivem

The

aire heing gathered together

doth fcatter the fnow on

earth.

pial. 147.

Touching the efficient caufe, it appeareth to be God , or the eternall Wifdom in the precedent Text it is faid , Dens fapiemla fta aptat pondtts aeri , t aqtiM vcl Ktibesinmenfurai God by his wifdom hangeth or ballanceth the append'! waters or clowds in meafure. And again , Nubibns denfis cbtegit Detts calos, God cove~ 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 Scripand therefore

&

Job'?.

4<.

difpsrg't lucem tures in this fafhion , Pro irrigationefatigatDeH^denfamntibenty nuhis fi! , tj-.todcunque pr&cipit Hits facieniiim in terra five ad fagellum , fiveadfacietidam beneficentiam 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
lacuchf.
e".

to be

benignity, he mal^eth

done upon the earth, whether it be for afcourge, or elfe in favour and 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 dwelling"?, to do the will of him that created them.

CHAP.

Sed.

I.

Mofaicall Pbilojbpbf.

ic^

CHAP.
^

VII.
is ocitlorlf

Ji^TP by our experimetiill I'nJlrHment , the reaf n of the cotHf option ofdowds demonfirated, [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 procreated, 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 winter, 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 So alfo the groffe winter aire in water did fuddainly thereupon move downward 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 haitilyaway, 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 reionb: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 aredifcerthat the foutherly winds do bring abundance ofdowds and rain with them , forthat the hot foutherly vertue of the divine agent , doth more and more fubtiliate and rarifie the winter aire which it found there , till it had by rarefaction purified ir, and reduced it unto the nature of a true Sum Tier aire; fothat the fuperfluous parts of the aireafrer rarefadion , were chafed away (as is faid) into the northern 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 difIn which definition, becaufe he is pofifion , it is changed into a fnowy fubftance. 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 unto the mind whereof, we have defined the fnow thus.

ned)

The Snow
form
of

is a meteor which God draweth forth of his hidden treafury in the 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, ingender 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
I

theproduftionofthefnow.

could

(I fay) effe-5l all this at large>but

becaufe

my minde is

not to dwell up-'

on

jo5

Mofaicall Vbilofojhy.

Book.

5.

on thefe particulars, forafmuch as inthedefcriprionofthe dowd, I haveTufficiencly poinced at the reft, I will proceed unco my enquiry touching Arifi-otlc$ opinion, concerning the beginning of fountains , that we may perceive thereby, whether 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 ,adrvheiher 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 deceiptfuU, 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
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 hisdoftrine 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,

rhe

to avoid vacuity

the which , muft needs afcend from the center or bottom of it, 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 nothing elfe, but a vapour arifing from the bottom ofcheearch, andrcfolvedjliqueSed, 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 generation 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 caufed 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 lawfull for me {judicious Reader ) to anfwerthefePeripatetickPhilofopher- , with an

over -worn axiom of their

weapons. Theiraxiomis

, and confequently to fight with them at their own Frnfirafit per ptur a (^nod fieri potefi per pandora. That is ijainlj done ir ejf<^idby many, which may be effe^edb)/ lejfe. if that this originall

own

Now

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 defiButl willmakeit nition is vain, imaginary, and fophifticall, by their own rules. apparent hereafter, by an ocular demonftration, that it is polVible by a courfe in nature 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 behind it ; which appearingevidcntly to every mans fenfe, the vanity of y^r//f*f/e^ invention 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 into 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,

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 And therefore it is likely , that either prone to dcfcend, then to move lidelong. all the waters fomade, or the greater part mult needs return downward by the way But omitting thefe reafons for a it came or afcended in the form of vapour. 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. 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 AnAnd algelicall Spirits , and folar ad in the accomplilliment of this bufmefs. 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 ^..aout of his funny Tabernacle, and hotter winds, and privative vertue, whichnifelleth 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 And therefore it is God which by his Spialter annually the created Element. rituall Organs , as well in Heaven above , as Earth and Water beneath , that operateth all things , and amongll therelt, produceth the Fountains of which And confequently we ought to efteem it the Aft of Wifd, i. the rivers are made. 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/^^'" *** potismfrbeat omnibni atiimantibns emittis fortes per valles, tit inter monies ambaknt aori^franoant Onagri fitimfH/im: Ofiiirrigat mantes e canacu lis fuu\ factens Ht (rerli'hofendeth forth the fountains minetfinHmady.'.mentt, dr herbam adhominis ufum through the valleys, that they majrrtin between the mountains , and five drmk_Hr,to eve^.

We

'

&

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 continued 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 imagination, 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 othrown , 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 Phyilcks) when he cometh to fpeak of the Generation of Fountains , he feemeth to ^., ^ 4' confefs and publifl-i his Mafter's folly in thefe words : Non conveniunt plane Sacra p;jy/; j^^ Scriptttra cm Phyfcts de ortu fluminum (^fontium ; ejHte ex mart per varies alveos
: :

meatuftjHe

fittere

na
fit

intrant in

mare,

ac adfrtosfoniesrefluere (^'EcclcC. i.) teffatur dicens. Omnia flumimare non redundat; a i locum unde exeunt fitimlna rete ttintur

&

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 ( Ecclefiaftes 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,
iterum fluant.

they

io8

Mofaicall Phihfofby,'
they return a^a'in unto the fl ace from vp hence they came ^ &c. that he mult accufe his Malkr of falfe doftrine , or elfe he
;

Bookj,
Whereby
it

is

plain,

muR condemn

in his Judgment. For if the one be contradidory unto heother , it ^ffife-mento be chafed away, or expelled from Chriltian mens remembrance: it were a foolilli thing for any religious perfontofay, that thedivinely-wife Solomon lied, to favethe reputation of the tthnick or diabolically wife ^'rijlotle. But

Solomon ought of all

Now

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. 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 expreffedfor 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 And, hereupon 5o/6iw faid , Sapieat large demonftrated in the next Chapter.

tiaeratapui

JeHO^AM

inprincipio vt fntt cunEia componens

cjita

do roborabat

'

ponebat mart fiatttm : JVifdome was with JEHQ'/'AH inthebegtnning fames etbjffi, his waieSf as a compofer of all things , when he did efiablijh the Fountains of the pf 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 mentioned Text of the royall Prophet.

as

we may

We come now unto the

IX.
Fountains and Rivers,

gather out of the foredemonllration,

CHAP.
ffherehi

Solomon'j

affertion touching the

is

maintained^

partly by an ocular demonftration y

and

partly

b]i

true Phi /o-

fophicall reafons

which are founded

thereon,

in my precedent difcourfe, that Gods Spidoth 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 principall Treafury andftore-houl'ewhereof he hath made the Sun: Forafmuch as his bright emanating Spirit of Wifdome , dideleft that purevelTell for his Tabernacle. The other is contraftive, whichiseffefted in his privative , and fecrec condition, 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 vivifying Spirit which is feated in the Sun, doth by his prefence , operate onely by dilatation 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, nameraifingthe Fountains or Springs , and multiplying the ly in thickning the aire Snows, Froft, Ice, and Hail mortifying the herbs, fruits, waters, producing the 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; converting the thick aire tothin, ftriking down the Fountains more towards the bo-

Did advertife you (Learned Reader)

rit

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 liveleflethrough 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 Solomon 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, moveth 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-hemifphear 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 fummer 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 theiEquinoftiall, makethdaies and nights equally long, andthefeafon temperate to both hemifphears. Thefe things therefore being confidered maturely in the firft place, and my naturall obfervation thereupon I proceed unto my prafticall condufion 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 feeleththeexternall cold, the contained aire will immediately fhrinck up , andcontrat 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 condenfe 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 conclufion,it is but one and the felf-fame water. Lo h;re therefore it is by this demonltration proved feazible and pollible, that water may be fucked and drawn from the caverns 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 necelTity of altering the form ofthe water into vapour , as Ariftotle doth vainly furmizC) and that contrary unto his axioms Fruflra. fit per plura tj'tod fieri potefl per pattchra. 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 outward 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.
That the

X.

aEiions of ccntr action and di/atat:en,and confeqitentlj ofattraction andexpttlfion of aire in the fVeather-glaJfe , with the ejfetls of the elevation and depreffim ofthe water which are canfed thereby ^are mofl conveniently apply ednnto the aire ani water in the werld.

I have faid before)that the catholick air and water in 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

WE

muft confider,(as

vvorld,filleth the

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 before, that the foutherly aire, which is on that fide the jquinoftialUine , is continued 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 extrading of the fpirit ofVitriol, it breaketh the Receiver , tofeeka larger place to aby dibide in) doth no otherwife depreffe and beat down the northern fountains
,

lating

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 raifing 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 Again, vvhen the Sun is removed from the northern regions divine privative aft. 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
it

felf,

the north. This

is

detnonrtrated thus

Soutn Pole

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

Sea.i;

MofaicallPhilofofby.

in

intheearrh, which cominueth from die northern region to the fouthem, that there might be a relation between, or continuation in feme meafure, of the northern 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 continuityoflubrtance 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 , 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 On aire, out of the vail water in the pot or balm , which I compare unto the fea. G^ where the Sun is prethe other lide, in the lummer or fouthern hemifphear E 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 fummer, the fprings are found either dried altogethetjor at the ieaft-wife much depreffed. Now therefore 1 fay, that by reafon of the deprelTion of the waters ill the fummerly 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 before depreffed, isefteftedby the empty aire's contration , 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,
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

and partly elevated

be
it

as ftrongly puiVied or deprefsed down, willrhe e^fier hnk by the fouth B , and

mount inthenorth A. The felf-fame will happen , but in contrary order, when the Sun, and confequentfor then the fprings will be there ly fummer is in the northern hemifphear EFG 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. they return into the p/ ace from rivers rttn into the fea, andthe fea is >Jot the ^rearer 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 If that it were a vapour which was fent up plainly exprelfe the abfurdity thereof 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 winter, becaufe the externall heat doth /jf*- Antperfiafn , or by a contr'ary act preferveandkeepin, and therefore multiply the inward cold of the earth; which being 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 caverns
:

i.

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, greater 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(Terlion in this mutt needs be falfe. Bur it will be (I know) objected , that it is manifetled 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 Weatherglafs teacheth us by that model of aire, which is contained in it, that it doth Again , a greater errour attenuate and rarity the aire and not thicken it. 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 clowdisoene;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 reafon 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 again is by a circular courfe renewed , by the refolution of thofe Meteors it produced 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 Hcmifphere , 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

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 earthin 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 , bethe hot
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.
The hiohtnin^s and Thunders Are an I KuikntXt's Sentence
!>

XI.

defcrihed in this Chapter^ M'cord'nir

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
Jider

Meteor^ of fo great m.uvell, that they require the profoundeitfpeculation to conthem juftlyand as they ought to be, and therefore I doubt not but that if a dneexsmmationbemadeof -^'ifioi/e's validity concerning the refearch anddifcovery of fo great amyltey, it will be more faulty then all the reit. Let us then obferve 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 between
,
:

Sedt.

I.'

Mofaicall Philofo^hy,

13

twcen the heat of the exhalation and coldnefs of the region , that inflamable matter 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 difpofuion: andheconcludeththatthe violenceof this eruption , is, that noife which ^jj. men do commonly call by the name of Thunder. This I fay , is the fu nmary of
^r//fff//c's
i_

M'.u.

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 For wp^2^5f/fi judged the dark-, for the finding out of the true light thereof. Lightnmg to becaufcdby the interception, or Hopping of the defcenr of the Sunbeames. But AnaxAgorm would have it to be a p irtion of the asthereall or heavenly 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 QuothoAnd now concerning the Opinion of Ariftni.'e , it is in it fdf m.nes., totfenteviii. 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^' '>jHS Niuur,jtajunr,m Deieifectum immediatum arfulmirnoferattonem, tpJHmnctt biiratt funt : Some of the Phi/ofophers confideri?!! ihe admirable operation of the L'lgbinings, 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 collifion , concullion or knocking together of opp')fit clouds^ by reafon of the n-/itiperijfarts 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 thewindy 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, being 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 ^ ^ Again, he is fob 25/ frocedtima Ihiotjo: Li:htti'>ig poceedeth fum the Throne of God. fu enlighten with h^s Pfal. 17. 9. iiid Ftt/gitr are luminefiio defuper ,cardlnefqne maris operire Andagain, ignis nb ore light from above , anito cover with it ihecompajfeofth; Sea. ejus evolavit ; Fr,e came fi-':r>i his mouth. htid^3.\n,Fliirf7ma ex ore eifij prodiii : 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']usexarjit 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
mind touching the Lightning.
:
' /.

'"

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 treafure-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 appendic fjw his will .And therefore,as before, Dfw/rf/xVwf/rf///^! aptatpendns aeri, 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 evident, that the matter of all meteors,be they watry orfiery,ishewenby the word or wifdomof God out ofthecatholijkaire, & confequently not outofthe earth,neither is there any fuch need ot the Harrs attraction or elevation in the biafinefs, being 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 befeech 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 unIdokedfor, rain down fire and brimUoneon Sodi.ni iv.d, Gomorrah ? But our AriHotelians 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 then he furmifeth , draweth up the exhalation, theattraftive vertue oftheftars 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 oftheexhalation, and coldnefs of the place, which meeting together, do caufe the accenhon of the exhalation. Good God, vvhataGallimofry he would make, and what a confufion of externall actions, or efficient caufes doth he fain? when there is but onely one indeed, whii.h isniolt intrnallorefsentiall,thacmovethwhiohway it li(t, and operatethall inall. Are thefefuperficiall, accidental! , andexternall forfnall agents, 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 weChriftians 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 adventitious elevations of fumes by the itarry creature, and the conculTion of clowds happeningby chance, and a conflict betwixt heat and cold? Verilyit wasnonurvelljifwhenhis 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 reafon 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.

Pfal.

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 , ad more piercing than a^'J thin'T, Andthcr<iforeit \y}.sngh:\v (nd, -^Wi^us /um'.ne quaf/ vejiimento , He is at'

fired

Seft.

I.

Mofaicall Philofofby^
And,
/ /urn nc fuimstt, /
this
is

n,-

Numine htmen / /icht the reafon of the brightnefs in die 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!
tid in 'i'y'"i'7 >/ i'S^J't. Lighcning,and of his infinite fwiftnefs,
ti divlt'lt]; ,

tred with tight as with a garment.

And

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 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 wenone had bought her
a pair of
,

ches feeing the thunder to approach, ran fait and called to the other wench, to haftenandflielter 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 (dapping her buttock vvithherhand);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 volunty , 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^ 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 Saiisburyi and having been commended for his induftry and learning, was elected Matter 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 tempert 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 exhalation , 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 hifcompanions 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,

etit

& revertentia dicent

tibi,

Adfumus
we are

^** Dofi thou not fed^^

'

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.
here.
\

the lightnings} and

when

thej return, they will jay, Loe

tjuinqn Agmta

qm admoverum thus

Hre or
,

HOrA d'd confume the hundred and fifty men which did offer francincenfe.
before), Fulgura procedthant a throno
:

lightning proceed! n ft

from

the ftice of JE-

And (as 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

1
coals

Q,

ii6

MofaicallPbilofopby.

Book

5*

'

\ I

Cor. ir. Cor. 8.

I
.

Rom.

By the Lightning m his ftght the c owdi ad coales of fire rvcre kjfdledbj him , Sec. hall and conies offiffy the Lord d'd thunder from heuvt;fi , the moft Hiah did t-J^ move, 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. De:'s omniHm Pater, a quo onmi.i : Godu the Father of all, from whom ^,-|J elfewhere in co funt omnia: Ofhiw, by him , and are all thiffs. And agsin, E.x-eo,per eun:^ Meteorologicall bulinefs is more plainly But all this in our in him are all things. expreffcd in the precedent words continued thus at large, in another pla. e: Afcen:

&

nartbiis z King. i. 8. ditfr.mr-fs de inclinavit calos ifo,

jEHOyt/

>

&

& defcend.t^ & caligo fiibfedibis ejus, cr afcendit Jc.pcr Cheru,

CT ig^s de ore ejxs Vi. ravir, carbones f. ccey:fi fnt ab

pofttit

hin, O" volavit feu lapfus eft fnper aloiventi

:

tenebras in

ci; cn-'ta fi<o

U:ibnlhm

cribrans aquas de nr.bibfis coelorum fra fnlg re carbones ianis vo!abant,tonabat de cveloDominus,

in

&

confpeciu ejus nubes fucccnfi fttnty excelfts dabat vocem f:am, mi fit

Smoak^afcendedont of the noftrils of jEHOl^Ay ftgitt^u fnns, and fire flew out of his mouth, coles offire ivere kindled from him, andhe inchnedor bowed 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 were about him his hiding place, fifing forth ram from the clowds of heaven. 1 he clow
:
i.s

& difparptiteosfiilgttr

kJndUdat heaven^ and the mofi high did

the brichtnefs of

ha face

coles of fire did flie

,

the Lord did ihuf:der

fom

utter forth hts voice

he fent forth his arrows^ and ihe

Lightn'.ng did difperfe them.

fentiall efficient caufe

By all which it is made evident, that there is no efwhich is naturall, butonely Godin nature and beyond natureoperatethallin 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 other heavenly bodies, but

fmoke went out of the noltrills of J and fire out of his mouth ; neither chat vapours and Exhalations did gather bowed down the clowds in the middle region of the aire, but J 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 property, 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 fpirituallCherubinbeingnrrt 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 Cherubin, 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;neither 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 aftuall 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 didthunit was the mofi high ( I fay) that did utter his voice from header from heaven 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 themwhen by the precedent Text ir appeareth felves, wirhout any confideration And as for that St. Paul was no liar, when he C:i\dthiiGodoperateth all i all. 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 mentioned: 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 upon the Cherubin by the winds, that gathered the clowds together- it was he thit

EHOVA,

EHOVA

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 vvhichopedoth illue forth fiom one hmple and fincere identity, rateth in and by them all which comprehendethno otherwife all diings in himi'elf , then unity in Arithmetick is atluredly teckoned for the faiher of multitude. Thus we fee that the forefaid 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 Wifeman, Timor Dorrin'i efl prificiplnm Sapient'ia The fi are of the Lord is the begmiingof 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 NaturatingNatureof Natures. I could tell you of many other wonderfull llories to jny About fome five or fixyeares knowled:^. but I will rnely infill upon thefe two. 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 The tempelf apalfo there was another daughter of the faid goodwife Piper. 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 Lightnings, 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 For (faid fne ) I am as fafe as back, and laughing fhe faid, flie feared not now 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 Parkpale, 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 For the Lightning fell on the very top of that could not fly the wrath of God 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 heavens , 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 recover 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
the

Mofdcall
phcc of
bis cloak
,

Phildfoj/iy.
it

Book]^.
as

out of which

was cut, which was fo n;acly done,

geometrical triangular t"orm,becn cut out by a pair of (hee s.it it had,after an exact Aory is this. In the great Ucknefs time, 1 came out oifVa'es, and rer Thefecond 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 horbo)ow ; I took a view of the
place, whii-hwas under a tall and well-fpread Elme , uponalittlehill,w here dwelled dole by it, that two yeomens fons it was related by the inh.ibitants which of "ood wealth, pafsed along with a load of hay , drawn with four oxen and two hofes,whi-h one of their fathers fervants did drive: The tempelt of rhunder overtaking 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*
, at which the hu. band-man , who Hooped under thecart,. faid , Good. Lord At which words, the boyes laught out aloud, and mocking what a crack was thu 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 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 underftood 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 harmony of holy Writ doth take and conllrue it for reall. Again, orhers do acknowledge the fpeech to be real but, fay they, where God fpeaketh in thunder, that act is miraculous, and not naturall. TowhichI anfwer with the mouth of the patient 7o/',, dijoergit lucem tinbis fita j God. fayino , Pro irrifMtonefatigat Dens denfam npibsm,

der

..

&

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

Job 3*.

mortall men, for the pre fpering of the annuall fruits upon the earth- And tberef ire jj^^^ JP anotherplace , SI confderaret home extenfiones denfarum ntibium^fragores in da'HtHguno mitts exiei.di fuper illttd Ittcem fHam,cttm his judicaturns eft fofulum place all this is more plainly exprelTed, where it rus cibum ^bunde. Alfo in another ^>'"' 0- bened!c earn ^m fecit ill.m , valdt fpecio fus eft in fflendore f:,o j Elnt.43.i4 ' '^ f^^d > ^"^^ gyravt cmlunt in circniiH gloria ejus, manus Excelfi aptaverunt illitm : imperio fm acPrafUreaMferti funtthc" ccleratniveryi aicekrat co'rufcationes emitterejudiett ^tti. confraiii funt fauri evo 'arum nebuU fcut a ves , in magnit udine fua pefu'it nubes, in votuntate fua fpi.svit Nee;us movcbantur montes /apides grandinis , in confpeHii tus. rox toniiruum ejus reverberavit terram , tempeftas Aqtnlonis& cox^regatiofpiritHS afpergit ii.vetn, &c. Beholdtherainbow, andblejfehJm that made it ; />tf nondrous ie amifull 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 tade 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 The foiith-tviide hath blown, and th"i voice tfhis thunder have reverberated t^t earth.

&

&

&

&

tentpcfl

ofthe north, and the congregation offptri'.s, doth fpread atrsAd, or btffrinkji the ^

fnoiv, (jrc.

Lord of lordsis proved to be the fols , the meteors , namely, of the rainbow, the fnow, the e<Tent iall and cffi-ient caufe'of lightnings, the clowds, the hail, thethunder, the winds and te-cpelte; asalfoic Oiewecb, ,
In this fpeech of the fon o^Syrach
all
J

,, ,

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

and catholically, in and over
all

alfo fecundarily,yea things, as well in theirgeneration, as prefervation

and corruption.

To the laftclaufe of his definition , wherein hefeemethtoaver, that the lightnings move downward , becaufe theftuff of it is of aterreltriall compatted nature. lanlwer, that this reafon is over weak, confideringtheGigancean author tfiatalledged 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 areundermined,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.
How the lightmtigandthe thunder

XII.

oughtrightly to be defcrihed by the true Philofopherf

tcnotirofholylVrit.

and that ferlo^t [ly , according untothe

that Ari, touching as well the materiall , as eflentiall 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 paTilion 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 contatofwhofeb:ightneflethe clowds dopafsaway, and the Almighty doth thunder and utter nis voice from heaven , and fendeth forth his arrowe'j for thedeltrulion of the wicked.
Ih^'i hath Utterly erred in his conceit,

Since therefore it huh been made

manifeft in the precedent Chapter

Or

thus.

Lightningis a fire proceeding from JEHOVA , being fent out of his datk tabernacle from abive, at the fight whereof, the waters or clowds, a-; being terrined , 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. in the

Lightning or corufcation is a clear and pure light which the winde that pafTeth by doth purifie, &c.

clowds above, the

ofthefe defcripcions, ihemar.ifell materiall caufe of the lightning the place out of which it is drawn is the treafureis exprefTed to be a fiery aire ; 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 ,

By the

firft

was created to do the will of him that ordained it All which is evidently confirmed either for the pain or pleafure of mortall men. before. out of the places of Scripture mentioned The fecond definition is confirmed out of the Revelation, which faith , PulgtirA
forafmuch
as it is faid
,

That

it

Apc-

4-

froce-

no
Job 3^.
Pfal.
1

Mofaicall Phihfopby.'
procednfit

Book^,

a throno

Iktntnep-^o defuper, card.ncfque

7. 9;

Lightnmgsfroceed from the throne. Again, he is (z\d Fulaurare mai is ope' ire To ii(Jnen vcnh his briglitnefs from ab^ve,
:

Job 41.

18.

Pfal. 16. 17.

'

^'

^^^ ^g cover with it the corners of the Sea. And againjf^ce fulgore in cunfpt:'cu ejus nnbes The clowds did move by reafon of the Lightning, and bnghtnefs which rv.ts tranfterunt And again, igmsahore CjUS evoiavit : Fire flew out of his in his flight or prefefice. y^boree/HSveut ladaprtenntes, dr qi.aft halitus ejus ca- bones mouth. And again, acce/idcret , flamma fx ore ejus predicret': From his rnonth pajj'ed as it were torches, andas itwere hisbreaihdidkindie coales , ad flame came out of his month, Alfo thi effet of this defcriprion is verifiedbythefe words , -///^ATfr/m rffrwyr^f/cwf/ tpiitor7 hy Lightning ,hified over the earth. Again, Extetuiit ntibes quaft tentorium bt terra
:

&

fuffmtft fulgftret lumine fno defuper. The members of the third defcripclon

'

( out of the which alfo the v\hole nature 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 alfoin thedefcnption of it, his forraall caufe is feleded the effire or fiery aire ficient caule is noted to be JEHOVA in his wrath; the immediate effect thereof 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 Notv m:n do not renitida efl infuperioribus nub. bus , quas ventus tr anfens purgavlt dowds , the which the wind that fpeEl the Liaht, when it is pure and neat in the higher

of the Thunders

is

paffeth hj doth depurate.

As for the Xhunder, I gather out of the Holy Scriptures j that it is to be defined thus The Thunder is a noife, which is made in the dowdy tent orpavillion of JEHOVA , over the which extending the beams of his Light , he covereth the
.

Job. ^6.

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 dentufurio J/ius-, extenditfuperilludlncemfuam, c;:m his jufarum nubiufv, fra^cres da urus ctbum abunde If man doth confder the extention of dicaturus eft- popr.lum, 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

&

is apparent, that/ntj^er, or the noife and bruit is the formall caufe , and theefficient The Organs of the voice are the thick the lioht from andthereclowus, whicharecalled the cottage or dwelling place of

wordsit

JEHOVA
:

JEHOVA:

Pfal, ij.
t

Pofu.t tenehras latibr.lumjui.m incircnitu: Prtefulgore in confpeUu 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

fore in another place

is
-

thunder from heaven. To conclude, thefinall caufe of the Thunder and Lighrning 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

dtion of the wicked.

God

for therftii-

P&l

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 effected for the punifliment or fcourge of the wicked. All which is confirmed out of the precedent Texts: /;,?/?( faith D^wW) Domin-is de cx'.o , dt'ffimis dtd't mi/it fagitias fuan::r difpa> uit eos , fulvocemfuam, grai^dinem &carboes tgnts, canturhavit eos : The Lord t hundred, from heaven , the mofi eura mult:vlicnv:t 'jj/zrh did utier forth bis voicc^ hail andcoales offire, and he fe>:t his arrows and did fehe multiplied his Lightnings and troubled them. ver or difperfe 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
Where, the
is

MdjaicallTbilofofby]
materiall or Organicall caufe of the voice
is
is

m
dowd,
the formall
is
4,;

the

the voice and found; the efficient

the Lightning

from God, andthefinall

either for benediction ormalediftion. And this is confirmed out of St. John: DrApoc. Thronofrocedunt fttl^um : The L'tghttthun proceed from the Throne. And Job :

ihanty rcverrentiadicenr, Adfiimtn f Dofi thou not fend]ob^i. andthej go forth, and returning agAin they rviU fay , We ere pre- ^^^- ^iAnd the Pfalmift jifcenditfHmutlniraejus^&igniiafacieejHsexarfit: fent. fmoak^afcended tn his wrath , and fire did flame forth from his face. Again, Nubescff
mittis ftilgftray

Atum^nid

&

&

forth [he Lightnings^

caJigo in circhiiu ejus , ignis ante ipfttm procedit, C^ inflammabit in circuitu ejus

illux- Pf''97 *

erunt fulgur A ejus erbi terra

fore

fire goeth out be, C lowds and darknefs were about him; 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

whom the fire goeth forth,

God, compaffed about by the waters or dowds, before and doth inflame and fet them on fire circularly

impetus aquarum operiet /b 38. 34, clowd,and the abjjfe or power of the waters will cover thee ? And again , as before: Nubes caligo ejus in arcuitu ejus , ignis ante Pfl. 97. infiammabjt in circuitu ejus : Clowds and darl^efs are about him, tpfumproceditf fire goeth btfore him, aud will inflame or burn circularly round about h.m.
te ? lytlt not thou elevate thy voice in the

round about him. Hereupon Job- Numquid elevabis in nube vocem tuam,

&

&

&

Or thus

, at thifioife whereof he caufeth a multitude of waters in the heavens or aire, aild effefteth Lightnings and rain. elevat neFor Jeremy {uthy Ad vocem fuam d.tt multitudinem aquarum in cceloy 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.

Thunder is the the voice of God

&

^t^""^-

** ^3

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 wonders) 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
*7'

brightnejfe of his prefence, the clowds did move or p.ifs their

way

hail and coales offire;

the

& trbat funt

Lord did t hinder from heaven.

abyffi,

And again, Vlderunt

te

aquii. Dens.,
^

& timutr^tnt,
vjxtonitrui

P.'a'.

9^.

mulsitudo fonitus aejuartim, vocem dedeimt >iubcs

tuiinreta: The waters have feen theeyO God, and were afraid, and the abyjfe was troubled, 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 Lightnings 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 arws from his
:

R.

Thron.

,,

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 heavens, 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
Job 37.

qHodfub

loto C'jelo dirigit

mninvefiig^mr cum auditAfucrit vox eipts. Hear with tonatvoce extellemit [n , he direUeth the voice, fpeech, or eloquence, proceeding from his mottth, under tremhlirig; 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 erroneous, in averring, that the lightnings are hot and dry exhalations, extratSed out of
.

& lucemf.iper terminos &

vel oras terrx. Pofi earn rugnfi/Miti*},

the earth, and elevated on high, even unto the middle region of th.; aire, by the actraiSivevertueoftheSun, and that they being in;.luded into a dowd , andkindkd, partlyby the coUilion or knocking together of other clowds, and partly by the I coldnefs of the place , d' by the eruption of their flames caufe the thunders, 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
,,that the lightnings' are

infctutableabyfle or profundity , eefng reported by truth it fell, tobe fuch fiery lights of God, as iffucorproteed from' his throne, and the thunders are julily termed , the voice, reprehending word, and eloquence of JEHOVA. And for this reafon, o which prefume fotar tocenthe boldnefsofthefe kind of worldly Philofophers fujr^hisinfcrutable anions, or to dive into the depth of his mylieries, touching theeffeiitiallcaufes of thefe meteors, without the warrant and aiTiftanceof Gods
arife
far

not out of a

more profound and

JEHOVA

Spirit,

and fallly to make the world believe

,

that his

hidden andabftrufefecretsare

(which vanifh in the conclulion, and become as nothing, becaufeindeed they are grounded on nothing elfe, but foolii'h and felf-conceited phantafies and vanities) feemeth to utter unto them thefe fpeeeffected after their vain imaginations

ches: Auribus percipite^

lob 38.
perfeUifcicntiis ?
cies ?
fibi efi

& confiderdie mirabili^ Deifortis, Nofii cum difponat Deus de

fu\ Nofli-ne de libramentis denfs nubls
via , tjua
in partes d'JJiltt

lUis-iCum fplendeat lux nubis

mirabilia.

Dei

lux} Cujus atsro cgrejfa ej} gln^ tenebrarum yitttfruinamcccLquis genuit^. Quanam via itur Sibi habitat lux, locus ? Perceive with your ears, and confider the marvellous workj of the firor.g
efi

Qusnam

&

Cid. Dofl thou kpotv

whenQod difpofeth of them, when

r.

"'

} ^'hich is the way in which the 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, whoprefumpruoufly profefs, that they of themfelves ( without the teaching of the true wifdom) do know all thefe things: And yet thewifell amonglt men fpeaketh thus, -Animadverti totum opus Dei , nonpojfe hominem ajfcqui tlludopus cjaodft f'b fole , '" tjuam laboriofe homo quarat , non tamen affecutum ejj'e ; ijuinetiam fi cogitet fipientijjimns cognofcere, non tamcn pojfe ajfcqui. I obferved every workjofCod, that man is not able to attain unto that work, which is under the fun, how l,ihorio':fly foevtr be feek^cth .Yea verily, if the wifejl man thinkjth to know it, he will not be able to attain unto it. By which words, 6'<;/oM 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

forth > Doft thou underfl and the marvails of God , ing the bal lancing and fondering of the thick^ clowds
lig htnings do sk^p forth,

who

the light of his clowd doth fhine is perfelt in fc fence f , toi<ch'

being divided

into parts}

Wad,

9.

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

cognofcit confiliam Dei} namratiocinationesmortaliumfant timid<e

trtiones

&

tiartt

'

MofakaliPbilofofby. Sed. I. alt Jfimis & m'tfcris fanEium Sfirimm tHum fte enim correct fumeorum tianf
y
e /ccis
,

izj

qua, In terns urn fem:t ;

itaejfie fapientia

fuerinr fai-w^. fVh^t

man doth korv the conn -

and unJiMe Are their cogttttions. 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 things which are in hea-^ ver, ? Or who can know thy cor.nfell unlejfethoH jhalt give wifdottt, and fend thy holy Spirit from above fjr bj that means were the ivalcs offuch men oi were ttpcn fhe earth correiied 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 influxionof 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 , forafmuch as it is a copy of the revealed Word. Thirdly, that it is a great folly for Chriftians 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 altogether the verity of Scriprures ; and therefore it is pronounced by St. Jamesy to be terrene, animal, and diabolicall. Verbumfaplenti.
fell of Gody for the reaforiinS ofm^riall

men

are d3nb^ill

CHAP.
A csnclufion
the Ethnich Phi 'ofph/y and

XIII.

of this worl^y including an admonition Hto alt goodChriJliatts^ to beware of to fiicl^ and cleave f^J} unto that which is taught us by the Scriptures , and that for reafons herein fet down.
1

now be lawful for me, in the concluding of this Seftion, ( O ye turopit* 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 unto 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

LEt ans

it
,

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 precedent aflertion , which hath told and fufficienrly proved unco you, that the lightnings 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 heartily 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;ieinaticns , 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 efficient 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^^ 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 ereated nature, according unto the doilrine of the Ethnick wifdom ; yet fuch true
,

&

j. j^

Chtifti-

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^ited in this world. All whuh, alt^'jugh unto realiChriwians it feemeth verity and truth , yet unto the Phllolotihers 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 and the reafon is,becaufe they refpedt more \x%) every man h^th not [hn kj.oiv/edgc 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 ,Ad fo ihey did Vi-i'tjh in their imaginfltions. I heartily willi you therefore, which are brought up and made f Amiliar in the

holy Bible

law of our Lord Jefus , andnoucilliedfpiritually , and guided by the 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

AUohe framed out of this or moillelUte as they did, even unto this very day. water the heaven and the earth by his word, (as St. /"fffr faith). Again,fatholick 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 AH which do move and the earth and waters benearh, well in heaven above, as work in and by the Word. And, in condulion , God by his Wo-d doth exactly 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 affign an eflcntiall form of at^ion of it felf andby it felf ? Verily , ic is mo;f apparent:, that there is no fuch catholicka6tor, as the Peripateticks do fain: But it is t. Joh. Ephef. oneonely Word of God; onecarholickChrift, which fillerh all things; oneeWM. I. ternall Sapience whii:h repleniflieth theworld ; one incorruptible Wifdom which Wild. 12. 1, And is in all things , thatonely worketh and effedeth immediately all in all. 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 followeth 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 isexprefly 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 Angels, as Daiid telleth us) hedoth produce divers kinds of Meteors, (as is proved before,) which arecommitted unto the government and prelidentfhip of divers Angellsor 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 divine Spirit, which the Prophet Ez.el^;el called from thefour winds , to make the Ezek. 37. dead to live again) by whofe adminiltration (the Word moving them , and operating 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 There ^ Domwus Sinai in SanUuario habhans x 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, Thefe fpirits therefore ( whic h in regard of their as he did upon the Mount Slua}. 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-

Apoc,

7.

Te!npe(ts, Clowds, Rain, Snow, Hail, Froft, Lightning, Thunder, Comets, 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 Revelatnur, that by the Ordination of God, four Angells were appointed as Prelidents over the four winds, of the fourcorners of the earth, unto whom it was But there it is faid, afligned to hurt the earth and waters, and trees, and fruits. had not any power to execute their harmfuU or tempefluous violence, on that they 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

onsof

their

Sed.i.

MojaicallPhilofofby.

ii^

lying and falfe fpiric of AriJlotU^ hith taken too their 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

mouths and writings thi

unto their will, and hood-winked with Arifloth*s I'ubtill documents,t o be bu: wild, yet I would have th^>in know that it is a ridiculou<;, and of little or noeileem 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 operaand thereby perceive that they happen not by tions, which do thereunto belong 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 operation 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 dreadfull 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 violence 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 allthefe Meteorologicall marvels, to proceed

God,

and confequently will imagine

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 indeed 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. yvhom Is the ignorance of God , and who cannot underfiand him who is hy fuch things as are made^ nor yet conceive the wprhrnan by the confideration of his works.

ij.

z6

Mofaicall Phtlofofby,

Book

5*

The

Epilogue unto this Sedion.

^Hus (^Judicious and C'r'riftian Reader ) ha'veyou nnderjiood 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'

t;

enceor Difcipline
the Ethnic k^

Andconfequentiy^youmay eafily dijcern ^ how 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 , ad

Apofiles, which ii founded upon

Spirit of God , in

the CathoHck^Chrifi

or EternalI

whom is the plenitude ofDilpinity, is onely true , reall, andeffentiall. And therefore J may boldly conclude, andfpea\
Deut.30.

inMofes his language , faying, 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, beTherefore chufe life, that you nediction and malediction. with your feed may live , and increafe in the knowledge and ununto yon, with other ChriUians
,

&

derfanding of God

being that inthe true

Wifdom

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

by che
affi-rtions

expulfion

and therefore of
juftificd

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

of the wifeft Philofophers and Cabarifts , by the inviolable Tcftimaniw of Holy Scriptures.
laftly

And

verified

and confirmed by fundry MagExperiments.

neticall

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

Omnia dupliciayUnum contra

verf.

HfJuffTy

d^

nm fecit qiticquam deejje

F.cclcf ^a.

35.

N D ON,
,

Printed for Humphrey Mofeley

in St.

at the
1

Princes Armes
5 p.

Fanl'^ Church-yard.

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

j

yet perceived th.

as

m by effeB to he

in Creatures

as well Vegetable

and Alinerall

Animal

he veas furprtfed with an efpeciatldefrey tofndout the radicall occa-

fion or l>tginnir.g thereof.

And when

he had well pondered

eternall Unity, (which

is

the head a/.d root of allthings ) in

lute nature, he could difcern ),ofuch diverfity in its (([ei.ce,

and confidrred that fimple and ahfofeang that it exijteth

its

for evermore, but onely one

and the fame

lux ejus;

Identity.

For-,

according unto holy fVritj

pfai.138
1 1.

Sicuc tenebra: ejus, ita

&

As his

darkneffe, fois his light, fvhere-

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

darkneffe-,

>

r.amely,

whereof the i^r^ was exprefsed hy

not, it referveth

and

the other ky light

NoluntyandFolunty^ for when this :

wills
itfelf,

mentall Eternity, and infinite Light, in

it fell^ within it flf,

whom in verity there is no darknefj'e,

is, it

that

refieBeth his

Leams into

and

fo tnformeth nothing by his prefef.ce , (which is [aid in thts ejiate to dwell and exiji in the divine puiffahce } dark , dejormed,quitevoid,anddeflituteol its vivi'ying aByor refjlend^nt brightnfjj'd^ and

but leaveth the untverfall Abyjje or chaos

aBion is theperfeB charaBer of his Nolunty , the generall effeBs Bnt when this abflrufe unity djth fend out whereof are darknefje and privation. the benigne and falutary brightnejje of its ejfence, ( which is the exprejjlon of his
this his negative tion,

Volunty or will) into the deformed Chaos, then deformity, or darknefje and privaare forced to give place unto their oppofite corrivalls , Coyifornt'.ty, or Light
are the ajprmative aBs of life

and Pofition, which

and tfjentiall exijieue.

,

By this
,

objeBtherei ore of his contemplation, hedidgather

quently that Nolunty in
it,ls

thattheaB ofrolunty
,

and
one

that of Nolunty^ were in one e^'entiall Unity, which was allgoodnefje

andconfeit is

nothing

elfe

but

its

Volunty

being that as

andall,fo alfo

is its

Volunty but one identity in

it-,andyet all

aiteth or vvorkcth its pleafure , 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
for thereby
it

and over all with it, both privativly and poG- ^^n^

all

jio
fill

Mofaicall Thihjovhy,
in
it is

Book
m

i,

it [elf. good , foyafmucb as it is nely arid alfolat elj good indeed namely ^the dejcr:ed And ^jniaiive dayir.tffe of the ^s for the contrary ejfeds , rude chaos-, or und/'^eftedahjjf > and the informing atl or jicjitiie enia.'.Aiicn of andfcem top,oduce unttth; lioht-i they indeed appear [uch unto tke creatures
-i

mrU an inpmty of cofttrartet/es^whicb are e deemed ly ntvr'.ah to te either ^^oodc^eviilyaccordin'7 as by eeci (bey find them. Hovpfoever-^ft j'eemeth

moi apparent

un'.)

the a/fulhori that thefe tno contrary eff-uxtons, or extenfions^ proceaiing in

ecH

from
*^"'^-

oneffjentialleternity, were the principles

of-

all ihtngs-,
-^

httng that the nark

which was the oncly chaos dida^ord and produce out oj her womb the waurs 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
is it pfffible,

for horv

but that oppofite

and atjfcordant patents ,

?

fljould bri/ig forth

children

difafJreeino in condition

jrom their kind

ylndyetjuch was

the will of the

Crea-

the beginning and Ihaptngfo rth of tor ^ that thefe two difjonant accords jl:)ouhl , an Imase like unto htmfilf^ be united into one Unifon or unity ^ hy ibe tmiolable
tye of his
is

never-dying Spirit of love and concord.^ that tbereiy

t\:e

matter ( which

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
-^or

of that duality

confufion ofunitieSy a typicall Irinity in Ui.tty

figured after
et email life

the fimilitude of the Archetype, which being meerly fpirituall, was the

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

matter ofitsexiftence, didflow^ and mu(i for that reafon be endued with the oppofite properties of willing andnilling , or l^olunty and Nulunty , of its effence, as the

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

and fometimeS ajfeBing and imitating the action a/', d property ^And pfli^htj which fioweth from the eternall and all-acting fountain of unity. Foritfeemed unto the Au:hor ^ this is tf}eiertucus effect ofthe facredP^oluntji.
of unitie's Nolunty,

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 that

particular fffence
paffions and
is

or formall existence

which

is

derived from tha' cathdick

,

foul, no otberwife than beams from the Sun, mujt be obnoxious

fite

faljtct Unto oppo-

alterations.

From hence

therefore fpringetb that originall love or

hatred, which

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

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 Impreffions : From hence do flow the muluplicity ofa^eBions, the oppofiiion ofdifpofitioas , thepiiffionoffpirtts^and, in a word ^ the fympathy and antipathy which
influence.
:

is obferved to be

between all creatures, as wellfimple as compound, be they animal,

I'eoetable, or mineral.

Sed.zJ
ThetAuthor
reafonable,
to

MofaicallPhilofofby.
therefore concludeth upon thefe greu^ids

ijr

phers

, that it ii hat jufi and confent unto the opinions of the notable and famous ThilofoHeraclitus and Empcdocles, touching this point , thereof thefirfl hjath

tm

expofed

it as an infallible Maxtm , Quod omnia fiant per litem &: amiciriam ; That all things are made and compofcd of ftrite and fricndlliip,tfe4f

The lafl hath pronounced it for an oracle of truth , ex amicitia Quod ex quatuor dementis, lite compofita fit anima j That the loul is corapolcd of four elements, and of peace or concord, and contention or dKcotdj jignifyifig thereby^ that contrary difpofitioh vehich is between theivatry fpirit^ and the bright mentallheam , in regard of their originall: Forty litem, or ftrife , be argueth as ifell the fpirituall contention as the corporally in refpeB of that contrary puifjawe and habtlit) , which is between ihefor-m
'5

^of^^i

Of hatred and love.

&

&

^**'"*'^*'*'*

mall light and dark matter, both in regard of the body

vphen the foul muld part from
refpect
it;

in the act of corruption

^^

and in the antipatheticall or irafcible pajftofiy in 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.

I
this

CHAP.

I.
the

Chapter

it is

demonfiratedy that

God is that pure andcatholick^ Unity,

multiflicity.

which inclftdeth and comprehendeth in itfelfall

I

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 , obferve or difcry any thing, either by order or antiquity , to challenge juitly unto its felf a place or ranck before Unity , (and for thi'? reafon,rhc ivifelt Philofophers do ingenuoufly confcffe, that it is the onely principle or root of all number and multitude) foalfo ought each perfon of acknowledge, that this radicall Identity , asit isconfideredin itspure judgment to andabfolute nature and condition , cannot belimited by any quantitative dimenfion, nor yet included or comprehended by any member, nor divided into diAnd hereftinft portions, nor yet defined by any fubihritiall quiddity or entity. upon it hath been judicioufly concluded by wife men , that Unity is the molt antique 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 beginningnot onely of every Geometricall line, butalfoof all other continuated Mathematicall dimenfions whatfoever , feeing that it comprehendeth all magni-

S there

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 Mathematicians 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 recreaferved it felf within it felf,and remained occult and hidden fromall potentiall felf, or emiflion of its it was pleafed afterward , by the revealingof it tures, which abfolute vivifying light , to inad and make manifeft for its abode in its fimple and ic nature of unity , without having any refpeft or confideration to things which and exiftence, it could would create : So that in this manner of this Unitie*s being noc S 2

tudes, and

132,

had not produced any crcirure, might be adored or acknowledged for God neither could it rightby the which it 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 innor could it rightly be faid to be eternity, being thacm ailing of any creature this manner of his occultation within its felf, it feemed unto human; capacity not
:

MofaicallPbilofofby. not be efteemed for God forafmuch as hitherto

Book
it
;

i-

to exift at all, and confequenrly nottohaveany reference or commerce wirh either eternity, or xviality, or temporality : moreover it could not aflume or challenge 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 infcrutable, and inconiprehenfible in its eflence , that it could not any way be concluded 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 remained 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 that Koulkjn. li&.j. is to fay,"A^'/''V, Uonfinis, Nofi Ens, and, in plahi Englifli, Nothing at all in our ima4e An. Ctb. gination, becaufe the tenuity and poverty of man's capacity and ingeny in the regard 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 reafon 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 taken 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 Hom/tl!isreluxii. Unity ly Scripture) faith, Ahaas ante mnndiexord nmjiht ipji or Identity dd (hive cfiely to it felf, and jk it feif , and n-^t to any thing elfe. ?/m<ni. II.
,
;

&

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:
By

1 here was an

infinite ihadoiv

upon

the face of the rhyffe, and moreover, water and a thin mtelleEiHall fpirit were in the Chaos throH^ h the d.'v'ine puijfance. And tj\{oftsr:o confirm this faying of that wife Phi-

lofopher
I

Tcntbrs. crant ftperfacient abjffu

this therefore

may

wife

men difcern

Joh.

I,

Genef.

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 thecnrlofing 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.uknefs 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 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 motion 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: wharefore 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 creatures 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 To conclude, as Light is the originall of death, deformity, and non-eneity. life, pofition,al, 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 lalutiferous 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^^^^' ^^' 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 meum : 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 withholdeth 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 created the world, and all things therein.
:

*?

&
,

'7'

CHAP.
and of Godf

II.
Godf

fVhereifi itki proved, that all things iverecomplicitly and ideal/y in

before they were made,

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 inthepotentiall and deformed Mafs, or materiall fubjedl of all things , which was complicitly 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 appertaineth onely to give a name and eflence , and therefore in theellateof its nonaftuall being, wife men have termed it, Poteutiam Divinam , orthe Divine Pftif Kom. ii. jd. face. To confirm and verify all this, we find thefe axioms of the Scriptures .v i Cor. u. it. in ipfo pint omnia ifJo, per ipfum, 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^ rlf '^-^^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 before all, and all confffi in him, He is all a>id m all thin^t, AndtheSoil Ipf,: eft omnta in omnibus of Syrach Dixim/tsmtjltanectameneaajfe^uuiifftmus-.SummadlBorftmeJl; Ipfttnt ejfe omnia: fVe have faid many thina^s, without attaimrtT^ unto them : the Sum of all our
:

THushavelexprefledandmademanifert, according unto

&

&

&

&

&

'is

wordsis,

thatheisalltnings. By the whichaxioms we may eafily gather , thatGod didbeget, bringforth, make, and creare nothing, which was not eternally of himfclf 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 unknovvn elhte unto an evident and known exilknce; from a pure Archetypicall fimpliciry into a real type or fimilittude; from a radicall fountain into a Sea, and from
a

meer

i54
ameer point into
Meicums
Aidtf,
ad

Mofaicall Philofofhy.
a circle

Book,

lofopher

(Judis the center of every things whofe Circumference

or circumference; verifying that faying of the wife Phiis no where to befoiiyidi

thac is, in all and beyonij all. To confirm all this , we may boldly and without offence infer thus much, namely that every thing that is begotten , principiared, created, produced? or fcparated , dothradically proceed fro none that is unbegotten, infinite, not made or created, nor feparated, but onely one Unity , indiviFor it is an eafy matter to conhder , thac every inferior duall in his effence doth ilfue from, a luperior; every corporall thing from a fpirituall; every vithing able thing from an invifible ; every temporall thing, namely which hath both a beginning and an end, from athing chat is sviall, that isto fay, which hath abeginningbutnoend; and every acviall thing from an eternall thing, to wit, that which hath neither beginning nor end, and therefore that eternall point or brightelt Unity 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 foeverthe 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 diligent 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 creation 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 cofficallproportions or magnitudes : the Square doth decipher the limple and fpirituallptincipiated figure , which is created or made by the multipli:ation of that root the cube is compofed through the augmenting of that fquare orprinripiated (hape in its root; fo that we may difcern that the whole cubick body , and confequently 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 within 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 differ in their formall progrelTion, I mean a Root, a Square, and Cube, yet in the effentiall verity and reality , there is but this one Unity or Indentity , in the which all And for this things remaine potentially, and that after a moft abflrufe manner. Deo omnia fum co^mta ar.tecjuam crearentw JUthings reafon the Wifeman faith Ti'ere kjiown unto God, bepre they were created. And Efdrar. Dei fotemla,ame omnia creEcclus. aj. ata^ finis ($" initium omnium eji: The PuijfaHCe of Cod which was before all creatures, was And unto this purpofe Hermes faith > Ex uno the beyinnina and end of all things. Efdras 4. 6. principium movetur tit rurjHS exprincipio cun^adependent, princip-iim ex unefolo, tet princip urn, ipfum tamen unum priflat,nec recedit ab unitate : -All things depend of
:

&

Tittiind. to.

one principle or bs^innin^,

that

is

ok one fole U'^ity

,

andthu

principle or beginning
it is b:<t

is

mo-

ved^ that
St. loh''

it

m^j again become a principle

:

andyet neverthelefs

one thing onely,

Joh. 13. 10.

it, net departing from the nature of Unity. And to this fi-^nfe faith In the beginning was the irord In principio erat verbum The which ego in Patre, Pater fumiis. Pater in m: wordaffirmeth thus much Ego I and my Frther am one, my F.nher tn me and Pater in me ntanens^ ipfe facit omnia 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-

that doth ejfeU

:

&

&

mum

&

pingout of the Archetypicall world

is

afrer

whofe Imnge

this

our typicall world

Tinund.

created (and therefore he termerh it elfewhere, thevilibleSon of God:) M"n.ts (faith he) general Monadem , in fei furn reflex it ardirem : One be gar one, and p that is, ir fhined into it refletted the y^rJor and vertue of his emanation into it Jelf

&

-J

felf,

to thefliapingout of an Ideal world

and was not

as yet

converfanc about the

Sedt.

2.

Mo/aicall Philofofhyi
Whereby k
-

ar

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

the framing out of any typicall one.

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 ''* ''^'^
is

nothing in

God but that which is God,

becaufe the Godhead

is

one and rhe fame

,

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

(fornian was

Primus

& fumrHUs intelleBus

<]uo ttntim.

eft

mum
uno
ene in

rationum vlventium incommutabilium

ars quadantommpotemis atqne fapientis Dei, plena omonmes un:tm inea,ficut ipfa unnm de

^ ^"n"*'"^^'

;&

cum
it,

And wife God,

as
it

Domtni4s omnium ejaa creafli; apudte omnium fiabilium funtcaxfitj mens, omnium mutabilium, apnd te^tmminabi/es manent origines,& omnium rationahilium irrationabilium atque temporalium femper vivunt rationes. Thou art mj God , and the

&

intelleEt is a certain aEl of the omnipotent full of all the v.nchangeabereafons of living things , and all of them are is one of one with whom is one. And in another place he faith, Tu es Detti

The fupream and highefi

&

& &

*"'''*?'"<"'"
''

Lord of
/;t;^.

all that thou hafl created ; wJth thee all originallsremain immntable , and the reafonsorcaafesofallreafovable, and unreafonabley and temporall things , do alwaies

And 7?<;f/m^ hath it thus.

Tu
ciinElafuperno

mJ/.""^"^'

Ditcis ab exemploj

pulchrum pulcherrimus ipfe

ftmilique in tmaaine furmas.

Afundam mente
Thou frameft
beautifull
,

oerens-,

all things after

a high andfuper-celefila'l example

,

and being mofi

bearing the fa-rvcorld in thy minde

dofl faihionit accordino- unto the like

To conclude? Anfelm dorh learnedly expreffe the manner and progreffion of every exemplary thing , from the ideall fountain of all verity, thus. Forma rei Veritas , cir dum ii potentia in aiium dttcitur motus Anfelm. (faith he ) artefcis efi archetypa in materia v;ro ]am produEia, eft fmiiitttdo imago The form of a thina is the efi; 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
image.

&

&

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: That one beo-a: one , and did refle[l his beams into it p.f. Whereby he arardorem 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 fpirit 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 entrance unto her . Thus therefore was the Archetypicall world framed, in, and of all one unity, but in a three-fold or triple manner, namely, by the 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. 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 wifdom 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 emanation of light, and of the fubftantiall matter of darkneffe, which was water, the heavens were made of old, and the earth, and confequently the vvhole world, as ic

We

(hall

12^
fhall hereafter

MofaicallPhilofofby.
be evidently demonftraced in our Divine Philofopby

Book
,

i*
well

and

is

iPet.

3.

may therefore boldly conclude , proved by the warrant of rhe ApoHle Faer, the unities or menr.bers of the ideall world , be allextraited out ofonerathat if dicall unity, as children out of one father, and are included by the felf-fame unity,
which
IS

We

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 reprefentation of the Archetype, which is that eternall monady or unity in vvhi^hat'i 'all things; and therefore he is rightly tmed 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 conCgI.i.i 6. ^^him, ad in him, are all th.Kgs, O'c. And j:ji ; jj,^ /^rid in another place, Of him, by

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

one Entity.

Moreover Hermes
,

in his Smara^dine Table

this one

As allth.ngs

hereby the

me

llaticncfone

fo a'fo are all

Theologicall Prothinas fprnH n from all'h.ngs arc fprHngJrcm one onely, in like manner do they hafien by a conblems , As tiriudl courfeto yeti'.rn tmtothac nnhy , with whom the greater the concord is ^ bythe
Prcclits, in

thing b) adaptation.

And

hs

which

tl

eym:et together, by fo

m.uh the more they participate ef him

Again PlaiCfAU

and doflrive to rettirn nnto htm etgain , for.ifmftch as in For this caufe him%.nfir(th their finall repofe i and the fftflen.tfice of their exifitnce. therefore did the Philofopher Leuci^pm^ make this eflentiall unity the /ww;w ^ijThus therefore you fee that the antique tinm,or the [ovtra'ine good and felic ty. 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 exDrefs 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. tttm omnia nihil erant njfi mere l^erbum , Ex principio omntA vrocedebant in -verbttm, nufcTJfto. turn nihil tamen principio. Ex verba omnia procedebant infpiritam D m niy manente erar.t nifi Spirit :o Domini, mai.ente tamen verbo. Ex fpirit^ Domin, omnia procedibant tttm omnia n. hil erant nifi mere acjH fit per lores, manente in aqnas fcihcet fapenores, tamen Spirita Domini. Ex acjuis fuperioribus omnia deficenderunt in aquas inferior es, aqua inferiores , manentibus tam;n fuperioiibtis. 'Ex ti'.m omnia nihil erant nifi mere hoc eji, ex eiementis afiris invifibllibitsomniaproced.b.int incorpoaquis inferioribus, ra vifblli.i, C7" tunc onmia erant nihil nifi mere corpora V'fibilia , manentibits tamen eieInGodall things were nothing but mcerly God. Of mentis afiris inviftbi ibus,&c, 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 became 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
thin as part from the high

God

-,

&

&

&

&

&

&

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 All which neverthel: fe unto any cxlftency of the elements , andfiarry influences, Cyc.
I
Iia.4?.
.

Sapii.8.
I

oh. '.I.
1.

o prove to be true, as well by the Scriptures , as expert Cab.ilills , and Philofophers afsertions : For by Scriptures we are taught, That God,th divinelt fountain of all beeing, d'd firfi create darknefs ; and that this darknefs was that ^formcdtrinc:ple,or p. imary m.^tter., v iihout itape , which did compUeitely contain all /^wf/.And x.hi.tl\\zii^ordwas m that beginning or principle. h'C\Ai2,i\n;that this word

could

.ilf

Gcncf.

ifftud out of darkneffe. cut ofthebowells ofthe

Spirit

AT)dth:n the fpirit was carried on thefe waters, which appeared

d.v\

ab)ffe.

And

that all were waters at th;

fi^fl ,

the brighc

1
'

Pet. 3.

?"

'

ofthe Lo'-d being not in any thing extinguifhed. And that x.\\z\iwaterswere As alfo St. Peter read'vided i-to the higher and lower , namely, heaven and earth. chethus x\\?tof the lower waters the elements were framed by the diflinfuiih'ng Spirit avpendere aquas ; menfur a ofthe Lord. Whic h Job faith, dot h aptarepondus aer'i
,

&

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 lares 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
principittm
?

Scriptum eft

tn libra

Bahir

Nih

Rg^(i,j,

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 cofueviftis,al>fol:t'JJimA effsn^ tia)qdfnn ft in iibyjpj tentbrarum rtcraSlaijr immanens ociofa,vel(^Mt ainnt') ad>tihiirefpiciens, idcirco dicitur VS*,
i.

e.

Nihil ftve non-ens ae non-ftnUy quia nos tarn tenuiergx

lis

res diVitioi ir.gen'.i pauper tare miiltiati,de

tionfrtnt

qui. non apparent

fit

judicamus.

Atitbi fe oftenderit ut

a iquid
eft

& reverafubftftat
enim,

handft cut

^tqkie de
^

iii

qua

tunc Aleph

tenebrofum tn Aleph lucidum convertitur, Scriptum

Sunt

tenebra ejus ita

lKxejtts:& appellatur tui.t Aleph magnum quanda exire cupit apparere omnrnv* remnt canfa 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, It ts rvrnten in the boot(^ of BihiT y that nothing is ipnnciY>i\im, or the er the beginning}

beginning
it

but fV/fdom,

Unto

whom,

me-thinkj, J

may rightly anfwet. That the in-

finity jelf of ihe three higheft numerations of the Cabaliliicall tree, (^whichye are accuftomed to call the three Perfans in Divinity , ofone abfjlute effen ce) when it is rarailed

in the abjffe ofd.trknejfe

and remaining idle

ii to

or vacant

and, as

it

were, having refpe il

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-

unto aoth.ngf

is

therefore called ViA, that

fireth to tjfue out ofdarkneffe^

writ,As his darkneffe is,fo is his iight^ namel^^ when it deand 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 qeneratim and production ofthiitgs ; for it effeEleth all things. Moreover, Mercury Trifme-' gift,v/hon\ others term Hermes, doth moreexprcflyfeem to mention this progreCfion, 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 revelavit, cerneham emr/i omnia in lumen converfa, fy.ave nimium aiqaejucundum, quodVimtni' intuentem me mirificc ob.'ectabat. Paulo poft, umbra qutid.im horrenda cbliqua revolutione fubterlabebatur , in humidamque naturam mi^rabat , ineffabili turn vuftu exagitabam, 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 ignis 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 ofthe 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 rcA little after , a fea, full jhaddow or darkneffe did glide joyce me to behold, 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 offire 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, the T
is

ted into light Aleph.

For it

&

i.

&

&

^2

MqfakattPbiloJbfhj.

Book u

the word was made manifeft out of the dark and deformed Chaos ; from which alfpring , or proceed into aftionby fo the humid nature or the Abyffe of waters did 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^or brinieth forth into light the dea(Uyfhadow, &c, Where,by neffe, and he difcovereth foundations he underftandeth the waters, which were fecretly contained in the 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 Archetypicall pattern: So that we here perceive, that two principles of a clean contrary 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 admirable 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 : Mafias 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
Sap. II. 1 8. lob i6'i.
:

uiquilonemextenditVeHS fttfe^ inane

Jiretcheth forth or jfreadeth the

&

vacuum ,

df f^fpendit ter-

^^ *'

North upon emtpynefs , and ifjanity ; that is to fay, on a thing that was void and deftitute of fhape , andhangIn which fpeech by inane or vacuum and nihilum , he ed the earth upon nothing. darkneffe, and deadly fhadow, of which he fpake in the beforemeaneth misfliapen the which fpecified place , or that matter without form, mentioned by 5o/ewfl 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 Forafmuch as being one , he is infinite , and in this eternall and radicall Unity infinite as well in his dimenfion and eflence as power ; he murt of necelfity being 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 darknefle and deformity , drawn from the infinite center of all things; vvhofe circumference 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 antique beginning of all things, that thereby we may with the belt colours of our underftanding , paint out and defcribethat excellent formall Elfence which redeemedthe 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.

ram fuver 'fiihilum: God

CHAP.

III.

How that amiable and bright emanation of vivifying Love,

fhone forth from the placed Litigious and odious darkneffe Fountain of all aoodnefs, and dif from the Throne of the obfcure Chaos or dark, yi^yff^ I that thereby a World might he made of nothings that was aluall,

andbeat^tified by the formall prefence thereof.

underttanding, that out of one' wondrous thing, and IT a in effence and nature, palTing all humanefuch an oppofite nature fhould aUnity two branches of
is

rife and fprout forth, as are Darkneffe ( which is the feat of error? deformity, contention, privation, or death) and Light, which is the vehicle of truth, beauty, It is not for nought, that the Seit of the Manichaans did love, pofuion, and lifet fo

Seft.

2.

Mofaicall Philofofhy,

jig

were two coeternall principles ; whereof they made one to 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 oppoacion> 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 nature 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 Philofophers that did incline unto their part, as it appearethby fuch mylticall and allegoricall 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) wasgarded 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 Sifters, 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
fo iHfly holdthac there

beGod whom they termed the

?.

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 , becaufe that he onely is truly to be called Eternall, who is, and ever was the beginning 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 Ancients 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 Mother: 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

in the Creation

other of the like profundity ;that though fliebe termed acompanion withGod 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 Cabalills.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

foul

lAo

Mojaicall Pbilofofby.

BooL

i,

foul ifhape, fignifieth the true Prince of Darknefs, the Author of oppofitionjthe Father 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 after 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.

nai.4J. 7.

Timana.

Pfal. 1J9.

Rom.

II.

beginning of the world)all the Elements were at ftrife 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 Lachefu is the futhe prefent time , and her office is to twili the thread of life 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 For that Eternall Unity faith : Ego Docreate it, and produce it out of its felf creans crearts tenelrras facieis pacem , non tjt alter y formans Incem, minus ^ mdum: I am the Lord, and there ii no othe-, who do inform light, and create dc.rke[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 framed 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 female, and ftill, that there is but one Eternall Unity , which in it felf is male 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 lux cnrnverbo fic alteram mentempe^ jttriufcjue [exits fascunditate plcntjftmns^ vita God being full of the fertility of bo'.hfexes, and being life and light, brought forth peril: And Scriptures feem to intimate thus much in Another Divine Spirit by his ivord. Qui ceteris generationem tribuo, an fierilisero ? this fenfe 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 beginning but no end, though in theireffentiall Root, they are Eternall ii) God, the abSo that as the dark Chaos , and the bright flrufe Monady or Unity of all things informing Spirit, are two principles oppofite and contrary to one another, in nature and property, (for from the dark principle, difcord, evill, cold, congelation, reft, death, privation, negation orNolunry, do proceed; but from the other 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 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 ro36. in himfelf , In whom, by whom, and therefore from whom are all things: For his Identity and what is lutttyznd Nolumy^ is but all one in him that is one fimple 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, neIf his ifBrmation gative or privative, which may rightly be termed his /\lolii>ity. beauty of hisbenignity, andthe creatures expehathdominion, he emitteth the cting fpirit is enlightned by his prefence , and confequently replenidied with

Thus you fee how

in the

in the

firlt

bowels of the Chaos: The three

&

&

&

&

soodncf-:.
inentall

Lo here is''airo
But
,

his falunty affirmative or pofirive, called his Volun-j in rhe

,

right fenfe.
'

beam

any man fliould think this ftrange let him but obferve the which is ailigncd by God unto man, to inform him with reafon, and adorn
leaft

SeSt,!.
:

MofaicallFbilofofhy,

i^i
9-

adorn him with undcrftanding. know that man hath buc one Divine nature, which giveth him intellect Spintus eft in homme (faith /^) fed wfpiratio om>Tipo^ Joi> 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 away, 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
:

We

privative or pofitive will his privative or dark aftion 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, mdttm^ vita, mors, a Deofum ? Good and doth not the holy Text tell us, Bonttm tvill, life and death, are from God} And doth it not tell us in another place, QHodDeoabfcottdentefaciemfuiimacreaturiiConturhancur, recipknte ffir'ttftm eomm
;

unto the effefts, either of his

is

&

&

'' '
pfj,]^

"^
,p.

exfpirant, emittente fpintum fmtm fecreantur bono

God

hiding- his face from the crea-

from them they dye , aga n they arerecreated with goodnejfe, health, and life. And again, '* f^ifitatio tua(ia.iih David) prrefervat fpirltfimmeum , Thy vifit at ion doih preferve wy fe emitte lucemfupra nos, fpirit. Attollefaciem tttant 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 He hideth his face from them, that ev.ll and mifery mny be. anguftia And yet there is neither of thefe two properties in thi^ one eflenciall fall them. unity, but is good abfolute! y, though the latter b; privative, pallive, odious, dillurbing, 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 nature, 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 divine 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 he being egged forward, norwithlhnthe Text faith) according unto Go*ds heart 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 abOmnipoteme ini^:ii-' '* break forth into thefe terms, ErMwf^/'/'fi D,?o/;/>/eM^, 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 fleighteft Philofopher , that God is converfant in the created nature, as well about corruption and privation , as generation and pofition ; and yet no good Chriftian
tures, they are troubled attd ft ckj^ tak^itig his bright vivifying Spirit

andfending

tt forth

&

&

&

&

&

&

can

141

Mofaicall Phibfopby.

Book
i

i,

lef

'

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 wicked to the creature, than is his own death and corruption. If we Chri.Hans deny the property 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 verifie 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 Allegoricallilory 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 operate all in all, as well privativly as po:uivly. Thefe Poets tearm it by the name becaufe they pretend, thatinhis poHtionand benigne of^/'s/'o in the day-time 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 fignifie 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 they exprefs the form of things ib that thefe two is the mmb.-r of perfection united, do make up the feptenary number, whi;h doth include thepernumbers feit complement of the creature. Again, they intitleit Dimyfms in the night time,
, , , ;

'

p '

'

Sap. 7. 84.

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 deftruftionrndconuption, 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 may fee , thatthevery Pagans didgrant or acknowledge, 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! to give life or take it away, to will or to nill , and , in unity, to fave or deliroy 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 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! inrtinl 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 The vapour of the vertneofGod., a>^d the fincere em.inntwn of the Soh.mr.n cMcth l>r!(Th:ne(fe of the ontntpotent , andthefpleytdattr of the Avne li/ht , and the m'rreur ,
,
5

l'".'^* *
'

without all fpot, of his

a^id
thick, clovfds by

oodnejfe; ihxz divided the waters into difl^iEl orhef orfphearSy

and tjedor hfinafd up the waters in the ^ 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
aave aproporticiallrcieiq^ht unto the a.r^
mcafiire
,

^'

Prov. 8.

ntuniitatcm cceLVTOuld be alike. It is this Spirit that faid, Ah ore nliiffimi prcdij al>\fjfiamhnlavi: I came oat from the mouth of J F HOrum ciraimivifolus in profunda 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 , isf^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^.
there y

when he didfortify 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 watry 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 become 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 aband mylHcall principles, I mean, of Light and Darknefle, attain unto the radicall 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 different 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 among 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 admirable wifdom of God in all his works over or without all. 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, according 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 admirable 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 natures, 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 feparated from the impure. Hence therefore it commeth, that all the world was originally divided into two contrary Kingdoms, chat correfpond unto thefe two raaicall 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 humility and whatispride, what juRice and what in juftice, what is gladneffe and what
ftruce
:

when he ntadetheheAvensitwu

14 j

.'

is fweet and what is bitter , what is aftion and what paffion , what 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 authority, 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. quam faf} urn eji quod rnancumejl: All things are of atwo-foldnature, whereof the one And thereupis contrary unto the other., and yet there is not any thing which is defeiiive. 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 elements, andof friendfhip and enmity. To conclude, left fomefcrupulous Reader ^ ^ (hould

is

forrow, what

is life

4.

^4

Mofaicall Philofopby.
ftiould

Book.

i.

Rcv.ii,

condemn me for making l"o long a difcourie upon thefe two concrary prinproceeding from one Root, 1 thought it molx rit to certitieeach juoicious ciples, 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 therefore if they be not firft of all well opened and conceived , how is it polTible afterwards 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, namely 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 nothingwhichparticipatethofgoodnefs, whichhath not his contrary; thar is to fay, which doth not communicate with badnefs (infomuch that God himfelf is not without an adverfary) 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 afpel,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 bellow 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 Illumination, 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 oppofits reveal it felf, and clean extinguish all enmity out of the world, fliall be difAs touchingneverthelefstheend of thisdiflonancy, the ApolHe faith, covered. 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 reduced or return again into one harmonious Unity , in which there will be found no Ecce diffonancy, namely when thefe words of the Revelation are accompliflied forrheold vetera enimtranfifrHut : Beheld I makj ^-Uthinasnerv omnia nova facio'. heaven andearth have f.fjfed away. But leaving this allaterall difcourfe, we will proceed direilly ill our Sympathetica!! and Antipatheticall Argument or inquifition 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 participation of thefe two, namely of the Light and Darknefs, and that I will exprefle unto 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.
H^hereln

IV.

as well by the ancient Etbmck. Philofophers, as by the it is evidently roved, f Herein anthority of Holy Scriptures, that there is a foul of the world is, and whereof a alfo is exfrejjedrvhat this catholick^Sonl
:

IS

cotnpofed or made.

IPurpofeinthefirftrankof exprelfe what the opinions

as

my
as

difcourfe, touchin^; the foul of the world, to well of the ancient Cabalilf sand myilicall Rabbi's,
this

Ethnick Philofophers

are

concerning

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 meaning is to fet down the concordance which is obf>;tved becwixt them and Hol.yWrit. The Cabalill's tenent is, that the great Angell whom they term A-luactro,i,
,

is Dij^ww /A-/, tue gift of God) is that very fame cachowhich 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 narticfilitr firms do jhw. And they fay , that from this univerfall angelicall Spirit , all ^ 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 JEHOVA, the eternall Unity and Father of all things, that they referred all thefe This point neverthelefs being ill underftood by the iggods unto one Ir/piter. 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 ^ qui ex tisq la jpectancitr bomsy earn efiitejr, inteUigerenonpotHermit, tgncrantta Veiy 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

(which by interpretation

llck Spirit,

I'
"

f,

'*'

&

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 opinion alfo /Wifrcr;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 generated 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
the font of the world'

are thefe;
Spiritusintusalittotamaae infufaper

arm
mem-

MeHsag,tatmolem,^c.

^ned.

,.,,.,,
1,5.6.

A Spirit (faith he)

bers

doth nourij}? within, atid being infufeJ. over

all

the jo

of the world,
faith

it

dsth

move the whofe

fitbfiance
,

zX^oBoetins 2it\dAptgurel, being later Poets

iitis

of the fame, Marcns are of f^^^r^i/'s opinion,

Wftndi

Mm

'nts

or

ius, as

^ot Mani Af^rommkis

Hoc opus immenfi confirH^um corfore

Vis animit divina regit.

ad Auguli.

the vaft world.

The divine power of the foul doth govern And* Boetius

ffiiswark^i

which fs ere^ed in tie body of

Tu triplicis medlam tiatttric, citnUa moventem,

Connettis

antwam.
tnoveth all things.

Thou dofl frame or tje together amian foptlof a triple nature, which

And Angarel

faith;

Nonnulli qmcquid dijf/tnditetr ttndiejrte coelif

Aeraqste O" terras

&

lati

marmiri-s ^tquor

''*. i Chr'tf.

Inttts

1^5

Mojaicall Thilofojhy,
Inttts agi referitnt amntii
,

Book, u

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.

Somefay,
Jtiired
ftp

that whatfoeverfiileth the

Heaven, the ^ire,

is

the Earth, ar.dw/de Seas, it

;

by afoul, through the vrrtae whereof all things In the world do live
it

'and alfo

that the world

I'iod

felf doth exift by

it.

But bccanfe there

not any bodilj fubflance that is

of a foal, and ihat the varld an.i every part thereof djth c^nffl of a body, therefore 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
there

together into one.

y
.

Tte c

.4.

j^^^j.yg^ Qj.

do make the Soul a certain infinite which doch procreate like things ot their like for this nature doth engender all things, yea, andmukipliech, andnouriflieth, or fuIhincth 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, although of themfelves, that is in regard of their matter, they are dillonant. Alfo ic

The

wifer forc of Alchymifts,

power

in all things,

is

termed the true virtue, that mingleth and proportionaterh every thing in this fublunary 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 unto 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 catholick 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 , ortheEternjll Spirit of Wifdom, (which I termed with the Scriptures , the radiant emanaor efi^uxion from the Almighty , whi^h is all one wirh riirn in efTence) the tion deformed waters were inafted and made m.anifefl , out of this dark Principle or
,

Gen.

I.

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 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 Pana, 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 imparteci unto it , inimediady before ,th^ creation of the heavens and the earth. Where-

upon

Sed.

il
it :

Mofaicall Tbmfojhy,

I4'7

Spintus Domini ferebamr f^per at^nai : The. Spirit of AixlasSt, Augujlin addech to it, the Lord moved or was carried upon the waters. igneHmillis vi-^orem ir.ip:rneiis: BcjionKno upon th.m apery vigor or fgrmull and ait.vg

upon the holy Text h.uh

Now as we i">;e th.ic Man, which is called the little-world, is compofed of and body, (whereof the foul is his heaven or fpirituall part,or,as wemay fay, foul 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 evenfowemay obferve, that the heaven or fpirituall humid nature of the great world, is animated by the eternall emanation or fpirit of the fupernaturall wifdomof 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 Ipirituall waterS) which are called Aer^ or elementary , no otherwife than in the leffer 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 So vve ought to confider, that this fpirits , and the naturall or elementary body 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 really aft , in this or that region of the univerfall aire, the more that fphear is thin , Doth not Scripture feem to verifie, that Deus fubtle, aftive, worthy, and noble. Jap:'etiafiia ^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'^
vertue.
s :

*''

"*7'

penderit acjuHonem piper inane (^ fufpenderit terram fuper nihtlum. In coslornntfirHiltira cum Deui ftabillret fiifidimenta ternt, ipfa aderat cnnila componens. And again

**

&

, 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 minifir av':. Jncnelis feci utoriretur Inmeninde ficiens,& ficut nebula texi omnem

Wifdom faith

terram. In
la^

alilffim'is

habitavi,

& tbronHS

r/teiuin columnanub'ts,cccli

gyrnm

profufidam abyffipenetrav: in ftntlibus maris ambuLivi in omni terra fieti. Feci Efter 4 Orionem^ convent in mane tcnebras,dicm in noiiem ^utAvi , vocavi aquas ]er. ji, maris, ejfa 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 temper aVft. Godby hisivifdom givethproportionofiveig^bt unto the aire y difpofuit 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-

yirBurum

&

&

circuivi fo-

'^'
'

&

&

fVhen God didefiabli^h the foundations bf the earth ^ pijfe and falhion entail things. 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:

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-^ I ato'rie did compaffe round about the heavens, and did penetrate into the prufundtiy lar. of the abyjfe; and I walked in the waves ofthe feas^ and Iflood 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 confequently all diverfities that are made, in thegenerallhomogeniallmafs of the waters, 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
b. tatien.

&

thy

, ,

148
Pral. 33. 6.

Mofaicall Tbibfo^by:

Book
&

I.

Spiritu oris eJHSemnis virtm thy wifdom. And again, ('^erh Domit firmadfiiuc cxli 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 mais intimated by that word Heavens, but alfo the vivifying beginning of all things , which hath no berhe ina(tingforni, that is, 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

terial! fubrtance of the

world, which

X Pet. 3.

Sap. II. 18.

Ecclus.

i\,

Prov. 9.

P'tTMni. I.

werethe heavens, the earth, and elements made, in number, weight, and mcafure, that is to fay, wereeffedtedby afubdivilion , through the fpagerick ad of the felfterra de afame word or fpirit : And therefore St. Peter hath it , Ca/i erumfriks per atjUM confijlenti s verba De, The heavens and the earth were of eld of waters, qrns 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 unto 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 inagewherefore when it had revealed the univeifall matter of all things, which jierality 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 Omnipotent did make the vorld of a matter without form or jhape. And as St. Jerom intcrpreteth 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 lcvisfpirits

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, without the vivifying ail of life; for as in the foul of every creature that liveth, there 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 humid 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 variety of aclionjneither any contraSi:ion or dilatation of fyftole and diallole in things and therefore no alion or paflion in the foul ; for without a palfive nature there can be no adion, arvd alfo without an ative naturetherecanbenopaffion. Now matter which proceedeth from water is the fubjeft of all palllon , as here, mother Alfoacl C haos was the female or palTivejunro rhe a(fHon oiDemogorgon, orGod, 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 Idenare
tity,

Sedt. 2.
tity,but Alterity
plain, becaufe
it is
;

MofaicallThilofo^hy,
for if
it

i^p
divine unity

were Identity,

it

would be the

or

eff^nce, and confequently

it would not be created. Now that it is Alteritas 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, in Inferno y in extremis maris, in noUe in tenehis, &c. The Spirit of God is in heaven, Pfl- IJ?. 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 and the earth ts his fontjlool. Spirittu fap ienti<e imp let or hem , The fpirit of wifdom Sap' i feat, 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 deformed; it is certain, that it maketh this catholick fpirit to live. And therefore this

&

if.

7.

angelicall fpirit thus

compofedof alterity, or of two,

is

called ^?>w<i;/W/, be-,

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 individuality. So that the mighty queftion, fo often revolved by-thePcripatetick Philofopners,and fo flenderly by themrefolved, may hereby be fully determined, and enucaufe
it is

that catholick or generall fpirit, divinely animated

cleated, if it pleafe the wife and impartial! Reader rightly to confider things, as indeed 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 emanationjand the foul, or <<wrfj is that union, whichis made between this humid creared fpirit , and the increated formall emanation, which doth inform or create. So that by this we may difcern 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 informed or illuminated, by the prefence of the bright increated Spirit and the increated 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, rn, as with a garment. We fhall find alfo in Exodus , that in the fame Chapter, the t '-.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 Chapjteritistearmed 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 bej

:.

fore,

them

in

the faid order.

tftminterdiUy

& lux jhllxris noiiu

;

And
^

the wife manfaid. Putt fapicntia its tegurnen- Sxp. IVifdom rvas a cover to them in the day time ,

i,

ly.

and a fiarry-light in the ni^ht. And the reafon of all this is exprelTed elfewhere thu? , Noli exacerbare eum^ quia non feret defeSlionem vefiram, quoniam Exed, ^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 fpirit , this Text in Scriptures doth warrant Animam er Spiritum dividit difeerftitfcrmo 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
:

ii, xdl

&

.,

1^0
Deo
no
reclfiente

MofaicallPbilofophj.

Book

Sflrhum fuum a cteattms, exff trait , emhte>itefpiritumrecreatftr bo' God receiving or tlilo(ira,r<ir.g his Sfiritfrom the creamres they exfpi-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, and alio as it is in its hmple and feparated both as it hath a relation unro a body
,

eftate.-

7)rtw<?/3ffeemeth to define it thus nis fontibus entanaiJS') jimplex, ind'.jfolubUis,

vifibilis; qu^ntitette,

-^mmaeji- ftibflamia fpirunalis

libera,

a.

diviistdi-

imtni^rtaiis^
1

tncorporen
a.

Qr

figura, ponders,

& colore carCKS

he foul

is

jpirituall ft<bjiance,

jlp-iv'ing

^H*h

from the divine fountains, fimple , ind^jfolvabte, immortal^ free, incorporeaL, Unto this alfo Bernard indi-vfjible', wantDig qnantitj^ figure, rvatght, and colour. feemeth to confent. And -^ttgujlin defineth it thus.- EJl mens divma omnia mteUigeHi his a divine Spirit^ that underfiandeth all things , and doth omnibttfqt^e fe affimilans
:

conformitfelfnmo the jhape orLkjiefs of

phers fay, that
it is

all things.

hrid for this reafon,certain Philofo-

made

after the likenefs of the Spirit of

:

Wifdome

which

is

known

2jj_* ,

Foritbeareththelikenefsof every thing in it felf. to be the Image of God 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 definix\oiV,Animet efl lux e^udtdam divina ad imaginem Verbi^ caufA canfarum, primi exemplaris,creata', ft:bJlantiaDei,figilloi]ttef.gurata^ ctijtts character efi

cap.^j.

vcrbum
:

aternt*m:

The foul is a

certain divine

caitfs, and the firfi corporeaomni decore adornata, SanileTriniiati fifjimilata

is

Light , created after the Image of the Word , the caitfe of exemplar or image , &c. Another defines it thus Efl res in,

dterna

gle^iie.

coaanata: It

an incorporeall thing,

whch

is

adorned with

all

virtue, likjied to or refembling the

:

Ho'

and coizquated unto eternall glory. Somedodefcribe it thus EJi Spiritus fecundnm fm operis offcium variis intelleUnalis femper vivens, femper in motif , 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 diverja: It is an intellettuaU Spiritalivaies living, alrvaies in motion, and in refpeH of
ly Trinity-,

&

hath divers appellations afsigned unto it " For it is and vegetative property. It is called a Spi' and ^ is a fpirituall fubjlance: and rit, as it is converfant about contemplation , breatheth in the body ; it is called fenfe , as it is imploied about the AEi of fenfation ; it is teamed -Animus , when it operateth in Knoivledg and Wifdome ; and Underflanding : and Alemory , as it it is named Mens, in regurd of its D.vine
its

divers operations in the body

life,

it

called

in

regard of

its

vivificative

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 duly 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 For firR , we fhall not to vary one jot from the tenor of my precedent affertion. 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, thefimilitude of the Holy Trinity, coxquated unco the divine Glory. Secondly, it participates 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 Vehibeing confidecle of the formall aft, which is in truth the divine mentall beam 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 cited 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 vhifie 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: Hdtf this Spirit be thefonrtta-n of life, then the Son of Spach ejfstdit Deus illam n^ , f'praomnemcarnem feaindum datum fit:tm: God poured it fupra omi.i opera ffta, 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 heginingmade the earthy and ihe heavens rvere the work, of his handr 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 V'erba Domini firmattfnnt cxli, alfo David confirmeth in this 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 omnia dat vitam (^ infpirationem 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. 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 forafmuch as it is the emanation of the brightneffe of the Omnipotent, and the fplendorof 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 effefteth 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""""cream ,^ faElafunt; mif^l fptritum tt4um , ferviat omnis creatura, cjuiadixifli, '' 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-exiftence, 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 included, 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,
'
'

&

&

&

i.

&

&

"

into

l^Z

MofaicaU Philofopby.
:

Book

And this thereinto a lively aftion, and motion; out of obCcurity into Light rightly in the eies of wife men A'I'nattron or DoKum Del catholsfore was tearmed 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 confequently 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 ThePlatonick's Heptachord, the which he did invent, and adapt for his fpirit. 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 ; neverthelefs it appearethunto me, that Adrafi us zr\di CalcidiMs have more fitly expreffedj 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 different 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

from Holy Scripture) That Deus fit omne quod eft- quippe a cjho, per quern, 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 that exifteth; being that, from him, hy him , and in him me all things. He is male and female^ (as Synefim faith) or, as Mercurius Trifmegiftus will have it , He is mofl abundant 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 &c. The fift , fix Other figures which do correfpond unto one another, from the materiall fide unto the formall, namely the even numbers, that regard direlly 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 harthis point

& in

qtto flint

&

&

&

ir

mony.

Sed.i.
mony. And
in the
firft

MojaicdlPhilofofhy.
place,
ic

kj

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 Unities, and therfore it is the radicall or incipient imp;rfe(5l number , which is in refpecl 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 imperfection, 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 racuinane, 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 vivified 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, namely by the addition of the formall Unitv, the manner of confufion and of imperfection, 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 animating the pureft and fubtiler waters, doth unite the mentall Light with the heavenly 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 iraperfeCt in it felf, by eaven or imperfeCt numbers, and according as in the Achetypicallvvorld,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 multiplying it again by i.there rifethbut2.and i. which make 3. or a Cube, which argueth the perfection of the Ideal world, which was in God,if we take the two radical compounded numbers for roots, we fhall produce after this pattern the created or exemplar world, namely we fhall find out three dimcnhons; to wit, longitude, latitude, 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 formall Unity This myftery (I fay) being rightly underftood , all fcience even in theabHrufeft Philofophy, mayeafily bedecyphered. Theroot of matter therefore 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:

&

um&

on

,^ , ,

^^^
on of Unity
or
i.

MofaicallPbilofofby.
created, namely

Book k

Ecdef

I.

and To the firll z. was accompliflied, snd the fcul of the world 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: 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-

Colofl.i. 13

gelical creation,all other Angels werealfo niade,and therefore it is iix&.ihriflas eji Imacro Dei inv'fibilis^Primogenitus oninh ere a: lire in^:io edita fttnt Hn:v. fA,fi cmlls'ii'
-

tit tei

& invijibtlia^five Throni,five Dorninationes, Jive Pottjta & h: ipfo omnia ffint, & iffc anteomnei-) & omnia in ipjo ipfumf
ra vifihilla,

es,

omnia per
the

conjia>^t, Chr.fi is

Im^.ge of the invifble God; being brought f^rth bsfore any creatttre, in whom all thinqs^ invifble are n/a 'e, both i heaven and earthy whether they b: ThroneSy as n'cll vif'ble<, or DorrtifiatioKS ,or Potefiats,all are made bj h'.mytndiyi hirriyandhewas before any th'ina

and all cor.fift- it him. Loe here which not onely made all, and is

defcribed the true vivifying Spirit 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 Aiaattro/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.cAngem
is

evidently

all that

'.

yr-,

name Ita'l be cilled^The Angel ofthe great cou?jcel,&c. Thus by themultiplyingof 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 according unco the wiU -f the Father of light, doth operate diverfly in the world lights, which fent it forth. And the formall Iquare 9 , being joyn^c with the materiall 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
yindhi^s
, : , ;

the

more the matter

is

multiplied in

it felf,

the darker and thicker will

ir

be; fo the

'

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 multiplications 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 harmonious proportion between form and matter is not , there muft needs be as well fpirituall 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 fountain 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 animates 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 region, and his creature- , which we compare unto the cube. Verily, not onely the abRrufe Cabalitirs, but alfo the profounds!! Philofophers , have made an everlaiiing 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 profound m^dirations of the truz( ab^le , nirurall A/'^^^/V^ . andeffenriall '^/cA/'/w^, Vv'hichbecaufctheignorant vulgar people do rafhly condemn undet thofeDitles

morethat

light is multiplied in it, the lighter, thinner,

are

,-

Seft.
Ce!ejiitill,

2.'

Mofaicall Philofopb/i
tearmed by the
myllii.all
,

jj^

are othervvife

with the name of the fciepce, EIem:nt4ry,

and .Supermundane , as well becaule icentreateth of feparaced Inrelli^encesand 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
his r.ches;
it

ifdon;^

tto

ti.efiroi'g
^^l rf
^

nuni :>t hij Jfrength

nvr the rich m.in in

but

let

that will

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 Inrelligible, the Celelllal!,and Hlemenrary,reprefented, according unto theCabaliils by rhefe three Letters ofthe namemiJi Jd.,m. Alloihethreep.vtsof nanjrermedthe

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 offered in this place. And therefore this region importing the cube of matter, is rightly referred unto the elementary world, which iscompofed ofthe groffer waters, 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 alfo hath his relation unto the body of man, The fecond part ofthe Tabernacle , which vva'^ burnillied over with gold, and illuminated 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 betwixt two extrcams , namely, bet \veenrheb-ight fountain ofthe formall or empenall 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.'ewa loh^the ntoft nwvab eofallth-nrrs; and, in verity , it is the firC: Wlfd. 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 equall 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 humidor adic ah ; ofeJfe>tiallheat, as the doth all life confift\ ex cali.oelftntinli, wafcuii-.e or a^Jivc; andradcallmoWHre, us the female or paj/ive. This region therefore 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.
ihis
; : ; :

little world, to wit, the Intellect, the Soul, and tion and corruption, as alio the elementary part.

Body, whi, his fubjeCl to

altera

Upon

7.

&

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 ashisfubfiance 2

K(5
{lance
is

Mofaicall Thilofojby.
altnoft light

BooL
feat

i.

and

fire,

and

it is

thought to be the

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 Philofopherstobethe 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 requirethfor his generation the heavenly ad and aid: and therefore Ariflotle concludeth, 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^
upon ihe inferiors, 'm the man upon of all fuch Cabalilts , as are converfant in the myRicall Thdology, averr, th^l omnes res Inferiores fintriprifentativ^fuper/orumfcut fit laferhis, fie agitur fuperms^ yillinferiotir thinas are reprefeniottrs or images cf the fitferionrsi and fuch as the tfiferiottrs arc,ffch a.fo are the fftper tours. Ana in verity, a

more m.irts
the

infoeniifianf^ the fufcnor badies do operaie

womm. And the Maxim

Keuch

W.
Cab,

3.

&

De

arte

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 confent,thatGodis well pleafed with the holy ternary , whichis the hrit odd numfor we Chriftians honour a Trinity ofPerber in the Arithmeticall progreffion 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 learning we may gather. But as for the Cabalifticall Rabbies, they confider the quantitative proportions of this Ternary after another manner; for as the cube of three
; ;

confilis of three 9,fo they take thefe three 9,

&

999, which makes nine hundred ninety and

order them in this ternary pofition, 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 orders of Angells, which belong unto the intelligible world. The middle 9, importing 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 deeper 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; rhereforeor image, the antient Law did make a partition of the fruits and goods proceeding 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 portion, 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 Angell, 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 For the Letters ot the name Mhattron far hapanim^ which figall, and through all nifieth thePrince oi Faces, which is taken for the foul of the world , after the calculation of the Hebrewes amount unto 999. and therefore this name, with Letters befitting, do import this number , and yet neverthelefle with this confideralion, 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 creatures, 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 deformity 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, acv/'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 was9M</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, higamer) 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

Spharaaqualitatis,

Terra

2 Tenebr.

is elfe-where moft fitly exThis excellent harmony of the foul of the world 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 infinite 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^^
YtdMet-eoroL
Soi-.
2.1

Svhcrum

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 (tarry 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 divine 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 Tabernacle: and for this caufe it is rightly rearmed of the Platonics, the fphear of the foul. And verily by effet 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 nhoundeth 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^

And as the unilon like one effence riohdy cearmed the Idea or image of a unilbn 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 perfed 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, Takea Luteor Bandora, andilrike any of the Itrirg; open , and I prove it thus thenftop that lame Itring exa(i;tly in the middle of it , and each half will founda D.fo th.it the unifon which is made by the ilriking of Apufon unro that open unilon the whole llring open, will be divided into two Diapafons or molt perfed confonants unto the whole; which is an evident argumentjthat the pecfection of the Diapafon is in the feat of the Sun , and confequently, that the formall and lively accord 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. top.ove and maintain the foul of [ But I fear I have followed this point too far , wherefore I leave it, to come direitly unto the point, being that in my rhisworldj 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 fttr. um infole, he put his tabernacle in the Sun. I will proceed therefore unto the fecond
:

I*

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; others 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 diverfitiesof 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 They agree therefore with preferve tne continuity and indivifibility in the Soul.
;
:

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 Spirit ; and yet it is tearmed by Solomon, multiplex or mamfold in refpect of his multiplicity

animateth for it is faid to fill the univerfe. And the incorruptible Spirit of God to be in all things , and to wifd forafmuch as it is om^i re msbilior, more mjv^b e aad'^M. give life and motion unto all
it
: :

of action, or property in creatures which

r.

12.

fprightfall then

aity thif7,

andbe'.ng but ene thing,

it is

able to do a'l things,

.'t

bein^ per^ Wild,

7.

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 different property. And for this reafon, they conclude that ezwi<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
nMnent
in it felf,
:
:
'

'

'

'

univerfe.
It is evident therefore, by this which is already faid, that all the fubfequent opinions 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
I

at this inftant.

conclude therefore thus, that feeing the Soul of the world hath for his internal 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 alterity, that is of two, namely of a created palTive , which is an off-fpring of the dark Chaos,
.

\6o

MofaicaU Philofofbyl

BooL

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 Hence cometh it, that, by reafon of this Spirit's uncoitj and to exalt its light. divers inclination, there are good or bad palTions ingendred , not onely in the heavens and earth of the great world, and their creatures, as well celeliiall and elementary, 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 Philofophers, 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.
to fjAVe their pre fervation

V.
4d tken
all

How all particular Salt Is aye faid to fpnng forth or proceed y

:

afterrvardt

and multiplication ^from thiS gene mundi, or Soul of the world and firfl to be^i
that of the meft noble , world or
-which

Anima wnh

u of

the

l.ttle

Man,
Mercunus
Trifrnegljlus) faid rightly,

HErmes
Tiniind- i.

(called alfo for another reafon

Timtnd. 8.

Vinund. 9.

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 eothat the
-.

&

ruwy (jHAinCofmo; cr cofmns

tatis

omnia veritate generations exornat

criiine fi^fcepii ,a

jureCofmits appe.lMus efl, cjuia , necnon tndefnentivita. operatione, perpetna nectjficeleritate etementorumcommifiione ordtne genitorum. Cofmus qu^citr.qtie ab Ipfa
,

^ttidem Dei pLus

&

Deo perpett'.o fervat

Godis the Father of thercorld

the world

is

the

fAt her

f them that are in the world^* nd the world is the off-fpring ofGod^and it is ri^htly 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 In all this he varieth not of the Elements, vfhtch by order are brought farth , &c. 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 operate, 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 particular Soul in this vaulted machin of the world, doth depend and is piwcreated, preferved, and multiplied from chit catholick Soul, becaufeici'^ an axiom infallibleamongPhilofophers, that the whole dorh com.prehcnd each pa-t, and again, eachparcicubr harh his exigence and being from the whole. But the world's catholick materiall Spirit is inaftedand preferved by rhe catholick Erernall Spirit, fefir our from the Fountain of life, to inail; and vivify all thing>; Which increated 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 creatures, 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
.

earth

SedL.z
earth for his materiall, had

MofaicallFhilofofbyl
not
this exalted tormall efl'ence

i^i

, fait by God into the world, asnot divided from divinity, added a lively force and activity, by breathAnd therefore Hermes fpake not amifs , when he ing his Spirit of life into him. 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, vegetable, andminerall, that is in the world. This being therefore in thefirllplace tobecbnfidered, I proceed thus. ; The variety of the Species upon the earth, did radically proceed from the very Ik"* 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 into 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 letters 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 originally 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 received the myllery of the Typicall creation , and did trace it out after the Archetypical! 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 Myfteries, as of all true Cabalifticall abllrulities. But to proceed According to the tenor of the divine Word, and his formall characters, the effefts whereof paffed 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 difterently, 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 generation, 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 underhand, that as the catholick foul of the world is generall unro all ; So is the aire made the cheR or clofet of his golden treafury orfpiritual food,which while it fwimmeth occultly like a golden vapour, riiowrea down from heaven in the aire, filling So, whilft it is yet in the open aire, ir i^ asapt tofuilain and and replenifliingall 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 naitVire, nndworkethfpecifically; thatistofay, accordingunto the individuall nature 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 , preferved, and multiplied. Henceit was, that the Philolbpher b'-eaketh forth into The hidden aiiment of life h in the aire. In novo lumlnt F.(l in aire occidttisv'tde. cib'^s this fpeech 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 ready, and in every part of the aire, to drive for the fpirituall food of life unto every elementary creature , the main virtue whereof confillerh in theetern.iH vivify"7 ^^ ing Word and Spirit of all things : and therefore ihz Text faith : De'is d.n v'nam omnia: God giveth life and infpintioH a^^d all things, ^"d ,' Jnfplrationem
: :
:

'.

&

&

^^
j

zgi\n,FiJitatiottiaconfcrvaifprt:Hmmenm; Thy vijnat.'on doth preftrve

my

g^

fpir't.

i^z
Pfal. 36. 10.

MofakallPhiloJofhj.

Book

i^

81,7. Plal. 36. 17.

Plal".

frefem by the benevolence of , . rtta adefibeKevohntii penes Deum eff,ThefoPiniaifi of life fo w.tb God. Vits Vrolovgatit bcmpiitoi e;iiit l/7! fans 77,f nrolcnging oflife ts the benignity of God. 0em vifitavit Deiu falute ftii{^frnetur boLife
is

JEHOF^

JEHOFA

rn. H-'jjom God doth vift rvith his Jalht'iferous nature, hejhallbe partaker of goodnefe. Deo dante creatHris, collignt^ aperiente manyim fuam futlantur bono, abfcondente facicn* fuafn conturbantHr, recipiente ffimnnt eorumexfpirAnt, cmittente fpirittim futtm rccrePfal. 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

frejhedagain.

We

ly breacTj and it bread, as ferom interpreteth it. And our Saviour, meaning of this fpirituall bread, pants enim verus eft , c^ti'i de coclo defaith. Pater nofter dat nobis de calo panem veru-m, dat vitam mnndo. 0-'*r father giveth tis true bread from heaven ; for it is the fcend. t, true breadwhich defcendeth from heaven, and giveth life unto the world. But I know it

if he fend forth again his Spirt:, they are recreated and rePater -nofier, to pray for our daiare taught alfo by Chrift in called there , Panem fiffer-fsibfiantialem , the fuper-fttbflantiall is

om

&

D
* Cor.
Joh.

8* i

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 '^'''^ commeth from the mouth of Cod. And thele words ""^^y ^y ^^^'^^-y ^^^ ^"^^n "'* ^

&

&

II.

Job. 8.
I.

were underllood by Mofes of that Manna , by which the Ifraelites were nouriflied inthedefert And the ApolUecalleth the food wherewith they were nourifhed, The fpirituall Rock^^ which woi Chrtft. And therefore that fpirituall Rock faid , Ego fum pantos vita, &r. lam the breadef life which defceiid from heaven . In this word thereforeis lifeonely, and in no food elfe; and it is this in the aliment which And for nourilheth, and not the creature alone ; for in the word onely was life. this reafon it was faid, Et vid'.t ejuod omnia qua creavit effent bona; thit is to fay, not but full of Gods efsentiall being, which is vacua aut inania , void and empty onely God; for it was he who by his prefence made the creature good participative, 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 Philofophers, and adjudge them for reprobates, and referved(as theyfay ^ for damnati:

on, and

the beam which

Aft. 17.

name of a Chriflian, then to obferve 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 oilmen are of Godsgeniration.'Q\xtzot\\i'^m\io^z. This is the reafon that the Philofopher Zfff did call the vitall foul in a man , Ignem naturalem ; and Promethetu
that onely for not bearing the
is

in their

own

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 7fi/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

Farmtnidei

and mrdtiplication is made. Being therefore that the never-dyingfire of animall creature , it is neceflary, that for the confervation and multiplication thereof, it be nouriOied by its like in the aire every moment, or by the And this vehicle of the aire, left it fhould vanilli, and the creature fhould perifh. ^^ ^^'^^ thePhilofopher Parmenides feemeth to intimate , where he faith , Natura fua natura Icetatur, Nature isrejoyced in his like nature. For this very caufe, the fiery 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 natttall

generation

life is in rfie

TafortUjHUturavincens O" fupcrans

du.ifque naturas gatidee faciens

O (lout nature,
natnrt

Sea.2.
nature that dofi conijuer

MofakallPhilofofhy.

1(5'

andovercume, and m.^ke^ her namres to rejoyce. By which he thatby the helpand vilitation of this celeftiall nature , the vitall doth intimate, 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. inter by this which is already faid, that the elementary aire is full of the influences 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 anunduousliquor,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 faltpeterofthis vegetable, being freed from his elementary bands, and being in his unduous 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 vegetation 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 But letting this fuffice to exthe admirable vegetative property that it hath in it. 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 Spirit 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

We

^^

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^
:he

"

164
the foftl or
Spirit
;

Mojatcall Pbilojbfby,
life is in

Book,
Word
is

i^

the aire, the mentall Spirit is in the foal, the

in the mettlt

Ecdus,

I.

Fimind. 10,

Prov.

4. sj.

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. Whereby 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 theretore 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 fountain, is EccleJiafiicusdoiilt&Achus, is the Word of Cod: as if I with i/ffrM fhouldfay, thebrightandeternall Spirit of life in the quinteffentiall Spirit, makeththeSoul, the Soul in the aire is condu(f^ed into the body , where it operateth theefifcftsof vivification, and internall multiplication of the Species, and thereAnima hominis in hunc vehitur modum Afens in fore he faith in another place fpiritttsin corpore: Spirituspervenosarrattene, ratio in anima,animain fpirittt The Soul of man is carried into teriafque fangHinerrfqttedijfnfHS, animal undique ciet unable fpihit body after this manner. The mentalbeam is the reafonable fplrit , the reaf rttii in the Soul or ether ea'.lfpirit^ theSonlor ethereall fpirit is in the airy fpirity and the airy fplrit IS in thebodj, which moveth through the veins and arteries , and being We muTl" difperfed over all the blood, doth agitate and move the body on every fide. 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 Gardwith the be/t diligence and keep charily thy heart, feeing that from aciionesvita The nature and inftruments by which the Spirit at it proceed ail the ailions of life. 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 fucked in by the creature every minute; for without thisneceflary aft, with the falutary 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 ; forafmuch 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 tnnatunt 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 therefore, 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 ftillhoufe 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
is

i^^

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 anihereal and quinteifentiall nature, and then, as for the felefted Spirits of life, flie enclofeth 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

refervethonelythepureft, which

the aire back again the way it came, by exfpiranon. And this expulfive action is effected 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 necefftty , 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 eafily 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 extraftion, (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 foareththementall beam in his rationall vehicle , elefting this place for its chief tabernacle 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 Phyfitians 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 Cervicales, 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 member 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, animated by divine love) this fpirit is miraculoufly convayed into two preparing arteriall fpermatick veliells , from every member, but efpecially from the three principals 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 delineated 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 compafted 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, arin tificiose , confeitns veUtt in imisfartifms ttrrx. M'^Jp'ff f'eam vident oculi tui ,
: :
:

'^'

'*

&

libra

i66
/i^ro tuo
iii

Mefaicall Philofophy.
extaret
:

Book i.

omnia mtmbra. mea funt fcrifia ex qmbus diebus formabantur j cum nullum ex Than doft pojfejfe mj reies,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 artifiThine eyes do behold the maffe cially jhaped, as tt were, in the lower farts of the earth. 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
is

Job

J J. 4-

fplracttlttm omnipotemi^ vivificavit me ^ faid elfe-where , Spirittts Dei fecit 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 offeed, and afterwards did make it alive by his breait. And the wife-man, l^t ignoras qun. fit viafpiritns,& quomodo ofsa pinganturinventre 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

&

"^

thing into
'

Job i. p.

mothers womb;fo art thou ignorat in the workj of the Lordt T^ho hath made andframed 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 cafeumcoagunervis compegifiii me, cum vita benignitatem came ind'tifii me,oJfibus lafii me:cHte 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 curdle 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

thy heart. I know well that this
is fo

Andyethafithou kjpt thisfecretin

Job 10, J.

Aft_ ,.

In all which > this difficult point appeareth 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 afterward explichely delineated and framed. Then goeth he forwards to the fecond degree 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, accordingunto that other faying of Jo^, Memento quAfoquodficfitargillam fecifti me , Then he proceedeth thus, Cute& c^c. Remember that thou madefiffteas clay, &c. 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 To conclude, that ofthe Apoftle, In him we live, move , and have our beeing.
with thee.
after that

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
^<^<jw was by

God fhaped out

of a

lump

^,
'''

^'

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 eflfplritus,fedinfpiratioOmnipotentis facit eurri intelligere In manis afp^rit^ b^titistheinfpiration of the A/m-fhty which maketh him to underftand. And for this reafon alfo is man rightly faid in Scripture to be framed after the image of God. Was not the excellent artifice of this eternal Spirit wel exprelfedby Ej:,f^tf/,afrer it came from the four winds, and breathed upon the flain ; iE'c^^, ( faith the Lord unto the dead
the
;
:

''^*

dabo ftper vosnervos hoots^egointromittaminvosfpiritumutvivatis; fuccrcfdaho vobU fplrltum viextendam vo- cutem , cerefaciam fupra vos carncs, quatuor ventis vei,fpr,i'tus,& infuffUfuper vetis. Et dixit propheta ex maniato Dei, revixerum. Behold, I m^rejfm efi in eos fpiritus imerfeVtos ifios (itrevivifcartt, will put into you a fpirit, and yott (halUive , and I will pat on you fnewer , and I will makjjlefhio row onyoUfiiidl w.ll cover andextendon you a skin , and I will give you a

&

&

&

&

&

&

&

fpint,
_

Sed,

1.

Mofaicallfhilofojhy.
-'^nd the prophet ftid According tn

i^y
that they

fpirit, and ^oft (hall live,

God commanded him^ Ccmt

^

Ofptrityf/om the four w;nds , and breath upon thefe jl.nyi pcrfom aoain.Aytdthejpiritentredinto them, and hey lived ag.i.n^ ^c.
,

may

live

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 creaAnd for the beccer underlUnding hereof , we muft ture, before it came to aft. 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 elements 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 otherwife centrally in the vifible fperm, then mans foul doth in the body. We muft obferve 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 embracing 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 And then that by this Dedalian labyrinth, the feminall fpringeth from the heart form, being the microcofmicall heaven , may aptly, and according unco che fpecifick 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 Anaflow9/iisfuch,asischeinipre(rionof fomenocable Seal, che which in a Man is Manlike, in a Lion is like a Lion, in an Eagle is after the lliape of an Eagle j and fo according unco this imprelTion , which is occult, and fcarcelydifcernedby imagination, the fperm is formed after the manner of clay , and is moiftned with his feminary nature as with water ; and by the vertue of thac divine fpiric which dwellech Thefe cwo natures cherefore fecretly in it, is made a living creature in the womb. 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
fp'uk of light and

MojdcaUThilofojby,
lite

BooL z,

which is in ic. But I have ranged roo far from my mark , and which will prove oftenhve unio fuch, ajj will not radically that iti conhderthsf^ things as they are indeed , but after their fcnfe and thw wifdom of I will therefore now approach unto the main point of our Difcourfe, the world. 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.
afubjctit (I fear)

The .Second
Wherein
ly

B OO

K.
whichj^ringocculu
,

thofe myfticall Irradiations

tis^o

from

the

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 rit , are deteBed and opemd.

of
tliis

The Argument

Second Book.

THe
proveth

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
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
oVi^

He thought it
it is

/.

ot [uffcient

to gather by

circuMJiar.ceSy

and conclude,

namely, that

fo.

And therefore in ihiS pre-

fent Book he attemptetb,jvith the tighteji andh'ghejt firetched nerves of his UKderjianding, to enquire andfearch out the hort, to mt, why, wherefore, and by nhat

means

this duuLle
to

aB

branch fo difficuh

Indeed he finds this lajl is (hfjeminated tn the Unizerfe. Lefou/ulout by mortall capacities y that hee(leenieth it /.ufmall

rnafier-piecein this hisrtfea'ich ^

andjor this reafontscontented^ tobedtrtBedvr

guided into

this difficul;

path of fo profound a
loth

fpeculation

ly the light or 'Pcie,

fiar of fuch fuilime

and reBified,

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
wife Solomon doth i>ffure us^) who,forafnuch as he is the (j]en^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 oifervauon therefore of the rules at.d axioms, as well of the holy Scriptures^ as learned 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
tiall

Daniel and the

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,

begmi.ingjrom the eiernafl one,lut no end. ^nd the a.iallwcrld doth in like manner pour out thefe ciizine < (fluxions , or emanations ofU^^ht^ by a/,gelicall zehules, iniolhe temporallrtorld, whichhath both a ieotnijngand

vhuh

hath

its

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.
rnentAry world, to effeB his

MojaicdlPhikfofby.
command or pifafure,
oi'ie

i6^

harm and dammage,

perceived ^ that
another^

of the

t ither for the good or vpeljave j or elementsry creature. By this degradation therefore he

Godfern out
,

efjentiall

andfundry condition

that thiags

emanation i>y his word, of a multiform might vary and differ in this world from one

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
in

bytehichrneans, the fpirit of fapienceis

rightly faid to he in the heavens above, and in the abyjje beneath,

and to fill or

re-

plenijb all,

and laflly

to operate all

all.

A^idlajily taketh into his confideration

fome

efpecial particular objeB^ well

known unto the world,

that by the experimen-

tall enquiry, or

and

fearching out ofhis hidden nature^ he might praBicall) maintain ocularly piove that unto the incredulous world ^ concerning the mystery of

Sympathy and eyfntipathy, which before he hadonely exprejjed and verified Theorically,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 purpofe , being that

and occult properties , do moft aptly correfpond unto thofe / Haberefore he preparethinthisBooka ^ and miner all. way^by the anatomization and ripping up thefardell of this marvellous ftone*s ocpeed make his entry untofuch cult nature , that thereby he might with the better f experimentall conclufions and comparifonSt between the one and the other, as fball
th* effeBs ofitsfecret

the animal,

vegetable

he at large defcribed andfet forth in the third Book of this Hiftory , that thereby the nature and condition of the animal may he difcovered, and dernonflrated by
that of the miner all.
folly

And lajily, for a coaclufion unto thif Book , he fheweth the 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 naturall means , wl^ich alfo is rather ordained for the ufe ofman , then of the devill > and confequently, that man which ufeth the naturall creatures , which the devill
hath praBifedon
ordain
it, ii

to

work wickednefje ,
to

is

no way culpable

o/Cacomagy

OS vain

men would have it^being that

not therefore

the righteous ufe of the creature^ for which God did 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.
That Sympathy
is

I.

Darkjiefs

the ojf-fprhig of Light , as Antipathy hath Us hginn'irtg 7 he Etymology or true figmfication of both words ; :

from

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

unto you, with the two catholick effeds thereof, namely love and hatred , andall thofe palTions as well fpirituallascorporall, 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 onely 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 experience, (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 fecret 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 difcovery, it will be requifiteto lay open the fignification or Etymology of them both,
defcribed
that thereby

we may

the better conceive their dilliniS natures and elfences.

Greek word, namely GDju-sra6ti', and is derived from cvv' , ide^, ua 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. contra o: againji, 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, between two fpirits, fliiningforth,- or having their radical emanation from the felfAll creatures that participate fame or the like divine property. As for example emanations or beams, which are fent out from God , by his Anof thofe benigne 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 property ; which, for that reafon, do fhine forth and emit their beams unto one another 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 complexionary faculties from yf'r, and therefore they fend forth beams of friendfhip or benignity unto one another, as are alfo f^fi-, &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 creature 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.
Syn^p.iihia is a
:

CHAP.

Sed,

1.

Jidofakall Pbilojofby.

171

CHAP.
Cab.tlijls doproove, tha. c.mrariety

II.
,

How and by what Atirl(>:ites or properties the Hebrew Rabbles

one cterallEj^ence J
as

and profuundeft

of Katares doth proceed from as from the root of nl things.

infinity of creatures of divers natures, in

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 firmamento,qit percutiat earn &dicat ci,Crefa:That there is not any plant or herb here beneath, ' ' ,,',,' r ; ^ ! I r 11 J which hath not a Star in the frmament , to i?eat on tt with bis tn\Uisncey and, 04 it were
to fay
*'''''''<('

IT mott certain, that Soalfo are an everyone theuniverfallmachin;

is

there

Art. cab.

lib.

3.

unto

it,

unto

this their

Increafe or m>fllply. Neither do the Scriptures appear to be repugnant opinion, as hereafter Aiall plainly, in his convenient place, be ex-

But becaufe the radicall indication of this matter, requireth a more propreffed. 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, namely, 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, eradiation or effluxion , to inform and inadt all things explicitly, which before were conrained complicitly in the divine puiffance of that everlatting Unity, which in it
I prooved it by thefe exprefle places in Scripture: Solomon calleth Sap. 7. 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 ofhlsood^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. And the fon of Syrach: That it came^'^'^^^^- ^- 2*. m.ide, and without it nothinir was made. ^ 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 hecompofcdor 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- RfcWjn./;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 eterand by reafon of this his emanation, the Spirit is faid, to bs the fir/} nall Originall created before all thing-s, as the trunck before the boughs , twigs, leaves or f.uit. but in regard of hisemaSothat in refpet of his effentiall exiftence he i^ eternall nation into the world , he is , faid tobeiviall, that is to have a beginning without 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 mulFrom thetrunckof the tree iffueth tiplication ofthisuniverfall emanation, thus thegenerall, fpeciall, and individuall branches, whereof the moll Itrongeft (after the trunck ) are all armes of the body, thi next boughs , then twigs, and laltly 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-

felf is all in all.

this

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 immediatelyfromhim, 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 adimenfion 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, Soalf the Olympickor iEtheriall Argells , have either in fubHance orellence 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 effluences 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 Olympick SpiritSjas alfo the Olympick Spirits are not fo bright and affluent in divine riches, as thofe angelical Intelligences which approach the excellently-brighr throne of Eternity. All this inefFectwemaycoUeftfrom theFathv.ns ofthe Church, (for and che fliinmg forth of his Dionyf. ds Du St. Dionyf. faith ) That an Angell is the image of God, 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 And Bartholomew fai rh , majefty of God, witho-^t fpot, and the imuge ofhii Goednefje. 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 Daxh^\. Angells are inielle^tuall lights , receiving their light from the firft mrtfcensiiy 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 infiucnces 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

letting
all

ApoC. 4.

fire, b] reafon of their inimediate prefence bsfre the face of God. But 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 fc^y Anfels which have dominion over the four tvinds , nho have power I' hurt the ndth.tt they arc commanded and over-ruled by one great Anq^el earth a>i at he fens And that there is a Prince of da kpeffe, who bcarcth thefoveragnfealofprefervation.
:

EpheC

6.

And that thrre are as fpfjg If fljat oreat oppoftte fpirit which hath dominion in the a'.reveil 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

To Conclude, the muttiplicable fruit o' feeds we compare unto the 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
tinto

them.

flars

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^theriall 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 Geproceeding from the throne oi God or Unity before all beoinneral! emanation nings. Andthisisthe reafon, that thiseternall creating Spirit ofwifdom is tearmed mttltip/ex, One ar.d manifo,d;OY\t{l fay)in regard of his by Solomon, Unicus eflence, Wifd, 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 NumericAll 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 colleftedby 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 ^''yptian hath it) and argueth by a pure fignihcation, the fubihnce of the Creator, without 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 fionifyGod , 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
,

&

7.

'

becaufe (as the faid Rabbi /^/o/f^faith) denetat Deelj'et^exiftcret : It imthat God is and was above any eJfeKce , forafmttch as he did exijh before that any "fortei h 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 Hoc eft nom<nmeMm in ternnm, JEHOf'^A tsmj everlafl'ing name ; anfwer ,

never rafhly Ipoken or uttered

-ftm ejfe O" fnijj'efuperomnem

-,

ejfemUm cjitf-vcuHs ^atitcquam ullares

mn%

fo pure and fimple,that it cannot be articulated, or compounded or truly exprefl'ed by mans voice. As for the other denominations appropriated untoGod,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 multiplicity 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
,

Which name is

ly^
Pfal. ^^. I.
I

Sam.

z. 6,

pral. 4?'

Pfal. 9. 6. 9. 6.
Ifai1
'

hea.'. h, mo. it ii he that ajfli Elc- h , ?4 ;,';: /i/f . with d.nk^iejfeje.ith,a>idf!ckj:ie(fe. It ls''jEHOFA that is gmtious^fHil ofmifcrlcordyAnd that extendeth his bcniirnity a:id mercj unto all hu creature s, And it is he ih.ft is iiugry ad rei;ere airainfi nations, and doth dejho/ the wicked, Ii is he that repreher.detb in hu ange) , ^^^ chajlifeth in hi^ difpleaf^re. And it is he that n gracioi.s and ths onely Saviour. It is
.

Mofakall Philofopby. Md /; is JE HOFA that is lig In, ife

Book

Tob Job

i. J

that il.nanied to fend vexIt was he that woundeth and heaieth aga'n. It ts he that cattfeth the flngtte, the cenqeance, vexat'ioxy and death on the difoBcdlerit. "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

JtHOFA

Deut. 27.

fear

& a trembling heart^yca^jhorvereth doivnfurruw^vexation^tifKidity O" fad milancho h

Deuteronomy we read of,5i confequenrly produccrh antipathy and dil'cord. And ay.Concrariwife, Itis'jEUOyd that btlfoweih bsneddhonS or i>icffings on h.s creatures. Exod. 13, 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 conftijuence is the caitfe of loving Sympathy ay/d Cbficord, To COitc\udii,\t\s JEHOf^A, the 4 ^ir 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 oppofite properties, therefore did the iecret 1 heologiansafcribe unto him divers generaUnames,vvhich they gather out of the holy Writ, and are appropriated unto himj according unto the effedls which follow them, whereof fome encline to darknefle and privation, others to light and politionjfome tofevericy, and others argue the fruits of his benignity; fomeby a deprivation of his at , whichhappenethby a reflexion of his beams in himfelf, produce the eftefts of darknefl'e , namely, an effentiall frigidity, and flupidity, immobility, congelation contraction, &c. Others by an acluall emanation from the center unto the circumference, do geneas in
' ,

I will rate the cfteils of light, as are motion , heat, dilatation, fubtiliation, Sec. therefore rehearfe or reckon up unto you , thofe divine Attributes whic h are afcribed 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 mifericord and clemency , becaufe the effluxion or eradiation that fpringeth from this h,ead,isfullofgrace,andfpareth all ;for it argueth the Father ofpitty.and mifericord,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 Again, it is the part of a Father to deal favourably the Father jftdgeth no man. and mercifully with his children; fo God under this Attribute is elieemed to be the Father ofall , and is therefore benigne and merciful! iinro his creature^, according to his of S"lomon, Thy creatut es might fall and perijh by the perfecni

tionofthyjifflice, an
Sap. II.

b: ventilated or blafiedb^ the fpirit cfJiy pftijfance,

;

Bitrthott

forthatthou canjl do mttchwas ever hfi.fl difpofed allin number, weight, andmeafure But thou haft therefore pitty on all , becai (e thou canfi do all tbinns. prefemt with thee. 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' Lo this is the all thmrs becimfe they are ih.'ne , OGod, which art the lover offouls. fruits of the name Ehieh, namely, to create andbeget all things as a Father, and to havea careof rheirprefervation inhispaternall affedion. For this reaion therefore, 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 unto the creation of all things. For Ehieh fignifieth the father and root of all
creation.

Thefecond cognomination cf JEHOVA in the divine numeration , orfpheiiwhich imports the bleffcd and graiious emanation of the lallTree, \9.JAF1 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. 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. faidof the Angell, which was appointed for the conAnd therefore ducting of th^i/r^i^Z/w through the Defart. Ne exacerhesetim; quia non feret de- * feiionemveflram,<juo>iiamnomenmeum ejl in eo: Do not difpleafe him; for he will not

8.

JEHOVA

endure your defections or errours

: for my name is in him. Whereby it is evident, thatp princely Angell, which is taken for this Emanation from Jah elfewhere, " this hath a double property ; but his greatell inclination is to preferve the creature

which

it

madeis

The third cognomination is /o/;/<: and the bright

fleftingbeames of his property do ilream forth, tine Prudentia, in Englifh Prudency. And this
Cabalifticall interpretation,

called in

port through "which the reW^:q\s Binah , in La-

name Elohim , according to the and terror, becaufe they have obferved that by this property or attribute of God, there happeneth unto ^^ch ^fci^l- <:iii. ^^' for under this denomination JEHO- ^ world, punifhments , and liratagems 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 inftruments 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 creation, and the produftion of them out of the dark Chaos : which was not effected, but by the extream contradiction and oppugnancy which happened between the fire and the water , and 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 JEdid 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 finifhed 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/(fWff/^, inEngli(liC/fw^r;, becaufe the divine influence which fliineth out of it is full of orace, benignity, life and poodnefs, as by the con(equence it (hall appear. For it is the fountain, from the which the good and fortunate Planet Inptter receiveth his benevolent Emaaantion or beams of life ; this
doth
fignifie fear,
: :

HOVA

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 faaiilam. 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 unwholfome influence down unto the creatures , making diflurbances and troubles in the by Thunders, Lightnings, Comets, VVarrs, Contentions, Anger, Peworld &c. And the celelHall magazine of this influence is ftiknce, and hot difeafes
,

the Plane:

through which this 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:
/I

'/^r J :

for this reafontherfore the port or channell,

fiery influx

He adorneth the heavens with the beauty of his Spirit.

Thefeventh divine cognomination or attribute is
as to fay

JEHOV A

Sehoath

which

is

Armies, the God of jubilation , reft, and perfectias much J 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, Redemption or re(t; and thefe are received by the Sphere of the Moon, whii.h isas werethe unto the which all the influences in general! do fall , and this is celeftiall earth The effefts wherethe reafon that it is fubjefl; to fo many and divers mutations. of, as well to generation as corruption, is obferved on the Earth and in the
the

God of

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 importeth 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 unto 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 therefore 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 concordant 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 generail catholt kefflux'"on , and every of rhofe fpedfick emanarions do branch themfelves.ig.i'n i'lfoan inhniry of individuils, even as ten may be multiplied , iniffiTi'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 upon 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,
reafon
trary
:

il

MofakaJlfhilofofhy.

17-7

why the Divinity, created or Cenc forth one fpecifick eradiation, fo conunto another, was, as well for the prefervation as defhucftion of the creaFor as the lalt effeft of each of thefe contrary emanations or radious efflutures 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 Viver. Scorpion, Toad, Spider, or blifteringC<i;A4mff/; and, in the vegetable Kingdom, the Somniferous and (Uipifying Poppy or Opium the fearching and inflaming 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 the deltroying Refatgar-^ the vomiting Aninfecting Ottick^-Ji/ver and Sni^ imary 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 otherfomethey 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 , being 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 And therefore Solomon ^^^.n: pleafeth him, who onely worketh elTentially all in all. 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 univeyfa, (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. There are Spirits created for vengeance, and in their fury they execute their torments 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 Serpent, &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 Elements , 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 occult 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.
Here it is
tures, proceedeth from

III.

demonflrated, th^t the occult aEl ion as well of Sympathy as Antipathy ititrea-

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

-

MylHcall Theology, afHrtn , that Angells are all o^fteuMn.lib.j, 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,
in the

one kind,

in refpeft of their

Aa

ot

i-jS

Mojaicall Pbilofofby.

BooL

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 effeftethhis will, and pronounceth his word ^'.^r, after that his will is decreed in For that very reafon Daviciimh , -^n^eli Dn vaiidijjimi robjre, ejficientes P&l. o4. 4. himfelf. verbumeitis^ afcultaniesvoci e]i^s , mwijhi e]HS yucicutei p actt:mt] s. TtJeangells
oj

God
hi->

are maji flron^ / power , atid da ur effelt

min'/ier.', to

bn

rvo, a,

and l.flen umo

his voice

they

are

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" Andtherefore Rene/ jneUiih , That allbodies, as well cethefeorginicall fpirits.
leftiall as

KtHclin:

Xit

cm.

in

T)ig.

havebythe ordinance ofGodallotted them certain fpirituali , and rulers of their vertues, and prelidents of their operations , namely, directors, as well they which are reafonable, namely, Man; as unreafonable, to wit, the Stars And of heaven, and earthly creatures , both animals, veg.:tables, and minerals. M. therefore Arckargelus the Cabalilt, makecVi many degrees in the cffi:es of Angels 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 watches 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,Thatiihe 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-dainedforthe creatures fafeguard ; fomeliave che cutlody of bcalts, others of plants,ochersofpreciousltones andmineralh. Allthefe,the fecret Theologian; and wifemendo affirm; averring withall, that God worketh all in this inferiour world, by theadminiitracionof Angells. Andtherefore St. /rfw; faith , Thar nil are admlniAnd ngiin, RrucHn arfiring f^t its,fent to eff'eti that office. Thus far ArchagJHs, 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 motion, 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 emanations, of different conditions, which are fenc by the ten forelaid numerations, or fephirocicall ports or channells, do breed cont rary effedts , both in heaven above, 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 ]udiaousRe3der 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 effect whit, h ic produced, after the uttering or exprellmg of it therein, no othrwife thin the Philnfcpher ufeth to judge of the nature and property of the complexion 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
terrene
.

port.

As con 'erning therefore th'^fe angelicall receptacles, or organ; , which are ord^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-ider , 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, into

Seft.

2.

Mofaicall Phikfofhyl
their particular ftore- houles they are

tj^

as unco conveyed* And laftlyj 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-

to rhe which,
I will fpeak

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 Theofophers agree, that as the upper Order ofthe Angels, do receive their light andbrighc
verall lights,

emanations immediately from God, fodothey emit them audmanifeft them unto theinferiour Orders ; and for this reafon they are called Mirrours,becaufe they receive 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 Angel appointed to receive each of thefe emilTions of beams , endued with thefelffame property or condition, as the lights which they receive do poffeffe , forafmuchasthefe Spirits do live, and are animated by them, beingthat astheexternall ofthe Angell is a fpirituall aire, fo the internall of it is the formal I irradiation 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 , except 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. 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 therefore 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 aiionand 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 ublquepropperm.wens infe, ommtt itinovans^ It it antnfiuence ofthe vertue terfuam munditicjn Aa 2 /

We

& &

,, : ,

i8o

MofaicallPbiloJbpby.
ofGfd, and the flawing foi
th of

Book

i.

penetrating all things by his jmrenejfe

, which is the mofi movable of all things 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 mover 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, ^pnte ,& 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 ,

hu brightne(fe

generally inacted.

Hochma

Tfie ciivine emanation, which iflued from the fecondSephiret or port's called vvhich is fent out by the Attribute J-^W, paffeth into the order ofthe ,
(

Cherubins,

which
is

ofWifdom) and

fignifieth the plenitude of Scienee, and abundance of the gifts received ofthe Arch-angel Zo/)A/e/, which, by the etymology

of his name, argueth pulchritude, as being replenifhedwithan infinity of parr i. ular 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-mation dochiefly work, and fafliion out ideally , the liniments of an ini.nity ot^^ particularities 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, ( arguing thereby Gods fevere property,full of juogment) and is received by the Archangel Z^j^i^'W, or, as others will haveir, oiK.-ifpie', which is as much to fay as Genius Cholera magme ; and this effluxion is conduced down into the next fphear below 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 Dominations , which import power againft evill fpirits , and the benefit of life and and then is committed unto the Arch angel ZadkieU which is by interprebreath and this Angel , according unto the nature ofthe influence tation (je/>*i7/?/f'' which it carrieth , is a friend unto the true Juftice, in the proportion ofthe elements,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
; ; ;

Jupiter,3\Mi

This Terra Angelica Olympi, is tearmed rhe Star of thefekindsof Olympick fpirits are tearmed 7<''Z"''^Intelligences,which do poure forth the ftreams of their influence into the elementary regions, and animateth rhe fpirits of its nature, which work effects appropriated unto the property
therefore are of its property.

of this influence.

The fifrh eradiation, or emifflon of divine beams, is out ofthe Sephiroticall numeration or port, caWcdGcb'irah , whofcPrehdent is the divine Attribute ELOHlAi GIBBOR ; and thefe beams arc faid to paffe directly into the order of Poteftats 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
:

Sed.
and

2.^

Mofaicall Pbilofopbyl

i8i

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
this Intelligence

out of the gate or channell Tifherith, over 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/uminacioy 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 fpirits, 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 into 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 oNetz,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 property , all fuch Olympic k fpirits, which do inhabit the Globe and Sphere of renm, 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 immediatly down unto the order of Archangells, and from thence is conduced dowaward 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 Elementary 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-

are of that nature. The next emiflion of divine

which the Divine Attribute

L O vi H

beams

is

-,

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 Elementary world, as have received their Creation from the influences of this Property in

God.

effluxion or flowing and ftreaming forth of the Divine beams , is effeby the channell or gate Malchut , whofe Prefident is the divine Attribute Adonai, and this defcendeth immediatly (according unro the Cabalirts opinion,into the order of the bleffed Souls, from whence they deem them to be conduced direftlyinto the Elementary world. By the continuity therefore of thfe feverall and oppofite irradiations , or emanations 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 variety of his Volunty, he worketh diverfly in this world , and therefore we muft
Lift

The

(Eted

Volunty is manifold in property , becaufe that thinge are eflfefted, heaven as in earth, after a manifold operation ; wherefore if God operateth 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*treffeAtiS'. TheVolttnthat his
as well in

know,

iSi
ty

Mefaicall Philofopby.
of Godisthe hiqheft-^erfetlionof
necelfitj
:

Bookz.
d^th fellow^ arj, the ejfe^

th'ifni^s,

vhich

necejfiiy

doth accontf any the

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 credii>/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 Cou'd any thing exiji which than wou.'d.fl- Kot hxve to be } Thirdtherefore Solomon *** * ly, That according unto the variety of his divine Volunty, things were created, theone either Sympathilingfpiritually in affect ion with another, or Antipathyfing 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 irradiations 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 Antipathife 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 : 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 under 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 I J ^Tt.Ctp. lit i, , I- r foimam ft;am e(jentia(em, hahet afjt'rente/n mte ligenttam orbi< jui motrtcem qn.e vo-

&

'.

We

..

'

,',

catur y4ft^eIftr,e'o
ris, tayjcjHi'm inter

t^

od.id hocc^ficit^mmijja, intelUaens

virtue medn*
-^

& volens complet jufa

Cre.vo.

a ^itafiunt operatloms in rebus, t^ laj nam a earam vel >onfaceret, vel mn fc ficeret , ejnas alii prove^ire dicunt a proIt is approved of the PeripatetU\ Phi'ofopi.'ers, th.'.t prietAte occnlta, alii qtt'.a talc :

Deum ^Nat.tram,

&

, an ajfillent Intelligence , ivhchii thewhich Itellioence, is called a/t Angefl, b.-cwfe r berj^ fey/t ommayiA of e, d'tb tiid^rfimdiiiglj/ and willingly acccmplijh the the'reato-, as am'rdd'e Virtuebetween G 'datidnattre, by the which are efecled operations in tli'igSywhich theirncture either rvoaldfrOt cffiH or wouldnot d/ .'tafitr th.-.tftfhion; the rphich are fa.'d by Others, to proceed fom an occult property, and others becaufe whereby it nppeareth, thar the hidden Sympathy and An:ip.ithyin things, itisfi, 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 influence*;, 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 eiiitomis, to make the vilible Starresthe fountains of all thofe effe^its , whi-h by

every Spherick^ heaven^ harhb'-ftdes his r(femi.illforni

mover of his O tope f rmtkiitO^

the

be;

(.

way

Sed.!.
way ofinfluence and

MojaicdlPhilofofby.
irradiation,

iSj

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.
dei'cend tooperate, as well

do

CHAP.
The A^rologicall
is

IV.

reafon of Sympathy and yintipathy is herein exprefed , where alfoit 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

y^ntipathetica/I afpetis or irradiations , between trvo or more of the heavenly bodies y and therefore there mtifiofy-eceffity happen , that there is an emiffion ofeffentiM
,

that as there are both Sympathetica^

and

beams, from one earthly body

ttnto

another, which according

ts

hnto the nature of the creature,

either

Sjm-

patheticall or Antipathetical/

fpeak radically, with the myfticall Hebrew, andCaand will open this myftery of occult radiation, or llreaming forth ofhidden beams betwixt twojcreatures, whether they be celeftiall ot terrertriall , of a like and fympathifing nature , or un-like and antipathifing condition, after the manner of an Altrologian; namely, taking the vifible organforthe

Will leave

now a while to

balilUcall Theologians,

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 compounought therefore to know, (fpeaking ded cieatures , both in the fea and land. the Altrologian) that there is a manifell oppoiition and agreement, not onely like 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 ,

We

tojupiter.

C^rars, and l^entu are his enemies . Again, all the Planets,but Mars, are friends \xr\Moreover, there is not any of the Planets that is yl^J>M his friend , but Alfo Jupiter and renns onely, and efpecially Sol and Mercury are his greateft foes. 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''^ The friends are Jupiter, Venus, and Saturn ; his enemies are Sol, Luna, and Mars.
friends of the
cury.

Moon are Venus., Jupiter, and Saturn; her enemies are Alan's and MerThe 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,

contrariwife his friends are Saturn and Mars. we ought to note, that there is another kind of friendfhip or enween the Planets, namely, when the one of them hath his exaltation or miry ber dignity in another's Houfe. In this cafe therefore, the things fubjedl unto the influence 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 detritia,

and Venus;

as

Befides

all this,

to afpeft antipuhetically , a thing that is under the other ; by this means, 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, whofedetriment 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

ment

is)

I fay,

multiplvine of misfortunes. ^ ^ ^

We

, .

ig^
We

Signe which hath moft dignity , ought alio 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 misfortunes,(as

MofaicallPhilofofby. ^ar the in like manner to know

Book

2*

abhorring,

or detriment, &c.) doth by his be.ims c-iufe a fecret hatred and 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 acis

the

fall

when

company the
fifteth

RaMii^'

influence Or'the liars, in a more ample manner , becaufe therein conthe fecret Aftrologicallmyflery, of the Sympathy or Antipathy which happen between fuch things as are here below. FirA, 1 mud have you know, that the moft intemall and profound Aflronomers are of opinion, that every liar of heaven hath a nature or condition appropriated 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 Whereupon it comas alfo divers other properties of the flats perform the fame. methtopafle, that each flat doth operate otherwife, andeftedeth another thing in beingthat divers places and fubjefts, how little foever, or how fmally different , the whole operation of the Itars doth proceed of the beams, which do vary in every For the beams which iffuefrom the center of the diverfe afpedt in themfelves. 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 ejaculated 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 particular 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 Hereupon it happeneth , derived from thegenerallor totall harmony of the liars. that in every place, and at every time, diverlity of individuall creatures are producedin this world; all which, the celelliall harmony is faid to effeft, bythe proje(Stion of beams into this lowerelementary region, wliichdo continually vary and
:

By this therefore it is evident , that the eradiations of all the 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 Moreover we ought to note, that thefe emanations, or llreaming forth of beams. the condition of the heavenly harmony is fuch , that fince all die liars are of divers natures, and by reafon hereof, all their beams are of divers eff^tb in the elementary 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 anorh.T. Moreoverwe mufl obferve, that over everything in this world, there is orAndagain, there is fome celefliall Signe , that in the dained a predominant flar. 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 , although humnn fenfe be not in fomecafes fufficient,to apprehend the difference.
diverfifie themfelves.
flats,

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 brinserh forrli thingsthat are unlike. Alio it produceth like things at this time by a now by aflow moli'e motion , and at another timeunlikeby an unlike motion 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*

MofaicaU Thikfofby.

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 effentiall 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 and contrarywife the earth doth expire or forth heat unto the neighbouring parts 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 after its fafliion. And therefore Alkindus averreth, that every place of this world, Alk}S. it Ktcontaineth 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 nature 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 celeftiall 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 creatures, 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

diverfity of the

among the

Angells

as ftarrs

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 mirarell; 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 generated 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
of heaven, was the
;

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 joyned 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 ofneceffity

work

arcipathetically with one another,

and the ftrongeft muft prevail no

other-

B b

jS6

MqfaicallPhiloJbfby.

BooL

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 antipathetical! unto the weaker, it followeth not that th; weaker beams be antipathetical! unto the ftronger, being alwaies that the Wronger palfion is in the weaker, as But if the Subjedt of a itar in heaven be the action remaineth in the itronger. 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 affigned 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 vegetable, 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, property, 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'enus 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 then I fay , that there will be a reciprocall affeftion in Sympathy betwixt afpeit 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 ordained 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 Alfothere is fince the fall of Ad.Am , enmity fet between the Serbeafts bodies. 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 Attributesor 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 hereupon 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 And jiriflotle : EJt mnndus "^ '^'-^ ^"''l^i "''^ fubie^ unto the imaoes of heaven. CeiUihq. This world is ifle fupernis lationibus fere continttus^ utindev'is ejus u!verfa reaatur; ^^^ofi continuall with thefupernall latiorts^ that thereby his univerfall power may be goMtiet lib, I verned. DecoeleJUbus aui em rebus , dr fublimibits mihi nihil d'Ar\d Hippocrates cettdumvidetur^ nifie^'iatenus homines^ anlmaUacjue cetera i^ute in terris denunt, X. t. nip. de CirnJ- giffiu^fur natatjue funt,principia ortginemtnd: habere deTnonjirabo, d)" (^uod anima ** denique quicejuidbomm^ltve ejl in homing decaloej}, quoddelere, languere, mori, 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 isfrom heaven^ and to be dolorous^ to lanauijk , and to die,
:

&

'

'

&

&

&

and

j
18
in pratud-

Sea.

i.^
is

MofaicaUThilofojhy.

yind finally yWhAtfocver goodorbadiman, doth froceed from tibove. And forthisWii// caufe Haly faith , Adedictts cjul Ajiror.omtam ii^norat , efi tanqHum cacHs viam l>Mfslo""e
fxamiftOfSf hncatque
i'ditc

qnoddam
"'^f-

nufcrahiliicr cefpitans, pro qiinli^et boni malive apparetia

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,

The

Pbyfhlitn

whxh Is

ignoran: in Afironomj^

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 animated 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
and the celefliall Scorpion upnlUplanta 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 iiarry 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 profoundly 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 numbered 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 thecondulors of thofe feverall emanations, for gods 5 at which the Apoftle doth righrly except> when he feith, DH quidem'funt qui, q^^^ 3^ unus Domidicunnir in calo C? in ler^'a, nobis tam(n units Deus Pater ex quo omniit^ tius JefusChrifiusper quern omnia. There aeftch creatures as are called gads^ in he aven'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; andhiscatholick 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 Mirandninfluence
;

upon

the terreftriall.Ram, and on Qieep

on

theterreltriall one.

And RcucUn faith, Hon efi

tibi

'1

&

*' * 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

lanu.'y-^dcceli'm non

eft

referendum

ft

'

vim

atq; poteftatem angelica exercet conditio in ret corporeas-.quapropter intellelus agenSy

appellatur prafe^us univerfitati , tit dixerant Saplentes noflri, vocatnrque Mitattron , a quo quidem gubernantur omnes Virtutes fmculares qua pariter Angeli dicuytur, quorum efi mttltltudo quoad nos infinita , fed fnita. The Angels do nr:t alwalcs move the celeftiall quoad Creatorem determinata

a quo infliant frmie,nomi>iatur Angelus,

&

&

cries after one

m inner. And thereupon

not

it

comnteth
;

to

pafe, thai the mutations of

intelleUaall agent

ttife-

riour thin fS are

made

after one

fajhon
,

for the Angelicali condition hath a great

,

force and power over corporal I things

and therefore the

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 quottdlecreat costum An^elorum, quos aliivocant Formas,q({od fntfftbfiantia formales^ quiThe Creator corruptiblltum abfquenumeroplena efibus totafph<era generabilium 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.. by this IntelleBui agens, or Mitattren, forafmuch as it is the Prefident over

Now

Bb

the

iS8

Mejaicdl

Philofopby,

Book z.

P
'

g
'

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 tormall beams; we may perceive, that theremyliicall HcbraickTheofophers did underlland that very power , which the Apolile doth in the place before mentioned Being that as they made this A/z-wrrcw the alTigne unto our Lord Jefus Chrift.
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

ty,

two principles of a clean contrary nature, namely.

of UniLight and Darknefle; fo the

Apoc.

7.

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 properties; 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 AfocAupofi the four angles of the earth , being prefdetn ever A'P-f, I ^aw four angels jtanding th e fcur winds of the earthy unto whom it was granted to hftrt the earth and the feat ,
firlt-born of Darkneffe

fubdivifions of legions 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 dominion appointed them, by the Emperiall Arch-angell : And rhefe are the immediate difpenfat6rs of the will of their eternall head and well-fpring. For this reafon 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 infinity of beams which are united in and upon it: So alfo all emanations which are which are incarried down tinto the flats, do fill them with an infinity of beams , fubdivided Angells , havijig the nature of all that whole emai^tion which JJeed of did animate the ftars.And therefore all the Olympick fpirits of each flar are alike in

&c, NoweachofthefeAngells havemany.oivifions, and

under them,

who do

'

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
,

Sap.

I.

things to exifl and be, (as Solomonisxih) he had a care to appoint over the winds as many good Angells, with theirinferlburfpirits , which arifefrom their good

Apoc. 7.

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! angelicallPrefidentsofthe wind share a mailer tocurb his malice, itappearethby the confequence of the forefaid Text, Et vidi angelum afcendentem ab om* foils habetJtem
clamavit voce maq^na-^uamor angells, ijuibusdatt*'/fi ejl ?iocereterfigKHtn Dei vivi, rx mari, dicens, Noliie nocere terrA,& mari^neqne arbonbuSy &, And I faw another knael afcendfrem 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 Mltatrrew, of which we have fpoke before, whom others efleem to be the image of the
I

etern.ll
riall

Sapience, by which

all

things were made.

Howloever,
his

it

was

that

empe-

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 in which is life , and in whom is light J EHOVA's Name, (as the Scripture affirms) without darkneflfe, is the Prince of light , and hath power over light, pofition, and And life, and therefore an utter enemy unto darknefle, with the Prince thereof. 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, difperfed 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
Angell, that had victory over the

Dragoh and

Seft.

2.^

MofakallPhilofofby.

iS^ &
m

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, Therefore the MyliiciU Theologians and Cabalills do ^vtr:^ Ojtod and grace. 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' TniferationiscoaftitnitHr Mamona'i.Q. prfe[l:tsfuper venpim orient fortec'enientiit talem ujijue ad dimiditmi diet, ufqtte adno^em , regtique vemum Occldemalem \ Rafhael, qiiifimiliter ejl di parte clememiA : Turn Gabriel in vtrtmejudicii, feveritatis^
:

&

&

&

&

pnefeHius eft cum vento borealt , fnper dimidmm noUis, i)- duas menfuras mnndl : Norielvefo vel Uriel pruftdet Anftro : God created for the four winds four Anqels^ -which are Rulers or Pref dents overthem , in the day-time , andithentght: Michael, which is ofthe part of clemency and commiferat'n,ts made the Lord andRuler over the Eafl windy

anduntill night : And Raphael, which is alfo of the part of mifericord, Then Gabriel in the power of jmdgmott andfcvsritj, is conftitutedLord over the North wind: And Nor ie! or Uriel, is maje Overfeer of the South: So
untill

midday

doth govern the fVefl

ar^good beams or benigne fpirits, which by a feEmanation, do iiream forth from the fountain of the winds, namely thofe which are poured out by J EHOVA's^benigne Attributes, as are Eloach by the Sun: S^dai h^j Venus', &uAihzr\ Adichael, Raphael, El by Jupiter 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 properties, which are effefted by the winds from one Divine eflence , which imparteth
that
that as well there

we fee,

cret and hidden

his Willbythediverfity of his lively properties lincailje

remfpintusa quatuor ventis, infuffU i'terfe^os ]ftos utrevivifcant: Ek. 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 vivifying 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 effentiall 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 deftruiSfiveeffefts, befall the creatures of this Elementary region , by reafon of fevere 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

Prophet

faith,

&

Archangells; fince the

37.

the coles of their fleeping malice. All this we may gather 'from this fpeech , exAterrauCaueadfirm^'.memHm, noned locus va- r r tracted out of JofephCaftalieytlis cttsts fed om>:e plenum frmis, ex iLlts pr.ra, ex t^is capaces gratix , ac m ferationum: ^Z p^j^lj^^, , ofunes commorantes , funt infefnis multic effigies fasdie, noxi't,tent,urices; vo- ds. /antes i a'ee. Etnon aterraufque incxlum locus vacuus , qtitntotttm fuat [pedesex 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 are pure,

is

not

avoid place

but all

ardfome are capat^le of grace and 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 (roodMejs; feme to naughtinefs ; and fame of them are gents to life, and fome uKto death; and

fame

full of forms Of the which mercy : and there are be^.eath many
is
:

ipo
fionifierh, that the

MofakallPbihfophy,
m

Book

the whiah we Are , Jic. Whereby he aftda'i this cha'ttceth in the Ijiver hiihitation^ 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

Ephef.

2.

of oppofic conditions : Whereof the one do attend upon 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 dorninignand power over it, whichby reafonof its inclination unrodarknefs,iseafy to be tempted and allured from the Society of formal Light. And hereupon the^nateriallwo-ld, theflelh, andtheDcvill, are joyned together ; asalfo Satan is termed 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, withfuchfalurary 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, "namely from rhe oppofition of thefe two fpirits of a contrary fortitude, all the pafTions ,' yea and body (as well of the great in the fpirir, and confequently of the Soul 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, mifericord, humanity, in the little world , which are caufed by dilatation of the heart, and concord, appetite. Sympathy, defire, or concupifcence, delight, audacity, 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,
fpirits
:

KafcibilityjfearjCTT.

and in conclnfion Antipathy,whichcomes by contrafting from unto the Center. All which are certain palfions , either well the circumference 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.
J^'hat

y.

thy

do froduce Sympathy, Andmhat Antipaa certain dilatatlo>i of fpirits in ttva or more particulars, er an emitting of their internalt beams of life or eJJ'ence , poftivcly 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
:

AB ions in the Spirit or Sou! in gener All,

How Sympathy or Compfjfion proceedeth from

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 complicirely in the Ideall root, namely darknefs, (which is the privative frifit of his AndthenlproNoliirity,) andlight, therruecharaderorbadgeofhis Volunty. vedunroy^u, that thefe two were the beginnings of all thing'^. Lo hi'^ethetwo Thirdly, I Principle^; of Antipathy and Sympathy, excraled cut of one root. that by the feparation of the pure frornthe impure , from demofiil rated unto you ,
the

,,

Sed.z.'

MofaicallThilofofbjl

ji^i

the dark Chaos, ( which at was efFeded by the fpagerick vertue of the bright emanation, 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 compofitionoftwojcalled therefore by the Sages/4/f<'r/V<M,asGod in hisfimple natureis calthe paflTive portion, of which altetity was made, is faid tobethe led Identitat. 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 ,

Now

informed, Sj>irits j degree of the fympatheticall 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 condition, to receive any difcordant and antipatheticall imprelfion , which the angelicall fpirits of darkneffe Ihall imprint upon it. For as the facred light, which animates the humid fpirit of the world , and confequently the whole mafle of the waters, 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 congelation: 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 antipatheticall 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 congealed, opak, fpifle, and immobil , or fixed into fnow, hail , ice, froit , and fuch' So that by this antipatheticall acceffionofthe cold characters of the dark Rke. 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 , according 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 fympatheticall 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 exaltation 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 thedivine 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 darkneffe, 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
, ;

and vivifying emanation

as thefe

Mens

in regard

onely of the

fpirit

and,

two are united

in one,

Anima.

Lo here the third

&

retur-

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 angelicall 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 endeavours 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 fympathy, namely, by making the catholick child of darknefle like it fell, and therefore

'

Fphcf.s. Ephcf.6.

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, therebyiodellroy 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, between light anddarknefs : and therefore is the paffivefubjed ordained by the Creator, toendure the imprefllons of each oppolite extream, whereupon it becomineth 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 confidence. 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. 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 concord 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 waters 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 illuminating emanation , divided according unto the contrary anddiuot-danr natures of the faid two principles, into the upper waters, and the low jr waters whereof 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, impure,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 Elementary, 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 caufe called the Prince of this world, the Prince of the airc;anJhl^ prime fubjecls 2-ecalled Principalities, Potentates, and Governours of th's world. Lohere the two extreamsin thecreaced nature! from the uppet whereof a generall fympathy and

We

.-

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. Hereupon ^rchttn^e.HJ Calfalifta: Hocnomen EL ^ quod nos Deum hahentMs interpret A' am intd emnibftsfHccurriti fummafittate, &clemeKita,idquotiefi illlfro'Dotm. tMtomniafovet y priMTKy idea tilt gratia atnihiiitHT ; jitferipfuntKomenELOHlMveniuntfcver* Angeli ei inferv'tentes dlcuntur fuwtiotiet ftra^es , u Q

&

&

&

&

BEN-ELOHIM
or

JiliiELOHIM: ^ELOHlMer^oterroremfigHificaty
iinaris
is

^ fAVoremx
,
:

Hihc locus Aqui-

ei

ajfirnatttr

a que froceditomne
rphich
is

malum: This name

MtrihuteEL, which

^ mterprttattonGddf

his piety

and clemency,

ELOHJM,
'

And ajft^eth every creature ty But iy the name or Attribute come fevtre punijhments and Straiagems^and the An qells vhich are his 4//doth fufier or nourijh all thigi
Appropriated unto him
is
:

nlfiers to ejfea his

mil are called BEN-ELOWM, that to fay ^the fons ofELOHIM'. ELOHIM therefore ftgnifieth terror andfear And for this caufe the Northern ijuarterof thewor'd, from whence Cometh
all evill,
ts

afftgned unto this property

drc.

By

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
this therefore

we may difcern, how the fpirits, which are

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, wbichemitteth his beams from his fiaiely Solir, or funny palace,even uni o:ni Center of darkwhichi> his root: nefs, and extendeth his emanation even unto the feat of Lis,ht for his bright nefs is emitted from the attribute EL O A H, by thebcautifuUor glorious port, orgateTIPHERETH: which importeth, grace, benmy, and pulchritude, by the Angelicall order of the Virtues, mrothat purified palla'^e of the Sun So that by hisemanatingprefence, he penetrateth every where, and fiUcth all things by his prefence, and vivifieth all things by his Virtue, and is the Father of life, vegetation, multiplication , and preiervation, and hith made his that*by one moll pcrfeft Confon.int, namefeat in the Center of the heavens 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 Center of the elementary world, to communicate his perfedJlion toeach creature thereof, thactheymight be beautified by his bright prefence, and vivified by the penetrating beams of hiseflence , and confequently that the imps or fpiiits of darknefs maybe debilitated by the appearance of his Glory ; as if one chord were extended betwixt the Fountain of Light and the abyfleof darknefs , which being
; ,

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 body of the Sun, and fubftance of the iEther is of a middle or mean fpiriruall matter, or confiftence of the waters, it is evident , that it alfo is fubjed to be altered For clfe it would nor be by paflion, as well Antipatheticall, as Sympathetica!! the immediate receptacle of thofe oppofit and contrary Eman.itions, which defcend 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 Again , we find that the vitall fpirits, or fouls of certain Elementary creatures. life of the A;iitnal, doth confift of oppofit adions,namely of Syiloleand Diaftole;
flruck,
:
:

.,

thac

jQ^
that
is,

Mofaicall Philofofby.
formall Light

Book,

z,

of contraiSlion by the property of matter, and dUatation by the Ad of the So that the nature of matter, is to draw by contraftion from the ; unto the Center but the condition of the tormall elfence is quite Circumference For it doth dilate or emit his beams from the Center to the Circontrary unto it AlfothePhilofophersteftify , thatinfleep and rell the fpirits arc cumference. 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 volatil 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 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 unnaturall perturbation, whichmay deprave this great formall workman of his expectawhich 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 interpofed 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, melted 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 proportion of formall light was hotter, and more dilated, then was the water; wherefore 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 Element 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 became the moll fubtil and higheif portion of the generall Elements , and is confequently 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 etfelof that Sympathy, which the Peace and Loveof God, did put among the difcordant enemies of this world For thereby the water, 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 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 <the ajfiflarce oj the world, is ordered And difoofed harmonioufly into Elemems; ture by So that by this Virtue all Sympatheticall a6lion was effedled in the Sublunary 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
tion,
; ; ;
:

'

Hi.b.

I.-

Sap. 19.

Sed.
niilrule.

2.

Mofaicall Pbilofofby.

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^

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 Diaphragms 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 Angels 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 created 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. ought therefore to underliand , that the wholeedenceof th^ foulor Ipirit ofnian , though it be invi.ible, extendeth and manifefteth it felfby hit vertues and faculties ; for by her irafcibility 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 fecond 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 belonging 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 affetions of the Microcofmicall foul, are noton-ly the beginnings, and common matter or fubjeit of all morall vices or vertues, but alfo theoriginills of Meraphyficall or occult, and Phy'icall orelementarv , and apparent 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 faculties 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 inro the globe or fphear of b^ams of his difpleafure , bv his Archangell Sam MArs,\yho is for that cai\fe Prefident o*-" 'he irafcible faculty of the greate- woMd whctcfoxe CX
;

We

'<

"

'

qS

Mojaicall Pbilofofbyl

BooL

z.'

^fif'
Tbilof.

wherefore his Influences do caufe wrath and angry effets 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 concupifcibility, by theArch-angell-^<f/, upon the globe of rif* , according toPhilofophers and Aftronomersjwhofor that reafon, being moved thereto by experience and obfervation , havemadethisllar theprefidentandredfrixof the concupifcible As the Attribute EL doth pour out the beams of reafon, juftice, and refaculty ligion, yea, and naturali vegetation and life, into the fphear of Jupiter. But principally this naturali faculty is rained into the foul of the world, by the Attribute 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 hatred 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 concupifcence 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 greater, and of more force, by how much the nearer the fpirits of the things, either present or difperfed , are in nature and confanguiniry to one another. As for examalfo like fpecifick individuple, If that both be of oneminier or thing, in number though they differ in number, as the /^.m, fat , or blood of one man do alls, fympathife with another , addiftans ; the Load-Iione of one Mine may afFeA harAnd I told you before the true reafon monically the Iron of another, <i<i</'7?<i^ 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 animal, or vegetable, or mineral upon the earth, or in the feas, which hath not a peculiar 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 ftarry 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 according 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 influence over fuch like cattle on the earch;and the Scorpion over the like creeping things for we finde by experience thereof; the Crab^ over fuch like creatures of the fea that if the Crab be taken when the Sun and Moondojoyne together, according unto the Longitude or degree of t he jquinoftiall , 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 alteration 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 another, 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 elements, then the fympathy will be thedronger. And thus much A^rippadoihfecm ff'*' to intimate in thefe words , Inrebus proprietates ocotltas non fibelementali nMura, j}^ ctclitiis iafnas^fenfbHsnofirisoccHhas^ rationivix demquennfis y qua qu'tdent a
:

jAH,

'

'

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

incunat adfeipfhrM fecn>idftm tott^m poJfefruirMt The occult movet ad fuum [imile 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 Forafmuch 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
properties in things,
:

&

part

that the cacholick AngelkaSl fpirir, which vivifieth the world , in whofe Diviner 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 conditioned 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, unto the Angelicall world , in a diverfity of faftiions , and multiplicity of refpeits; Sothe Angelicall fpirits do fend out their feverall different Lights unto each other, 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 eachother;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 poutiveVolunty; Nor yet ought we to deem otherwife, then that the palTive fpirituall nutter of the world's foul, is the fublljeft by which the Divine Virtue worketh, and in which it ftirrethiipas well loving andpofitive, orgoodandSympatheticall 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 convetted into a child of Light, by adoption; and therefore in this cafe, it doth Sympathize 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 darkipefs, 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 illumipatcd 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 thebeauteusEmanjtionsof joy.love, andgladnefs, fromtheCircumferenceinrothe Center of the Spirit, and fo deprive 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 creature.

jpg

MofaicallPbilofofhy.
According unto that of Mofes

Book

2.

God forfakes the : tare, to recreate and rejoyce it. w-ckcdand h'Jeth hii fAce'fr^m them, thutmiict) cvium.iji bffaUthtns; Oruncothac Deut.31.17. ' are'troub ed^ receiving i heir iof David: Oodi^iding hit fiice from the wicked thi) Plal.'io4 Jf expire: That is, vexation and privative pafsions befall them : which rr:ny rit they alfobeunderftoodof thecatholickMicrocofmicall wordl's fpirit , as of the Microcofmicall and other creatures, ail whii.h have their beeing froTi the Macrocofmicall Spirit : For when the Divine nature, which animareth the Sun of heaven, 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 So that the pleafanr. Sympathy which it produced by its precourfe of nature unto the creatures beneath, and in the heavens above , was quite changed fcnce 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 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 Such privative pavsions alfo are menaced unto the beams of light within himfelf. For if the the Sun, Moon , and Starrs , towards the latter end of the world 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 taking 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 3tive Virtues 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 Voluntv, and moveihby it the celeltiall otbs, and Elementary world fo in the Mi;

ELOAH

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 involuntary,

ry heaven; (which is thefeat of world, hath his refidence there

and nootherwifefubjedt untothe Volunty of the mental beam, then the ftarlife, forafmuch as the Sun which is the heart of the ) 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, proceeding from the contraLtive Virtue , whereby God hideth the face of his benignity from the creatures, and thereupon as well concupifcible as odible or irafcible pafsions a'-e caufed in the world : Even fo we hnd it manifelkd, as well by experience, asbytheobfervationof thelearnedeltinPhyfickand Philofophy that the vitall action, which is over-ruled according unto themind of the fup;iior Voluntv, 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, or it is cont rafted, and thereby gaconfidence, love, miferecord, and afFibility alio the fpirirs in the heart,whereby is engendred in the vitall fpirit thererh together fuch bad privative pafsions, as doantipathife with thofe good ones, which rejoyce and comfort the life, and thefe pafsions arc termed Antipatheticall , becaufe they of which number, are wholly contra'y unto the nature of thofe which are good proceeding from the hearts contraction , are fadnefs , care, difpaire , fear, hatred, anger, furor, bafhfullncfs, andfoforthj So that as by the former, the fpirit by dilatation did look up unto the Fountam of Light, and did rejoyce to fefc Soby the later, the fpirit wa^? fo'-ced by conthevolupties and pleafnre thereof 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:
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
little
>

^99

&

at large exprefled

as

recicall experiences,
tife.

which

well in the fecond part of this prefent (hall be fet down in the third or

Book,
laft

as in the ma<'-

Book of this Trea-

To conclude, how this mentall beam receiveth the behefls or influxions , of benignity 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
myfticall and hidden fympathy or antipathy inthe world, which therefore, by reafon of the profundity and difficulty in the inquifition thereof, judly attribute unto the fecret al 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 media,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-

thefum of all

fomedo

&

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
is

this is demonfirated by

Harmony

what Sympathy and Antipathy is

a proportion or fpirir, guided IT onediversthe fame eternalldifproportion of matter, or mundaneDemondrated by and foul, renifpintus aqaatuor veniis,
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 difproportionnte. Alfo two ftrings being as one ftretched up, give concording or difcording founds , according to their greatnelfe or Ihortnefs. As for example, in

by

this cafe

of aire in a pipe.

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
srtd the resjons ofHympatheticall

is truly

anatomifed,

and

Antipathcticall

anions ripped up,

CHAP.
The Author mak^ih 4

I.

freanible in this Chapter unto this his Magnet'tek^DifcoHrfe ^

adthenvrcceedcth unto the Chaos ofopinionSy touching the erigmc.U and attrailive vertHt of AJagnttick,Bvd'-es.
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 andelucidace 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 methodically, 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 misbelieI

Did manifeft unto you

ving errour, (^htiugrhit, Exferienti a efietiamfuliornmm.i'rlfi'a, Experience is 'he mother offools) 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 Magnec's nature> that we may with the more affurance make our ingrelfion into the pratiFor feeing that the call demonllration, of fo arcane and occult a contemplation. 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, nameSeeing(I ly, either wet or dry, or cold andheat, the other alfo fhall partake of. 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 natures, as fhall be proved more at large unto you. But alas, why fhonld I, being ( minimus ApoHohrum ) the lei(l of thoufand , prefumc fomake fo dangerous a voyage unto that unknown Ttland, where this occult 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

.1

on

Sed. z^
;

Mojakall Fbilofofhy.

90

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 attained 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 to fay nothing centrally upon their own knowledge.

mens opinions
So
that

but are able

we

Chriliians, after

travelled, and made our peregrination of life and (ludies in the world, in the end to fay , ^rifiot.'e, PUto , Gale's , Hippocrates, and, in think con.lufion, this man, or that man, faid fo; Ergo,\t is fo:_ When Scriptures do teach

wehave

it fuffi ;ient

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;^ For how is it polfible, that the blind lea ning , but r.ever attaining mto the trttth. fliould rightly lead or conduit the blind ? Others having long (kered the Helm of
us

i^

Bark thi? way, or that way , for to find out theabltrufe feat or habitation of 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 fuperficiall, as the effels 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 Whereby we may conceive , how every mart according unto his that place alfo. imagines variety of Caftles in the aire , yea, and above the ftars chimerian-fancy, alio, for the maoneticall foul's habitation. Some bogle not a jot from the continent 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 Peripateticall 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 hyperborean 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 originall to fpring atomically out of the (tone and fubjet 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, becaufe 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;^Wx, who following the rules of Frier 54 , have fought the arguments ofthem3gneticalldire(3:ionscut from the Poles of the heaven. A\[o Cardiinas 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 ,
their
this
; ;

'

Dd

con-

20Z
confefTing withall
j

Mofaicall Philojofby.
thac the
:

BooL

Scone
are

main conftellation in the Zodiack unco which this Alberms Af^^Kui [a.kh , thac the Load-ltone and Icon direfted unto the Northecnltaccs, andfoUowcth chem no otherwife, then a
is I'ubjeift, is f'/V^^o

Plant called the Hclltrofim followeth the Sun. Bejjardus will have his opinion 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 actraftive 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 But I cannot underlland Meml^s mind , in to direft them to their native home this fenfe. Others make the heavens in generall, the fountain of this Stone's victue Foe Paracelfus faith , that it is the flares , which being full of the Loadftone'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. Ferw/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 himfelf, averring, that the terrettiall Load-Hones arederived not from the Globes, or mountainesof thelkrcs ; but from that effentia 11 power or eflence , which wasctheir 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 For fo in the gedifciples, being rightly fcanned, ( as I faid) igaetumper ignotins will come down from nerall teems we may fay, that all things arc from God 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 abound 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 fubjet. But leaving their fancyunto the empty wind, I proceed unto others. Lucretius Cat-f/s, a poet of the Epicurean Set, dreameth thac the attraction of Iron,iscaufed 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 therefore the emilfion of atomicall feeds, out of the Iron, can be no reafon of its Union 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 Cpr, 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,
:
:

We

,"

'

D.

yvilliam

Seft.2.'
D. fVilham GHkrt,
as experimencall

Mofaicall Pbilofopbf:'
for his

io}

skill, and deep feaxh as well conremplatlve touching this Subjcvl;^ His mind is, that this attratftive virtu in theLoad-ftone, doth Tpringfrom formall actions, ororiginall and primary VirForheconcludcth, that the Magnetick force proceedeth from a tues or vigours 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 incorrupted parts, which hecallethtliePrimarie, radicall, and artreall Form, namely 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 influence, or occult qualities ; neither is it from any peculiar (iarre For it hath This is my learned 9<i<)w Fellowits Magneticall virtue from the earth, &c. 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 For who can believe, thit the earth it' or root of the Load-(tone's virtue in all 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 confequently 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 'enerality they have fpoken the truth, yet in thefe common words they feem to cxprefle, 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. Fraudfens 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 to b; Cacomagicall , and confehe judgeth all effects beyond his reach quenrly he maketh a doubt, whether the caufe of thefe aftions in the Load-(tone
: :

Magnecick

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.
originall , intermediate,,

In thisJChapter, the yluthor*s OplnioK touching the

fet

and

immediate AUion or Virtue of the Load-ftone uenncleated and

down

at

la-'ge.

1 have demonftrated, and then after what mandoth operate all, and in ner the felf-fame Unity in the Divine eflence, is maniferted in its propetcy, according 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 fhewed unto you, th.it thereareattributeduntooneand thefamefacredeflence, Ten feverall denominations or Artributes, whereof fomefendout emanations of dilatation 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 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 2 and

IAm Cure you do remember how in my precedent difcourfe, all,

that

God

in a generality

HOCHMA

104

MofaicaUPbilofofhj.
;

Book

2*

and fubciliate the fpiand briobtoerte) inco the Sun, who by dilatation doth clarifie and this action doth proceed from the world, and expelleth darknefs rvtot the there are other emanations, which center to the circumference. And contrarivvife, ooucoutbeamsofatcra^lionor contradkion , as dotli^i-oZ/^/^bytheport i/w.^^
Sttti.rn. By this therefore, the Spirit of God in his 0: Prudim'tt, into the ej\oheoi hang the heavens , as it were lincks in a chain of gold togeprudency did tie and theirplaces, andfucked or contrafted the ther, and did bear upthe elements in part of the waters , from the circumference unto th- center, andtheredid grorter confirm and fix them in a dark and grofs manner. So that the fountain of this atdivine Attribute which tradlive and contraSive property , is in the you beforcjis the head of the northern property, namefor reafons that I have told incraflation, and reft, which is caiifed in ly, of cold, drought ,opacity,congelation, becaule it is the terminus ad ^<w, the^omt t-mo the mhlch ihc conthe center , trdkian or atiroBion ts chiejlj made ^beyond the v:fhic!.\,there can beno further fentiraiioK,

tLOHIM,

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 immediate emanation, is the angelicall order of Thrones , which belongeth untothe
earth orgroller waters

"lobe

is the ; his magazin or treafure-houfe in the ftarry heaven , whofe property for this reafon is cold and dry , altriftive, c ontradive, 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, and it is the Planet which doth adminilter unto the Polefad, and melancholy called by rhe ^Egyptians Alrmkaba, f orafmuch as it hath the nature and ^xoItar,
olt

Sattt ,

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 L0but 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-

HIM,

rall coition, namely,

it

draweth with

voluptuous delight

his like

even

as

femi-

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

nine matter

is

the earth the feminine. Neither can 1 but confent with Lcai Gaifricnh the AftroIngians 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 relaand the rather, becaufef^/r^ is that Signs tion unto the Conllellation of ^/V/o poflefieth the very felf-fame Longitude that the faid (tar of the Zodiack, which 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 ^<rrw dorh fend down the influences of ELO///yV/; as alfo thcPoleftarand/^/r^<',for the better and ttronger fortifying of the feptentrion.ill -rtr.iCtion 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 For earth, if hath rhe property of that fpirit, which by congelation made 't earth. 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 heaven > 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 diftin^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 coagulated 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 compa(5ted by congelation into the compound creatures of the fea and land; for all
,.

was the work oiELOHlM^ who, after the heaven and the earth were made did ordain and fafhion by incrafsatioD, the erratick
this
fixt

globe oi Saturn, and the

conlkllatioH of /^r^c,

whofe totall attraftive and retentive nature is contraaed in the Pole-ftar, as it were the whole balisofaPyramis, intothepointoftheCone; and
therefore by contrati^ion of the dilative privative vertue, the power is the ftronger; as we fee, that a

If ^teUo-

P ^^ rolaviM
1
*

y/

TotUB

broad River gathered into a (trait betwixt two , is the more fvvift and violent ; or as the Bugle-maker, by blowing the whole flame into a v^^rtta Vnrltac n< point, maketh that point of fiich power, that it is able to melt glafs. And thefe two fixt Conftellations 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

Rocks

prlks faCium effet ptperius : -ds^ I fay, hefuteriour heagovern 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 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 Ritach , which doth coagulate and infptfTatc , by from the A-ttribute contracting and drawing of the effets of jEHOVA's dilating property, from a dilated 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

ra, udeo utjicnt

fit inferit^s ita

..

'

venly ladies are reported

to

'

ELOHIM

frigoreeius<j'Ais confi(iat'>

he cajietb down his

ice as

peareth, that

it is

He feudeth out [now like rvool^ auddifperfeth the frofi as a'hes, pfal. who is ah e to endure before his cold ? Whereby ir apthe contractive attofJEHOVA, in his property ofELOHIM,
gobbets ,
effecteth thefe things
,

^^t.

by means of his Boreall organs, which , 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 effence, which is expreffed by the name of JEHOVA, but in property diltributed

which immediately

arefi'ft angelicall, nextfiellar or (tarry bodies

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 Asforexample, The influence falemanation in eifence, hit in property onely. ling from ELOHIM by the fpirit Binah, dcfcendeth into the fphear of Saturn, under whofe dominion areaninfinity of creatures , namelyjthofc which parttcipare with
into

zc^

Mefaicall Philofofby*

Book z.

vvith the nature of Saturn, as are all things that are of a terreftriall condition , to But kavingthisCabalitiicall wit, cold, dry, Itiptick, attractive, andcontradlive.

and Altrologicall way of proving, Philotbphy doth affordnric.

I will

defcend unto fuch tetUmonies, asfacred

I told you before, that the eternall Unity, everlalUngly One ineffence, dividing 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 inteUeluall or menrall world , then what parts or properties are made evident unto 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 fuperficially in paper, and fo afterward put into a folid execution ; {03.U0 David con-

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 fliaped 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 pattern, 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
fefled, that he

particular

beam which
hz'is.

create differing things,

therefore
Wifd.'ia. I.

is

(hineth out diverfly from that catholick emanation, to one indivifible eflence with the whole emanation ; and

Hid

to fill- all,

and to be

all in all.

Andthat

the mcorrHftibl; fpiritis in

:

'

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 diVine and all-fufficientand creating emanation ; then confequently, all the members, 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 Loadllone more plainly hereafter. And again, man is called, Omfiiscreatura,Az he doth
all

^i^nfl. fopof

Ad,imapnemtorins fapiemia fatla , of all wifdom, 6eari^in omnium in fe aerens fimilttudinem all th.ngs. And therefore it is tearmed of another , Omninm fiitfetfthelik^enefs of And the reafon is , becaufe it is one Unity. mili'tudo , The likenefsof'allth;n<?s. Hereupon all'o it is reported, to be a certain divine and individuall fubrtance ; /^Zk^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 harmoparticipate of all
;

fo that his foul

:

is

iaid to

be

Made after

the fimditttde

^^^ comfrehendere

mundtimdcmentorum cum fms fingtdis ccntentis inc^mctinque

fi

loco

& anocunqtic tempore plene cognojceret tauqnam caufatHm per canfas;

rem hnjus
mHyid.i in toft

ettam aliquam

lateret,[edeuiim

fra conditioe covnofceret, caleftis htirmoi<e conditio ipfitm non 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

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 heatotall

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 creature: 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 incellecftuall eies ; So that you may obferve , how all is in every thing , and every
thing in
after the
all.

Hereupon

it

was

alio that

Hermes faid> (fpeaking myRically and not

,

common fenfe) Quifornacemcumvafe noftro conjtruit , novptm mnnd.m he maketb a new wo- Id. conflat: He which makfth our furnace vith the gUfttoit But what needs more words, when we find all this confirmed by demonftration?
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// >wt/;, 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 , reprefent the Archetype, which is carved 'out inrelleftually in the all-working Spirit of Wifdom, or facred Emanation ; yea, and we go yet deeper into our diminutives 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 fpirituall 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 Emanation, or the Spirit of Wifdome, which made all things , are the fpirituall Cornerftone? 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 Virejuando fandebam terram'>c]uis difpofuic Job. jg. tues from it, Ubinam eras^ (faith ejus^ am ejnis extendtt fttper eamlmeam} Sftper quo bafes ejrts defixx fant ? menfuras ^ut qmsjecit lapldem ejus Agularem'> 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
:

For weknowthattheLoad-ftoneisbut apart of the Earth, and yet

JEHOVAH)

">

Lo here an axiom of Divine Philofophy

unworthy

propofed by the Creator himfelf,

,

bow
in re-

are the Ariftotelicall rules concerning the ftrufture of the earth

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. 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

8.

&

lefs.

zoS
lefs,

Mofakall Vhilofojhy.
with
a feverall diftincl

Book
on
it

z*

Virtue,

as a gift beftovved

for its felf

For the
as

Sap.[x.

Wifeman doth

teltifie, that tins ejfrmiitllfpirit fitltth the

whole

f<?rr/.

.Wherefore

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 moveth 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 cold> congealing dilpofition, which isefit operateth by a privative, contra6\ive, 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 natureforafmuch 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 t3
this cxpe-

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 by, fucplace of the contradive; theonehot, the other cold; theoneattraftive 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: Forthereafons above mentioned So that if you put the North Pole unto the South, they Whereby each wife Specufuck and draw alfo one onother, and make a Union
,
;

lator

may difcern

the reafon of Sympathy and Antipathy, in

alt

things

as alfo the

manner of
;

each nature enclineth properly unto its nature, but flyeth or indineth naturally from its contrary 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

attraftion and dilaration in every creature.; and

how

difcourfcyou may difcerne two points, correfponding unto the two Poles, namely the matt ras head above, refemblingthe Northern Pole; and the water below, compared to the Southern Pole ; the aire interpofed betwixt thes*^ unto the fpacious

, ,

Seft. 2^
which in the figure

MofaicallPhilofofhy*

zo^

tious heaven, or fublunary fpirit, which is betwixt thefe two Poles, the middle of i, the jEquinodiall doth cue, as bang in the tnid-way betwixt

find evermore, that when the aire, included in the top of the the two Poles. 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 thereupon we are caught the reafon of the attradlive nature, not onelyinrhe northern

We

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 attraft from the other, in :he Load (tone, namely, by the continuityof the fpirituall 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 worketh 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 jquinoftiall , and that more and more approching from t he poles towards the jEquinoctiall , it varieth in ten thoufand proportions more or lefs in dilatation, by reafon ofthe manifold degrees of heat , whith this centrall Sun of life And this isnot onely manifeftedin the forefaid Weaimparteth unto the aire 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 which came in by fhowers of rain , fent from the fouth back the cold of winter 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 Saf;;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 reciprocally 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 following.

Gtlberde

Mtf

"'*. I.e..?. 8-

cate, as being ignorant ofthe centrall fun ofthe earth,

yi>

But becaufe thefe demonftration^ may feem unto the vulgar fomewhac intriwhich the Philofophers call
chdiim naturA-, ox,The mafier-workntiw if ttature.
axiltree

Asalfoit will be difficult for ofthe earth may be, and what his poles. And again , the right ufe of the Load-Hone , or practife in the Weather-gbfs , is unknown unto many a man. I will proceed unto a kind of proof and explication of It cannot this matter, which is familiar unto each perfon of what degree foever. 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

them to conceive, what an

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 vegetables. 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 Angels did inform the ftarsj and the flarry demons, or ol y mpick fpiiits, fend down influences 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 although 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 metamorphofis, 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

Ezsk

XS.

cherubins, and to glideupon the wings of the winds For this reafon therefore theProphet iaiei, Comedo fp'rihffOfKthefourw.ndSf andb euthe Kfon thefe (lain hdies that :hcj
;

may live. He faid not, Come, O Ipirits; but. Come, O fpirit whereby he argued, that it is but one Spirit which bloweth eflintiaUy 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 pointed at, and marked out with the Harry character , which is found in the Tail of the in the aire it is manifelted in that very point , from whence Boreas or great Be-'ir which doth exaftly correfpond unco the pole-flar. the north-wind bloweth 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 proceed 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 , andtherefore 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, ponderos, and com rafted fubliance ; for experience doth teach us, that it is tranfmutedintofnow, hail, froli, and ice; that is, from an aery from an invifible and mobile eftate, unto a fpirit, unto an earthly and foFd body And,inconclurion, the who\p aire is changed into a vi'.ibleandfixt difpoiition. 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 exercifethihat property in the lower world, by the which he draweth or attrafterh from the circumference unco the center, andfo congealeth, infpiffateth, and hardenethfoft 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 that the property of the Attribute ELOHIM, was before all beg'nning firfl place , ordained, to indue the negative or contraftivetwture of the eternal Unity's NoluTitjiy namely, of darknefs for when God will not fhew rhe lighr of his countenance, he refledeth his light in himfelf, that is, he wirhdraweth it from the circumference tothecenter, and leaveth onely darknefs unto the creatures. This property
; : , ; I ;

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, byanemiirion 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 dilative 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 followeth, 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 in the form of fnow, hail, froft, and earth as if it wer-e dead, becaufe unmovable ice. In like manner we fee, that the aery life in other creatures, whofe formall beeingconfiftethofGods dilating property , is forced to fly from the circumference unto the center, leaving the externall parts chif, cold) and apt to a deadly congelation, 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 congealed, by the wmter and northern cold, and is,asit were, livelefs, untill by the vivifying and dilative force of the enfuingVernall, or Springly and Auftrall vertne , ic and the fevere tye or icy knot of the northern nature is refolved and melted again undone. For this reafon therefore you may difcern , that there is but one catholick element, which is partly fubjedt and obnoxious unco the privative and dark contracting, and confequencly attraftingproperty of Gods Spirit, and partly capable 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 And concrariwife, by lefle dilatation and fubtiliation , is made aery or icy earth 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, belong unto one and the fame Spirit, as is before related. Verily, this common demonllration can deceive no man, being that the very unreafonable creatures are moved by a naturall inclination , either to fympachize and rejoyce wi'ch the clemency and comfort of the one property , or to fly from or efchew thefeverer affaults of the other, which do antipathize with their nature. But to our main bufinefs. It is manifeft by that which is already faid, that the northern breath is conrraftive, 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 diffolve the congealed aire, which was made fnow, froR, hail, ice, into water, and vvater into aire, to make tranfparent that which was dark , and render thin that which
, , : ;

was before thick: Andthereforebetween thefe properties there is nomorefympatht, 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
terram cfttantcelerrime excstrrit , qui nives entitth fiCHtlartam ^ fminam (juaft citieres differgit, dejicit gelu tanejHam frufia , coram frigore ejus cjuis canfijlat ? Emitt'it verbamfnuff liquefaclt ifia , fimul ac effiafyemi-im fuum, efflunnt aij/xe. Gad fendeth 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 Ee 2 dijfolvsth

&

i nr

&

212
diffotveth
to
(ill

Mefaicall Philofofhy,'
thefe

Booki,

t Pet.

J.

Ai he breatheth forth hu wtnd or Spirit , the eongea'ed waters ; fo fooyi 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 fourfold 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 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 effefled 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 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, But the that ArUuni a^paruerit ex aqais : Dry-land did appear cut rf the tvaters. Divine Philofopher St. Paul doih confirm all this , where he affirmeth, that 5v<roufht 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 themfelves 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 unto 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, becaufe 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 reafon 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 condition, 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, N.m-.re is gl.ii .id relatatur which is his like : For Natura Natura Juagaudei 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-

te^in

flow

-.

ELOHIM

RU ACH

&

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 delivered 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

Seft.
who
( as

2."

MofaicallVhilofofhyl
its

2,1}

formall fpirit ) doth follow by a naturall continuity, themorionof itsformallbeanis, orcll'efor comfortandconfolation, yea, and formal refeftion's caufejno other wile then the cold tnareriall female doth the more

unwilling toleave

male, toberefrefhedbychemaiculinefeed or fulphureous Form, which both received from that generall Agent's ideal Northern nature, thatfuthey 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 nature 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 Sunbeams, 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 withoutit, 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 company, 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 detaired, 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 expe.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 celeleftiall 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 fowler, 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 compa<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 cdnTequenrly 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 diminifhed 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 nouriflierh formally, that is, it multiplieth in formall eflence , though not in materiall fubi'iance or quantity. To conclude , as the externall cold caufeth the formall heat in the aire to contraft itfelf, in flying and retiring it felf , from the circumference unto rhe Center, toefchewtheaffaultsof his adverfary ; fo alfo the externflll cold,dotb compaft it into a more folid fpareby an antiperiftaticall reverberation, and oontration,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
fonr.'.ll
: :

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 affeft 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 circumference; 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 fpirritsproperty, 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 between the iron and theLoadltone, which are creatures fubjed unxoSatfir,f^irffo, and the Pole-ltar. From thefe Phyficall and Aftronomicallaffertions of ours, theChimycall contemplation 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 rather 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 natures are molt commonly found near , and in company one of another ) did hereupon, and for this caufe, acquire unto it felf, a light tranfmutation , and fo do appear 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' , metamorphofed 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 therefore, 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 LoadItonc. 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 manifeftedby effed, fr 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 familiar 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 Armmwhereby it is evident, that as well a Martial! ack^, or Terra Sigillata doth moiiiure and Saturnine, as Venerian condition , concur in the magneticall or ferruginous fait. Again, we (hall find, that the irfluxions of Mars do mingle themfelves naturally 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 , Again, Ptolemy doth afcribe thofe Aquiloconfent and fympathize with the fire. 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 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^eHs.)

Man

CHAP.
Of the excellency of Man
in the

III.

Animal Kingdom, and of the admirable nature

oj the Ltad-Jione in the Mineral.

difpo(ition with Man , confiof the one in the Animal kingdom; and the miraculous operations, and myfticall properties of the other, in the MineAs for Man, (for dignities caufe I will fpeak of him in the fir(t place ) ral region. there isfiicha fuper-eminent and wonderfuU treafure hidden in him, that wifctnen have e:feemed, that theperfe(ft wifdomofthis world, confilkthinthe knowledge 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 Centrum miraculum wundi , The he is called Microcofmus , or the little world

May well prefume to compare the Load-ftone in

Idering the admirable venues and dignity

&

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 abitacle of the holy Gha(}.,(is the Aportle hath taught us). the 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 bowells ofhis fecret, myfticall, and internal! beeing; wherefore we p-oceed thus Seeing 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 And alfo as we find , that the fpiricuall image of ftars, than the great world dotL 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 otherwife, 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 pofiBuc tion , his face muft look unto the north, and his pofteriors unto the fouth.
,

center or miracle of the world

Emf-

, ,

^i6

Mefakall Philofopby;

Bookz.

Matth. 14. NuBib. 3 J.

Empedocles oppofeth this opinion, affirming, that the jEftivall Sotftice, or the T:opick oiCancer, is the right hand of the world ; it foUoweth therefore, that the HyemallltationoftheSun,ortheTropickof C^/jr/corw, muftbe the left ; and according 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 thereto for reafons, as well Theologicall as Naturall, would rather adapt mans face unto 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. Andin ^/^ff/j^vweread, ihzt ltghtinojkaUc:me omoftheeaj}, afidjhallpAjfeunto f/jfjvr/?. And in another place it is izid^Metimlni quamc^tte nd pUgamorkmaiem, ad fUgamfeptfntrlonalem. A'ltAadflagam accident alem, ad plagam anjirAlem,

&

&

&

Job ij.

As if he had Meafureout plots of ground before you, and at your right hand, and behind , 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 workjih, 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
^ureJorihti>]totheeiifi,adthefoHth,andthe yvefi^andtorvArds the north.
faid
,

(hall not overtake

Jf Jjhall
tiorld,

him; if on the right hand, Ijh^ll not fee him. And TremeJtius thus : 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

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 Creator 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 being 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 congealed, 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 vTion:, 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:ilpirations. 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 ;quinoti.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 Tropick 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 fuftained, 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 Temple of God, the body and members of Chriil, and the habitacle of the Holy SpiFor this caufe therefore we mult think, that there areferit, (as is faid before) 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 thereof; 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 faculties 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 occojlt and intimate fecrets of nature, would find themfelves much troubled and puzzeled, and as it were inclofed in a confufed Labyrinth of phantalticall imaginations andChimerianfurmifes, before they could difcuffeand unvaile this miIty 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 defet infuch learned men, as have medled herein, and have not dived into the depth thereof, being that at laft he himfelf flieweth palpably herein his error, after he had made fo Itrift aninquifition For hecondudeth, that the infenfible emanations or emiffions 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 paffage be admitted unto grofs and flatuous fpirits, to breathe or expire through. But to return again unto the (traight line of our HKtory.
. :

CHAP.
Of a d/juble AttraUive difpofttion tM Man;
of theLoad-finfie;

IV.

and the other

is differ etit

and horv the one agreeth with the nature from ii. Herein ttlfo the

Reafon, why the dead carcafs of a Man is indued vnith a neifck^po-Krer or attra^ive nature, is difcovered.

Mag-

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 effeaed F f

iig
fe-f^ted at
;

Mefdcall Fbihfo^hyi
his Poles, n:;niely perpenciculailvj

Bookz,

thinkisonthee^^M/VjcaM.', whi(.h between the attraction, which is made is datlin? 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 dilataiion, 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 diffipateth by dilatation, then attrafteth by contraction ; yet itinciteth and animatcth 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 , tranfverfefor 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
fo alio there
is a

great difference

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

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
effected

oneOrEjanorinttruT.ent , proceed from one dilated humane fpirit which acteth. 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 And this is the reafon of as it wei mortified, by her mother's Northern cold. hearts motion j which commeth of that action and Syftele and Diafiole , in the 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:citij, of hatred ajsdfried]hfp; To alfothe little world , is rightly averred to be compared 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 dupoAnd for that reafon , his greateft power of attraftion coniiiteth in the fifion. Pole. The live man's attraction p-oceedeth therefore from a dilatation of lively hear, from the Center unto the circumference, which caufeth mareriall inltruments ordained as well for attraction as retention or expuliion to eSect their of-

We

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, Sometimes the naturall heat reflect^rh, for the Senas we have told you before. fes repofe and reft, his beams inwardly , as in the action of fleep, whichisatype but contrariwife, itdil.iterh its felf from th; Center unt-) of death and darknefs the circumference, when it will have the animal fpirits to watch and operate in
;

their functions.

By rhis therefore we mayimie'n:,

ilfcm s-;e circumference

that the Load-ftonf; atmctive natnrc is unto the Center, beinsas k were to man's externallview half

Sea.

il
and by
that

Mojaicall Thilofofby.
manner of attradion
it

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 emanating 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 creatures 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 greater th;nthofe of the Load-ftone. And therefore I would have each felf-conceited 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 members 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 Loadftone, though appearing a dead mafs, is obferved to fuck and draw Centrally unto 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 application 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:
half dead,
it

drawech unto

2 1^
his like,

"

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 thefpintuall Mummy in a viiible manner Forby thecoldne^ of thepart, the fpirituall Mummy fo excrafted, 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 contrariwife, 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, namely French Pox, Plague, Leproiie, and fuch like, as fhallbe more at large expreffed 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 .^quinoti,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 condition 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

mm

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 creatures, 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 circuintercnce,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 thecircumterence of th- plarr and bctakcchit felf unto the center, to retire from the afBut when it perceivech its faults of cold, which u: ic> oppoute , as far as it can. .ppoach, and to fend chemforthfuccours,they begin by little fountain of li'^ht 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 operate and aft unto vegeianon and multiplication ; as alfo we fee in the corn which Even fo, (I lay) and no otherwilc, the Load-llone's Martiall is buried in the earth. nature being originally , by ? Satu.ninc fpirit, contrafted into his center , is exsgitated 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 unmovable; 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 circumference, (_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 abiding, 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 antipathetical 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 Loaditone, which may befelefted and gathered out of the living man , without any detriment or prejudice unto his lite, whofe vertues, both in regard of its monflrons and unnaturall generation, being compofed of unlike parents , and being compared 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 attraction 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 thereof 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.
and manner how
,

In this Chapter

is

exfrejfed thefecret cMufe why^

as well the
,

ctfmicallt as xVIacrocofmicall Load-fione^ doth operate

ad diftans

Microad 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 Yea verily, they are fo thin, fo mobile, fo penetrais the vehicle of vilible light 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 condition 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 peetret univerf tamfucum ipfis conjuniiuj aut implicit us^ ea majora mlnime redd^t, quiA fera quam infer a, 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

bslovum earth-^ avd this heavenly fub' being joyned and mixed with them, it m^eth them not a jot the bigger for all that^ fiance tecaufe this inward ^pi) it doth nourijh andpreferve all bodies , witho'.t adding any thing
Hto their rvsighr, or ecreafing of their fubfiance. And by reafon of this heavenly natures pu ity or fubtlety, the heaven , or caelum , is called by the wifer Philofophers, 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
, no cthervvife than Eve was out ofthe fide of Adam ; for they are defined to be the thickelx portions of their orbs , by reafon whereof, they are accoun-

the bodies ofthe worlds as well above in heaven, as

fubllance

ted as the members of heaven

and confequently there

is

nothing fo thin

fubtle

and piercing,

from whence by condenfation they are derived. This which is the caufc, that the true AlchymUls do tell fuch wonders of their Caelum they call their Qumeffence , arguing, that by reafon of its purity and fubtlety , ic
as is that fpiric
,

And the Philofophers fay, that it is their nature Vis quttdamrebus inpnita^ommapermtans entia, cun^Oi ge- p^ ArteCbv exfmilibus ftmilia procreans. certain infinite mc, xerans res, eafque angens aleufq^e 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.
is able

to penetrate

all

things.

whichthey define tob^

&

And
you

verily,

will

if you willbepleafed toconfider really what I have fpoken before, 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 feemed 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 . Spididfi ado- n the heavens by thy Spirit. And David, Verba Domini fmatifunt coeli pfjj^ ritu ab ore ems omnis virtus eorr^m: By the vord ofthe Lord the heavens were made, and terra ex aquis , by h 's Spirit each vertue thereof. And St . Peter, Cah erant priits ^ p^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 elTentiall 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

&

&

j^

imme-

212
ble to
Wlf<i. 7.

Mofaicall Pbilojbfbyi.

Book

z.

immediate vehicle of lo unrefiltible and emanating influence mu!^ be conformait in purity and fubtility which is the intormer, who is fa id by the wife So/catf.fjgere ubi^ue propter Juam mundhlam fhbtllior mon to hcOmni re mohUkr , (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 Natura DsHs : God is Nature, and Nature into thefe fpeeches : Det^ efi Natura, ment, that the naturating or radicall informing nature, wa? is God. Whereby they

&

piffl^ni. 4.

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. 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 refiltance, and alfo to ingender, augment, and nourifh all things ; and being incorporated 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 demonfind in practice, that the Load-(ione by virtue of bis ftratein this manner. 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 alive 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 liketompaiSted Huff, which have no fenhble porofity or fpiracle, which is an evidcnr Argument, that this fpirit is of a far more peircing and fubtill nature , than the fubiunary aire: forafmu.h as it is denied pafiage through the flighted paper-skin or bladIn the like manner man's inward or celelliall fpirit , whi- h is the vehicle of der. 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, Now the lubtilty of the Divine act in it muft alfo refennble it in its adions. Qulcmqie hacDei Natttrk man's fpirit, is exprefled by //^rwfj, in thefe words in mari, inielligemik fn^cuntlacompUilHntur cjut. in terra fftnt, futti JHnt , fiqmd eft pneter eafupra calttm, atcjue adeo feipfos erignnt ut ipfnm ejuoque bonum lnt:ieanturi 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,aj 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 adion the celelliall influence doth penetrate and operate without any intermediate refinance 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 thereFor look h nvfarit fhineth oV emitteth his active fore not finite or determinable fpirit our of the Center of the celelliall ftar; even fo far is this Centrall terrellriall bright Spirir able to make his .?''wiiv?we->- 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

We

We

&

&

fee

Seft.

2.'

MofaicallPhilofojhyl

22,5
and
did

fee that every Aftrall itifluence in the creature doth by a naturall inclination , that Sympathetically, afped the liar or*cekfliaU Fountain from which it

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 below, and both of them by a mutuall relation do rejoyce together at the fpirituall pretence of each other, (whereupon it is faid Natark nainra, Utamr <^ *.
fpring
;
:

tP:reimcontinet^\ Onaturacoelcfiis veritatis

and comainetb nature O 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 Sympatheticall 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 SulphureFor by their applications , they will Cenou<;fpirics, and embrace each other 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 Centrall 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 luxurious harlot the mafculine Iron, and not the Iron the Load-llone, zsAverroes, Scaliger, 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 afterward the better defcend unto Practice. Radins (faith AlkiKdtts) ^tsiacemrofielad 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 incommenfurabtediftance the occult Harry beam, or beamy influence, worketh with and in for he faith elfewhere Licjuet quod Radii fie/lares dverfa con^ his image on the earth flituunt indivldtia in hoc mundo : It is manifejt , that thejlarry beams do make ani inpendcr 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 qu&lihet res ineocomcn-ia
rejoiced in nature,
; : ;
:

naturas Dei mumitltip!ica;}s celefiiall nature which by the

ISTatureis

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'

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^ Pr<ttereadt/}a'nia un-usrei ab alt* tjui totum mandum elememarem replent fuo modofac t d'WercKtiam inefffflu radiomm in rebus huJHs mundi: The Elementary world is the
f}fitt't,

&

ima^e

or patern

of the ftarry world

it, dothc'mprehendthe form or liknefs of the ftarry -world.

fo that every thing that this world comatneth in It is ev'dent that everf

evenasthe (larrs of heaven affume the figure of theflarry world ; but this is tde ma; For the ^re doth fend forth the beams of his heat unto fj.'feff- ." fame things untofenfe : the bordtrr/ig places , and alfo tht earth the Emanations of hit cold. We affirm
do
for elfe It jvotddnot fully

thin IT in this world, doth emit his beams after his manner,

there"

214
therefore for a certainty

Mofakall Philofofbyl
ment arj world
y

Book z.
m

this ele^ that every thing which haih An a^laall exlfience doth erit or fend forth his beams unto every part , the which do fill Moreover , the difiance of one thing from the elcrnentary world after trielr fajhion. 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 derived, 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 ation , did not experience 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
;

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,
rors, or Opricall glafles

But forfooth,ourexternallPhilofophers, in the circle or compafs ofthe Moon. 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 As for example, Bepleafe, or according unto their exterior fenfe's obfervation cauferhe Load-Hone draweth the Iron but at half the didance of a table , Ergot
:

they think and conclude , that the vivifying at of his vertue penetrateth or extendethitfelf 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 fpirit 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 eviden: 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,

minate a id adapt
it

n, the bafis of his emitted beams , which doth aptly terfelf un^o the Iron BD, fothat nothing is lo{t , but all the force
7?

.'

IS

Sed.
is

z.
for

Adojakall Philofofby.
which caufe k actraiteth
its fpirics

2iy
,

upon the Iron,

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 vigourin 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 Do we not perceive this by an externall apprehenhon to be true, when effence. weobferve the northern pole of the Load -Hone, in a kindofnaturallduty, to regard 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
? That this is fo, we may perceive by the needle touche-d. 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 between 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 fympaWhat / and muH this abHrufe fpirits aftionbe limited by thizi'with ea :h oth;r. 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 ztWons of God in nature ? In like manner theremuH needs be a fymparheticall concurrence 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 , VeNeverthelefs, if we will believe the relations of Hiftory , getables, and Animals. 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 direteth 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 .quinoiSliall line, theMariners make ufe of the Needle, to find out what alritude they And although fome do think thisHrange, yet for all that , many learned are in. 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 between the plant and the mineral and between the animal and the plant: As for example, Touching this fympatheticall relation, we find in the firtl place , that theMi^i/A 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:.<Wiaffirmefh. 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

ofoneeflentiallrpirit

Do wenorgathrrby

Attt.

Ctab

,, ,

zz6
fubllance.

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

Moreover, touching the eradiation of one plane unco another , it is noted, that Herb-g-Ace, doth entertain with exceeding great grath,l.i$.c.i.thQ ^"f > otherwile rearmed 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 property 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 mounMunffer

Geo-

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 juilifie 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
</f Gold. Befides,le(t my allertionfhould be of little faith among the incredulous, I 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 hundred 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 impolTible(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 effect 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 harmony in all thefe lower creatures, by which they do correfpond unto the celeftiall

^grk.

lib.

Foft.vel.

'

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
Stell.

dt Ktd.

confent betwixt both regions. And therefore ^/^?W*faith, Oioifjia qtta fiunt in hoc 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 concurring 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 Loaditone 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 fubftances in their veines fhould fend forth beams ; but if they were as well converfant 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 *f"^''*'it were terrined atthenoile of the Thunder, is often th.ingcd. The Onion was refurobe eaten, becaule iiwas noted by them, to vary from all fedby thcEjy/'f''^'' other growing things : forasallherbs,favingit, did increafeas theMoon did; So, onely the Onion did contrariwife , receive all his detriment and dimmuTh;re isanAntipuhy between tion , when that Ihr did increafe in his Light.

'

the Lightning and the Fig-tree, and the hide of the Sea-calf, and therefore Alfo there is known to be exceeding hatred p;jjjj ^ thefe are never llrutk by it. between the reed and the fern or brake, infomuch chat if either of the roots bruifed 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 WeaThe Cock doth Antipachetically abho: re the Fox. f* * fells are as poyfon unco them. 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 fee that Onions draw teares from aperfon ad diof his concagioubeames. fians , by the eniiirion of its beams. Again, weobferve, that as like being wholfome.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 confumed 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 AntipachetiBut to return again unco our Magnecick Scope, cally affefted and impoyfoned. 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;oj, 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. 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
'

We

faftned, about half an

hour after the dog came, and oid violently fcrape and bounce that the beams of atthedore, to find out his beloved whereby it is evident 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, afWhat fliall we fay ter a fpi-irualfmanner, with the place it doth moR delight in. in two perfon?; whereof the onedoth love and afteift without all reafcn, and therefore p'-ofen^eth with the beam of his affedlion his beloved, though fhe or he altogether either abhorrixig or neglecting, and not corn^fponding with the like beam?
:
,

Gs

of

2-2S

MofakaUPhilofopbji.

i^,

rherecheaaionwilirpiricuallbe'urt^^^^^^^^^ Itarrs of heaven fend out their beam, lemidtamet rally aid nious point of afteaions. Nav vcilv a^ wc- HpLm k ence thattherewiUbeagreatUp'^hyl^^e':?^^^^^^

oncu /in ni^^ "^""n one harmo-

'''"

congealed blood nd would meet with and affault afrefh the murtherer'. em^r.Tr furelyconfefs, that where one fpirit concur ecMn ^"^T

pafllon n,ove agai'n from the Center un^^ che the deadly enemy; and doth caufe the

Cucuml ence"S\^"'P"'^"^^'J

toX;

move
''

'

"^
''^

Hkc nature, the oower

'v c^' ^"^

^2

'^' '""'^

muH be t gre^ter^dthe?^^^^^^^

flance, asisevidenr y exprefledin theahH^n.rp nn^r,..ick cure. cffeaedbLvve^en

^"'^"5

.^"^

^ ^''rger di-

whlch

her^ofo
in that

li.e

fpdcn

fo

much,

otcX

Mr f.A.>d'm,fdUthjBoK:;hreUvarprokd and larthe, do purpofe in this prdou T,?aiift to enlaroc mi

:elS-lataJd'tL^o?rh?Llad.ftT"'"""

hot

^ZZZ'r

a 'd<Sw "i"."'= "'"';'";"''"*<' P^ffon

."'S'^"
^

of

fw^
felf i

UnllT^'''

"^' '^'^^'!^^'^':^-

biht y, ,f ,t were true indeed in the Animal kin^^dom vvhich . r h. andlefs bound wirh bodily bonds 1 wonder hble, and unfeziblc in the mineral bodies 'bfrea on of firm id of them, which are therefore apcer to retan their influenbllh
:

n^

a ^-f

"

tLSoulLo^^^^

'^'^^^'l^
'

Tf'cTJ'^" ^^"^'1''^
,

;:td^s-:^-;;l^^^^^^
llonelooketh towards rhe North
as alfo the

ilardo^hll^t hn"; S^u^^^^^^^^^^^ nerall mark, at an unmeafurable r''" diftancr, as L f d beS e 'h K "'' ''^"^ 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 ^^^^^^^^^ Iron by his attradive Sulphureous '"' nature. F^r experience t'earh^rh l^' "^ though no corporall blood be found on ^'^ac ' the iron ver S I? '^'^f ^J fh^^^^P" '^ thgtvvoundedt'heperfonbeanointed it cureth'br. u' ^?r.ounr:y^^:!:^ons have mlde'tryal^w ^'P^^i 'en t'hey du iS'^ffa^^^^^^^^ ^^^ ^""^ with the Probe, and found by exoerienc/ mme I l

Si

ftir

r^,,^^rkr

>-/"\^":'^n us, tnat the

Load-

W
r.

Whi

iSl^

ulV

tl^c the part of the party, bemarhar it will

thefire,

thefLXr weapo3'^"--overit lat, d'^^^^^^^^^^

fhanc^ roUr
'

--

whichwounded
,

i4w d4thew^undis b KfeTva^^^^^^^ penetrate. And therefore tLs L an evidenr .,/

^''.^^eby they perceive

P^^/'^'/t-'^

weapon which did

argument from the minerall demonftration, unto the veaeJ-Sl

"'
L

ingidle, and

dom^nothin"

toaa ad opetatehi. own-d...,e.y

in rhe center thprenr

!.

(L..J^

u-

^"

'^^

'^''

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,
it defcended ; but being cumbered in his afcent by the fublunary'fubftance 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 contented to multiply in his kind, and to have companionsjnamelyjathergraines, pro-

from whence

created like it felf.Inlike manner the niicrocolmical Siinof life,raigning(as Striptures 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 retained 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- ///// 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 aflecteth 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:

dt Hit-

to his Lord, and fignified fom.uch unto him, and implored his ailidance , anddehred 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 which when S'v: Bevls 'rhelwtU ^{^1^^, he after the oyntmenc , and was at relt 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 that the party complained of a grievous pain , which forthwithhe was advertifed he felt jull about that part of the wound where the ax was bare by fcraping whereupon 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 oyntmenr, 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 into 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
flick

Mofaicall Philofofhy.

Booki;

belonging to this woman out of the pot , and put it into a bafon of cold water , 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 \Vhich accidents, when I had well contemplated, I it gave h:r immediate eafe. 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 teflimony, intwo feverall properties , that blowed from the north-wind, andthefouth) what diRemper befallcththe included and congealed fpirits in the weapon, happeneth, 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, jquinof 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 weapon, 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 weaponNowa-.vord ortwo touching the intervall, or longitude ofdiilance, befalve. 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 exrenfion 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 theeffence 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 phanraflicall limited fphear of adivity , as the wifdom of mans invention, 1 mean, the fubFor this jeft ofthe p.igans Philofophy, which is folly before God, would inferr. reafon therefore He; mcs faith , Anima meme Deo^fiep/ena, tm':m/i wmidi replet, comPimtni.ii. pUUitur extima^v'nam^Ue hdc omnibus ^n^ger it. I'he fuut or vital! fp:rn bein^ftiHof diviftiiY, filkth the worfd ,ad 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^ nihil rclocius^ n'h.l validius autpotemius. Sic iterum ate corporea/i.'hilefi capacius ,
;

c'tiust^uam prfip'e! evolab.t, nferis ibi evt, indenb- nunc eft jubeto (Jn^uaw) ut tranfeai i Octanum^ tllApriufcjH.Tm Jubeto iierum ut in cceltm vu.'et, nullis pemns egebit, rih.l ejus Krejuaijuam Ai[cedeas. abjlruet ctr.-fui , nonfolis iKCcndiumiKou iheris amp i:t*do , Hon vertigo ae lorum, non [yieipfoitieipkns tnediiare, a!(jHe anifrttitit prdcipto
,

(j"<e

Seft.
dat,

2.^
corf era,

Mofaicall Philofopby.
qum penetrans omnia ad fupcrnum ufqae
,

2ji
celeritas:

fyderum mtiquorum

Ojiinettam fivo^Hens Globos om)2es traiiftre cceLrum

corpus tranfce/t(J^odijue fupC'tHS eft invt-

jitgare, id cjttoque tibt Uccliit.

Advene^

qnantitjit

ammtt tuApotejtas quAiita

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 Again, command it that it flye into heaven , and it will it will be there before thou bidfi it.

There

is

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 obferve, firlt, that the Soul in general!, and therefore in particular, is full of Divinity, and
all

in all, in the

confequently that it is this Divine Effence world , and every member thereof,

that

worketh

in this foul

as the

therfore the faidPhilofopher in the place before:

Anlma

Apolile faith , and 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 pSpirit is m all things. Deus vivificat omnia-: God vivifieth all things , and confequently, 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 univerfit 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!; :

'

'** ^'

have faid before, namely that

tain of the illuminating aft,

buied concurrents from one foul of the wholeworld; which is all one witii that which we all Souls in this world, are certain beamy iireams,

proceedingfrom that catholick Emanation, which

tofomemore

I y ; and therefore Man is faid to 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^kling of an eye, it is able to penetrate quite th'-ough all thing"; , and that at what cUftance 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~
,

iflued from theeternall Founcopioufly, andtofomeinorefparin''be in dignity little lefs then the Angells , by reafon of

&

memoria dum record/ttU'-; dum vult voluntas ratio dum difcernit ifla omnin non funt nift una anima proprietate diverfa fedeffentiaunica: The foul of Man framed after the ftmilitude of all wifdom, dothbeareinitfelf the liknefs of all things 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
tigit;
; :
x,

and multiply , it is called life ; when it contemplateth, it is termed a fpirit ; it is called f fe, when it is converfant about the funUion , which belon* en geth unto the external I fenfc ; it is termed the mind, when it is verfed about wifdom it is called Mens or the mentdl beam, when underftandeth; it is termed reafon, when it difcerneth between good or bad; it is called memory-, when it vemembreth; it is fiyled Volunty 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
; 'it

vegetateth or caufeih to grow

reafon:

22 2
reafon; and,

MofaicaUVhilofo^by.
tocondude,
that willethornilleth.

Book
Which being thus.
Is it

z.

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 remember, fee, feel, hear, touch, and talt, the efteds of the devill snd confequently 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 atlivitv, 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 according 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 Jaundis, 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 certaine 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 Phyiicall 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 letter 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 Buc mark cured. Theu/me was received for my fake, andthe fellow fent away 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.
:

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; worI cannot thy Lord did affure me, that he had cured at an hundred mile's diltance. 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.^rfonage, and promifed him to write my letter by him- All was done as I counfelled, and rhe Countef< her felf took it into her carerodifpofe of the water; rnd therather, becaufethe Lady that was fick, was of aNobleParentPge. Somewhat

Indeed the

woman mended

immediatly

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."

tne to fend

AJofaicall Piilofophy, and cold me, that a Lagy vva<; with him her water once more
;
i.

233
in the

I lent ogiin hor water , and from forefaid noble patients behalt, the day before. There are a hunthat time forward fhe mended apace, and \\i^ perfectly u ed. 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 revived, 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 humour 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
it is

and

little

in his ftrength

till it

be

finally qiiire

extinguillied.

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 purified, and the flame of theevill infecting fpirit of the difeafe, as well in the urine

Whereby

rickbody,is ancipathecically quenched and annihilared. In this refpedt therefore, 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 revivifying 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 bloody 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 vvhofefeat is in the mi, crocofmicall blood, may be fu. ked or drawn out of mans uody by a Magnet, excraas

we compare the compofition ofu:ine,

Mummy

Aedout

of the famefubjed, andtranfplantedintoa bealt, treejo^he-b fothac the difeafe alfo of the li:k 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>ttdius PharArnu^idns doth profefs,

mm

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 difea{e; but if che Gowc come again within chree months fpace , it noteth the infufficiencyofche 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~itirof 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 certain 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 leavm^ 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 matrix 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 water 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 evident, that feeing the Ipirituall Aihalicall vercues^ in each inferiour creature , do defccnd from ccleRiall Ibrs, and are of one continued nture with them , as the Sun-beams which are here below , are not divided or feparared from their fountain of light , it folio weth, that they emit their beamy influences unto one anothcTj 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 but if they be enemies to one another in heatheir emanations with one another 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 affinity the liars in heaven, and confequently the things beneath, which are fubjed unro rhofefpirits, are unto one another , the more efficacious will the fympathifingefteds prove, by reafon, that then their beams will meet direftly, that is, without any fwervirg or declination.
;

CHAP.

VI.
,
i

ThAt the deviil doth makeuj'e of naturall things to operate his firatagtms amorgfl men nit bout the which, he cn/i effil othtttgtrsily ^ but onely frefiigioujly , or by dnujion ^'idf n hethtr thofe Naturdil things are thtrefove Cacomagica/l , and to be efcherred uf Jl-fankjftd , becaufe their fccret effeliis do fumetimes themselves v.nto the vuliintj of the divill confoi

read in many places in Scripture, chat the devIU maketh ufe of Gods creatures, to bring topafshis fecret devices and ttratagems againll mankind; 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

WE

He made him alfo aPrinceof to accomplilli the willof the deviil 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

madethem ad

Pfal. III. 5.

What mufi we therefore abhor the aire and winds, becaufe the deviil doth 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 comfortable 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
Satan
at
: !

SeSt.i]

MofaicdlPhilofofbyl

zit-

and that Satan alfo taketh his advantage on the diverfe pofirions of her or Conjunctions 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 unto 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 natures 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 application at that time of the colleftion with the naturall creatures fo collected; 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 nurling 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 dignity and power in heaven he finderh an admirable efficacy in it , as well in his occult as evident property ; when contrariwife, if it be collefted at a feafon, wherein the heavenly Patron is weak and feeble, rhey will appear as it were faint and alWhereby it is nioli: apparent, that it is the naturall moft dead in their power creature's, whichby their own eflentiall natures work, even as well thofe fympatheticallasantip.uheticall etfeiSls, which the devill doth make ufe of to perforin his devices, even as thePhyhtian, Philofopher or naturall Magitian doth, to effel 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 Cacomagicians 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
:
j

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
blinded with ignorance, and cannot fee or diRinguiOi light -^^i^iw knew the virtues of the ftarrs and of every particular earthly creature fubjet 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 dilHnguifh 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 revelation of the Truth, and a difcovery of the nbllruce mvlteries of Naturall
the
fall
is

Adam,

fromdaknefs? That
:

things

from God, bequeathed and left unto him by fucceuion; that is , by a from our Fore-father Adant, and by the revelation of God's Wifdom, or the good Spirit, which he hath bellowed upon rh- Elect For by it (as i'o/oo 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; thedifpofitionof 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-ufirll

Cabaliiticall tradition, even

Sp. ? i7"

Hh

aed

21^

MofaicallPbilofifbyl

Book

i.

fted in the myfteries of all Plants, even from the lowly Hyfop, unto the lofty Cedar of L^b^.fon. Was it th;n a diabolii.all ation 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 Mothers 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 between 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 deV 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 refpets venomous, and yet may be applied after a falutary condition, unto the body 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 appliThe Toad, the Viper, or Adder, the Spider, the Scorpion, theCantharides, ed. 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 But be'.ides all this, as there is nothing in the world , that counter-poyfons. 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 fpiandfoby a continuation of one unto the other, rhe rit of his wholfome like fiery venome of the one impoyfoneth and co-inquinater h the falutary nature of the For commonly the Plague , famiother, and that onely with his fpecifick like 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 For this caufe therefore it is evident, that as out of apply hi= beams nnro his like a wholfome Mnn , there may be had a fpirituall Mummy, which is wondrous
>

hcal-hfull and falutiferousunro

fpefts,
ir

mankind; in.omuch that for his univerfall rernay 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
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-ffor 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

pernicious

?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 Avittion and Gnce, it h-irh been contirmed by others, that came from Rome) by a cer;

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 delivered, 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 upward 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 although the fympithecicall defirebe inth^fpecifickMumny , tobejoyned with fais like, yet by reafon it is infected, and intoxi:ated by that antipatheticall 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 Hermir 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 deferred. 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 fpiritsofmenwereinfeled,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 corwhich was found and h;alchfuU befo'e. Let us but rupt his next acy neighbour obferve , how rheinfeted 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 therefore 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 human ni'^ure to be therefore .ibhominable , and:ibhorredof man , becaufe the witches 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
tain Cardinal,
, , ;
,

23^

Mofaicall Fhilofo^hyl

Book 2;

tobeawitch)telleth, how his fweet-heart ftr^),vvasby her miftrefs 5 being a notorious witch , lent into a Barbers fhop fecretly tor mens hair, to employ it about 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 , immediately 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 Churcheither for fome part ofthem, or yard';, and to vilit the graves of luch as are dead 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 ceremonies 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 fo that as that fpirit upon the weapon hath, unto the fpirit of the wounded body 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. read alfo in caccmagicall books , in what eUeem the members of young children were among enchanters, and efpecially their skin, ofwhich, after many diaboHcall 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 magnerickeffeft 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 fometime 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 elkemed 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 vertues, could .fF.d or accomplish their dehres. Andfor thispurpofe, ( as Ox'/^ tellerhthel'o'-y) flie fearched the lofty tops of ^rt, to find out herbs for her purpofe-. 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 operations of fuch llrange effects: As for example. There was a witch in ScotUiid, who
, ;

We

ac

Sed:.

2.

Mofaicall Philofofby.

ij 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 inllruted 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 perfons, 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, Let them but look into the occult Secrets in that this was fupernaturally done 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 Cacomagician, becaufe ne reciteth the abltruce, occult, and mylticall virtues of Animals, Plants, and Stones. The like did //^ww , PUto, and many other profound 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, namely from the my{ticall and profound Philophers or naturall Wifemen , fuch as Solomon^ 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 buxardsof 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 deprive the Omnipotent Spirit of God, and his Nature, of their right; when SoLmon in plain terms confefleth, that all the knowledg of the fecret times of Elefticn, 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, prof r -L- r_-r /^_J -1 Uj ^
: 1

.:

i.

eth, and difcovereth

unto man, the abltruceniylteries of Naturall Philofophy,

whi(^hconfi(teth in the knowledg anddifcovery of naturall virtues, as well above And fecondly. That it is the fame Spirit that made thofe virtues in as beneath. 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 virtuesby 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 SpiIf man pleafe, he may attribute the wickedneffe of rit in the internall creature ? 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 PeNeither was it ever obferved, that he could ftilence the Ifraditesio: Dav.d*s (ins 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 pleafed to (how and reveal a counter-poyfon, by which they may by a (tronger fympa:

thecicall

^o
theticall

Mofakall Pbilojbfhy.

Book

2.

operanon, drown or extinguifh luch antipatheticall efFeCts as they have impofed upon man's externall fpiric, when they are moved either forfear of punidiment, or for gain, or for compairion to do it: which is the reafon that fome
,

fir

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 maniAs feftnatiirall Subltance, asare Powders, Ointments, Herbs, and fuch like. for example: Clmd,ta, Fdica, Joauf Bdftno and Nicola Plfcatrix , with all their iDcmsinX' Society, in Lorraine-, Lonfelled the 9. of Alay 1581 that they had delivered unto

'

I.

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 but the white Powder did cure thofe difeafes. reddifli colour, cr.ufeth 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
ve

And Trayicis Perifliould pafs, on whom they would work mifchief. 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 Francis FoUers, and peares) didpafs, which caufed himfuddenly to fall fick.
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 Alfo they faid, therevvith, but theveflments of any one, he died not long after. if they anointed their hand with' this Magicall Ointmenr, if they but touched that any one's garments, they diHd within a fmallfpace after. Thus you fee how the For nothing proceedeth meetly of devill cannot work but by naturall poyfons 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 delkutive then the venomous Tyrean or Serpent ,and therefore it killeth fuddenly ; wherefore they warn the operatours to beware of their Fumes : but when it appeareth in decoftion between, white and black, it rcduceth the Patient into a ftraight between death and health; that is, into a licklyconliitution; and the white , which fignifieth perfection of maturity, caufethljealth, and cureth infirmities, andpreventeth the malice, 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 Alexifharmacoworcounter-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 , alfor which it was created by God ^ for the benefit of tering it from the true fenfe may, righrly berancked with thedevill, and be termed jufily, a devill incarMan; 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 underftandingmen, that it is the animal, vegetable, or minerall creature, which cffefteth theoneby abufe, and the other in the true property 'and virtue; that j?, for the ufe, for which it was created ly God: For God created all creatures good, but it is the malice of the devill , that diverreth a*id confequently for a good ufe from his trueufe which alfo is evidently confirmed by the Wifeman in thefe it fanabiles fecit nattones erbis terrarnrn, word's, CreavitDeus It! effentoTfinia,
; ;

&

&

Sap. 1.14.
Sjp. I. 24,

'

mneflinlUistfiedicamenffi'Mextermimi,
hominemifiexterminab'ilem,
DLiboli morsintroivit in

nee Infer or um

reanum

in terra

^^

creavitque

ad irnarrinem fttniUtHdin's fHA fecit earn: iitvidi.i autem orbemterrnntm: God created all things that they miirht exijl
is

&

erbe^ and made all the nationf of the earth who/fomej an-d there

nat any deadly thing

to

Sed.
to

1.

Mofakall Pbiiofopby.

241

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 dilHnguillied 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 horAndif the faid compofuion be put in the tire , and rible and terrible unto him. 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 occult 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 influences. 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 fallingficknefs, andthatafter the taking of it , it maketh ihe party exceeding lick as experience 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 fallingThat a Snake's skin fliould accelerate and hailen a woman's delivery. ficknefs. 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
, , : , , ; ;

'

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 prefent, as I

may

imagine.

The Third

BOOK.
,

Which toucbetb many fra& kail Proofs

tallConclufions
,

and experimeir-

confirm the loving Microcofmicall AttraSliony or fympatheticall Coition^ and afitipathelicall Exto
fulfion or hatred^ by the magetic/^and expulfi'Z/e propettj of the Macrocojmcalt Load-fione,

The Argument of this

The Author's Proem unto
this prcfcnt

Bool{.
bricjflyand in
'

Book , wherein he
is

few word^j rcciteth what

faid before.

T
Coloff. z. t.
"^_|

Have related to you in mj precedent

that the fpirituallChri^
,

di^courfe-^

and made f(ifjicie/)t proof of it

, is

I
^

the divine hPord, tr eternall rvifdom

the true i>a-

jis
jcJi. t.
1

or foundation of the fjj'enlia/l Philofophy^as is proved ly the yipoflle's te^imovy^ forafmuch as heis the fare and /^ezer -failing (o^ner-ftone^ on which eijery crea-

T't> ^-

ture
is

is

huitded,

and in

ffhuni it confijleth'j feeing that in it is life

,

and

that life

the rjj'emiatl lioht^irhich 'Jvijieth all ib:ngs

tejfijie
:

and confequently
:

oprrateth all

Aft. 17.

in all, as the Scriptures do fujficientlj

Spirit doth replem^) the earih

Sap. Sap.

1.

131.

impart unto the cr'-ature Ife, andi/ifpiraiion, and all

,

For if the Spirit of the Lorddoth ^nd if again that tbin'is

(

^d ie in every things

as

Solomon

cof^fefj'eth

)
is

then mufi we alfo aik/iovledge, that this centrall Spirit of every fpecifick thing
that 'Divinity
,

wherein the

efjentiall root

Bion,

and aniipaiheticall expidfion

it

in every kind, conjifleth.

of all magnetick fympathelicall attraFor heing it if the

^

catholfck love which imparteth

felf unto every particular exigence

to

give

it

aBion and motion^

Jiance,

to

attraB his like nature, for a convenient nourilhment

, :ijji'

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
reafon therefore
it

or cor~ferVAtton.
/iff etli
Oi.

For

this

e/.dueih thecretiture with a double

on

namtly, with a
;

concupifcible defjrc,

and an
,

irafciile haired , whereof the

e de':h

ejoyce of
,

fym-

pathize with.his like

arul therefore allureth or draweth it unto

him
,

to

ccnfuUte

and drive atvay hy an antipatheticalland 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
/.

and afifl him in

is ieeifig \

the

oti.

er i/cth efchew

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 , inf 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

to tf

yet he ordained, that each indi V'i-

luall ihould have theiacu'ty^

dot with

an irafciile and antipatheticall

dif-

Seft.

2.
unto
it is

Mofakall Philcfofhy.
comrary either in cvder
or nature
,

la.)
or

elifilau/^ thit Vfhich

hth

u/,till

the time he accom^li^Dedy in which after he is exalted^ hejhall expell all contrariety 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 Principality , and Potcftat , and Virtue ted every 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
:

made fub jt<3: unto him ^ then alfo the Son fliall be fubjed unhim, who hath made all things fubjcd unto him, that God may be all
things are
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~-

and all things fhall he one in him , and het/ithem, andconfequently all Difcord and Hatred being banijhed and laid /iparjtf Love^ Teace^ andVnity , fhall ereB the perpetuall and never-dying Trophy
This univerfall Oi'tagnetick P^irtue , is acknowltdned of this hallowed riBory, 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

Y% and draw all things unto him

attrstdt all things unto my fclf j that is, I will, by mine attraBive or conjoyning, 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 rife and concord:, of enmity and friendf
P^ipi of darknefje andlighthof eutlandgood:)

and

therefore
,

under theprotC'
(iriveth to

Bionef

this

Divine fVifdom, which governeth

all things

and

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 contrary.

Now
fick,
it

therefore fince that this Spirit is all in all,

and

therefore in every

^/'^

"- Coiof,

ij

confequentlyfolloweth that

it

AttraBethfympathetically, that which

,

is

con-

fervative, or of a like nature and condition

rail

inthe animal, vegetable, or mine-

, and expellethantipathetically from it , that which is harmfully and detectable, or of a contrary difpofition m, toit. And thus rtuch touching a brief of my precedent fympatheticall and antip.ttheticall Theory , mentienedia 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 poke f 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 therefore unto my purpcfe^ and divide this prefent Book

kingdom

odious ,

members: whereof the firji fhall handle fuch fympatheticall ejfeBs^ and the fecondfach antipatheticall events , as are Magnetically poduced in the
into twofeverall

animal, vegetahk} ar,dminerall kingdoms.

I 2

The

244

Mofaicall Thilofofhyl

Book 5.

The fir ft Member of this Boa/^,

rable effe&s in Sympathy,

intreating of the admi-

which are brought to

lih^.

fafs by

the

Magmticall Attra&ion of
unto

lik^

CHAP.
brina^ to

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

a dei>:onjirable light
that do lurk.i

the TvorAtrftttl effects

both,

them

moft worthy of obfervation amorig wifemen, 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 expulfion; 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 marvellous 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 inftration 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 manner 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.Tiateth 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 contraft 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 proper 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 concern 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 thereby we may with the greater facility , gather what the MicrocofmicaU Magnets
"u is

Unce

a thing
is

th.ic

there

'

are.

rold you before, in the third Chapter of the feccndBook of this Treatifc, was evident, that the Load-(ione , otherwife called the Calamite, or minerall 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 that
it
,

As!

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, Ibefeech you to obferve in a word : When the Saturnine Mercurial! liquor of the !tony 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 Mercury, 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 nouriflied 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 perfete(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 icAloweth 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 axiom. That Matter doth defire and long after Form, and as eagerly doth draw and But that the Iron is in lieu of the male, it allure it, as the female doth the male. 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 facility 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 cabinet of mans Mummiall nature, may be hidden from the unworthy, and yet Cufficiently made manifeft unto the worthy and religious Philofopher, by evident cir* cumftances ; for if that fuch hidden myfteriesin nat ure were vulgarly difcovered, And therefore there wouldbe no difference had between a wife man and a fool.
Solomofj did teaeb us, Quod/sifapientisce/arerensy It is the fart of a ivife man to And the wife Philofophers in their Writing"^, did fo confiderately hide the thing.

exprefs the fecrec of nature , that they might hide it from the ignorant and uncapable 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 property of chemagnetick microcofmicall work isfouniverfall, that it fheweth the way, as well to infel the Mummiall fpirits ofmanwitha venomous and pernicious antipatheticall nature, as lo extract it in its wholfome and fympatheticall 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 internall 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 circumference 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

And again, the fulor refledeth his beamsintolts cen.trall fait , aft-er it , phureous fpirit 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
or froli condenfed
,

and

in their actheriallor celeltiallfire.

flyeth back

aire, that

is retained within the Weather-glafs , which when the north-wind blowerh iscontrailed, by reafon that the expanfed fpirits of the celeftiall fulphure, 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 fulphureous fpirits in his proper falt,which is his form,& from a more ftrangeMercuand, as it were, ry, which by his vicinity and propinquity, is moft familiar with it adoption , and this is his paffive matter. Wherefore of thefe two akin unto it by 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 adminillration- Moreover, the fame internall Magnet , or attractive fait in man, in whofe interior the fulphureous vivifying fpirit doth dwell , and of vvhofe condition 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 There is alfo another minails and hair, feparated from him to another fubjeft. 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 vegetable 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 effei 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 abflruce 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 methodically 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 mageiic.ttior a tra^ive venue of the Ba f'imick^fpirit.i^rvb.ch are in the ttffuUAinmntj.

SUch
ot'

as

have profoundly conhdcrcd, anddecply refp^ited

as

well the externall

.ifinternall n.uure of man, have perceived, that the microcofmicall

Mummy is

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 it is either naturally fympatheticall , or unna,

two

Mummy

turally ancipachecicall.

We find therefore by experience, that the naturall Muip;

onelymedicinableandfaluriferous , after his due preparation, which is efthereftareapterto breed difeafes , fected chiefly by his own magnecick property 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 mu[t hold it firtl for a generall axiom in Philofophy , Ouod cormptumcorrnrnpentis naittram in fc
is
, , :

my

We

indniif 1 hat the thin f corrupted, doth endue the

)ij[isre of

tha thing corruptbiff

,

As

for

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 endue a waceriQi and madeluginous difpilition , which alfo will prove very incomnirodious 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-

example

If the dead carcafe of a

man be

cor rupted in the earth

it is

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 vivifying elements, namely, of fire and aire, which onely can be confervedinabody
is incorrupted , it mult of necelTicy follow , that in the three forefaid Mummies, 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 nothing can be extracted oat of chem, but hcknefs, death and deftruction , and confequentlyantipatheticall 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 extcrnail elements, into the internall. From hence therefore proceedeth that inteftine war in mansbody, whereby the elements do kill and corrupt one another , but after 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

that

othe-.

And this

is

the reafon

that fuch variety of difeafes

do haunt mans body:

ftrong irnprelfion of water, thefleas "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 , with his haunto the body , there the wholfome fplrit of the C(5rporall
for example, TheDiopfiecommethof the

Mummy

bitacle or dwelling manfion

is

utterly overthr<;wn, andibefpiiic

is

forted to

i^g
Book, But

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
if the found body,thjc is, not haveing any infirmtybe killed onely by and Element of aire; that is to fay, through Itrangling or by hanging, then in the 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 as alfo the animal ailral ipiric which did reconcile the body, as the foul doth the one with the other. But the vitall, vegetable and Ualfamick fpirit , remaineth It foUoweth therefore, that thi^ airy kind of Microcofin the incorrupted body is moil proper fortheconfervation of vitall fpirits in the living micallMummy, 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
If this falutary kind of airy

Profofition,

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 thesquinoctiall Mummy , namely by contrafting themfelves into the Center; and confequently 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 madefympathecicall, and reduced into a lingular medicine for mans health and confervation Oritm.ay befocontam.inated, and made antipatheticall with the impure and that it may free the infirm, by infectious Mummy, of the infirm living creature poyfon which did mfed it, and infedl a wholfome and found boextrafting outthe dy, unto the which it fliallbe given inwardly.
; : ,

An Experiment upon thu.

namely of the fleflb of a man , a portion of this Northern the aire, inwhiih the fpritual Mummy, was Centrally contrafted firangled in by cold, and I applied it typicnlly unto the part of my body, which was nearelt unto 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
I

coUefted

Mummy

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;

fmell and view

incondufion, after a certain time I took it oft" and found it much altered in by reafon of the quantity of my fpirits, which they actrafted unto 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 confsquente 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 therefore the univerfall Element of air excludedi is lefs Magnetick or attraftive , than
the Northern winds do blow. The proof is made evident , becaufe than 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 fpirits, which are included in each airy fpirit , from the Center unto the Circumference, making thereby a certain expuliion, or rather expanfion of airy parts, by

when when

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: Contrariwife 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 conSo that we fee that theaire in this eltate is admirably contra6\:ive , as it is dition 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 The reafon whereof I have fhevved you bebe fu.ked upunro the upper figure 7. whiih istheSun of fore, namely becaufe the occult Sulphurous nature or fpirit lighr, and the actor in life, beingcarried in his airy vehicle, flier h from the perferuting 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 application 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 contattuall 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
laiifyingof
:

Load-ftone,
1
1.

DitfioHfiratiofi.

That the dead

very moderatly;

fpirits in a

body, will not attracl unto them dead

fpirits;

nor,

that lively fpirits in abody,will nor

it is

fujkuncothsm Magnetically

lively fpirits,
this

argued by the operation of the Load-llone, in

bu: manner-

Problem

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/. 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 foeverit moveth, and will not leave untill it deaveth unto it. But i contrariwife
:

8.

you {hall offer

or apply the North-pole of that in your hand, unco the North-pole of

Kk

, ,

'

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 the other,& the little fhal perceive rhar the one Stone vvil b) his aipect drive away were moved another way. Bark will forthwith turn from it , as it the Helm thereof

Even
his like;

will not at all, or but weakly, operate on fo the northern nacur'd nor the fouthern, o: hot lively 'flelli,on his like ; but contrary poles will

Mummy

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 afecret inrtinft the hot nature of the ^quinotliall fouth. III.
Dcmo/i(lra:icK.

Touching the fortification and augmentation of fpirits in the dead and impobvthecontaftof the fouthern o: lively^ Mummy ot tent, or northern Mummy probable, by this problemaflcfh, it is magnetically maintainsd to be potTible and that the northern Magnet, or airy Mummy tical! Demonltration, which proveth,
,

is

exalted in his power by the fouthern.

Problem 2.

Cipher, lib. a.

and the bigger in quantity, doth augby puttingthelelTer Magnet upon ment the force of the lefler ; become Itronger the pole of the greater, fo that the northern pole will put on the pole in his attradion. As for example, A piece of Iron being of the leffer Stone in that poficion , it wUl hold it up pe:pindicula:ly on A. which on the pole B. wiU no way be ettected. the north point

The

ftronger

Magnet or Load-flone

as alfo of Iron,

de Mig.

c-

5.

Vid.Azi!.c.84

, by the con junSion of it unto the fouexalted in iirengch , and fucketh new fpirits and vigour unto it thern nature, by drawing power from the Wronger, and fo leaving the lironger weaker , which i s

In

like

manner the northern

is

Mummy

better proved by this third Problem.

Problem 3.
fteely teeth a piece , be fet before you , the 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
,

IFtwo Magnets, armed by two Iron

K}i^.<.i4.

Qjig bein'' ftrong

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.

being leffer in qu^-^ntiry, willsather of attraction from the ftronger andtigger force, and multiply 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,

Even

fo the weaker or

no-them
by

Mummy

fpirits,

his faculty

Trollem-

Seft.

2.'

MofakallThilofofby,
Prublem 4.

z^i

a magneticall actraftion from the iquacor of the Load-ilone , but far from that of the northern pole , both in violence , and in manner of attraftion; 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 various 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

There

is

different

more
I

at large.

will

conclude with

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 applyitunto 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 miftaking 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 pulAlfo, a worthy Gentlewoman of mine acquaintance, had led forth his eye holes. Oierelleth me) rawbeefapplyed unto her neck, for todivert the rheum front (as 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 demonItrated 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.dFurrav}us , did ufe for his Gowrthis medicine; 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 given 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 Burgravius 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 difpofedac this time, neither do I think it fit in this place, openly to reveal, ortoexberaufe by -tie 3prefs either its manne- of p'-eparanon ordiveriiry inufsge 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!-Dez0),/}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 afrerwardt'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
2

this grofi

and

teireftriall ve-

Kk

nomous

z^z

MofakaWPhilofojby.
nomous Magnet performech
his office
,

Book

from the Botch or Carbuncle his like, though not fofubcilly and fpirirually, as the Elementary or airy Northern Mummy doth from the lively or Southern natured man. I could tell you of many vegetables) which have a Magnetick property, to 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
in artraAing

following.

CHAP.
HoTv by
relax ion of Natttrull

III.
do, after that a corporall

thwgs umo one another ^ they

conta^ or toHch is mA'le betwixt them , oferatevfonderffilly, and that by a Magneticall concent, or Spiritual/ continuity, both after a caniaU: or touch is made in the curing of maladies, or wafting hit like , by a mtitua,ll operation at an unknown difiance,

Will proceed
riences, the

as I be^an , from a which afterwards I

generall propofit ion

unto

diverfttics
,

will prove feifible and pofTibk

of expeby 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 between them, as well antipathetically as fympathetically.

Experiment to confirm the fame.

had his nofe cut off,and by the counfel of hisPhyof his flaves armes,and clapped his mutilated nofe unto fician made a wound in one 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 begun to gangrenate, infomuch that if he had not cur it off, it would have marred This relation is known to be fo true and certain , that all the relt and killed him. 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 concur together with theafpeit of theirfympatheticall beams , andthe flefh was fpiritually 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 fpirit did ceafc ro apply any more unto the adopted flefli, and in liew of it, the deadly 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

An Ita/iantord by an accident

out

Sea.

r.

MofakaU Thilofo^by.

=y}

plant, or herb, by his concraaiyeand Boreall out the life of the grain, or feed, or caule the Gangtx-ne, which is a Northern dilea e, did take And for this property. on the nofe. Here therefore we fee, how th^ fame the borrowed portion of fleQ-i condition, operaa Southern or xquinoftiall , unto a Northern
fpiric

altered from tcth by a contrary, and unnaturall

a far off,
'

and depriving means

and that fecretly and

I,

Corollary Dsnt9>tjlratiot7^ takjn from the

(

Macacof>9fr.

which though it benotfeenof it felf, yetdoth it opeFor if the externall aire be very hot , then it dilateth the aire rate vitibly in tfte.t\ water at the other end, is obferyed to included in the bolts-head; whereby the no ocular Agent may be found : but by intelkauall eies we finckdown, though Emanation of Sulphumay difcern,ihat it is done through the virtue, and lively thefecretemilTionof whofebeams, the aire is rarefied, rous Li'^ht in the aire, by andbyrarefaaionbeateth the water downward ; and contrariwife, by Northern contradion of the emitted Spirits; So that we cold the water is lift upthrough the Emanations , and confequencly afting and vivifying fpimay difcern how lively fountain unto the creaarefent forth from the lively and Microcofmicall rits apt to animate and vivify : but if the fountain become cold and which are ture's addition of life , it induceth a mortifying , and icie \n liew of a Southern aaing may perceive in the Wether-glafs, by a fpiprivative fubftraaion, and that as you an invifible , and infenfible continuity , which is rituall concurrence, or rather fee it demonftrated in the Wetherbetween both extreams; as you may eafily
isaninvifibleairyfpirit,
:

of which I fpoke before ) that between the boltswit, in the whole pipe of theMatcras, there head andthe place of the wKer, to

We fee in the Wether-glafs

glafs.

II, ji Bemonftration derived from the Lo4d-fione*j fropertj.

Gib,

lib.

de

If

we

fhall take

anovall Load-ftone, namely

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,
Application,

Book 5,

continuation of fpirits betwixt the fleOi of the foremencaptive at ;V4f/f,, and that which the mailer borrowed, retnaininc^ elfewhere, 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.
_

By

this therefore, the

noned

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 , 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 application 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
It is evicfintalro,th,ir

take" f>om the Load-floxe.

Load-Uoneat any pofition

the Needle touched with the Load-I'.one, willafpea fhe , 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)
Againft the time that

copjfirming

the fore/kid Propofst'ion,

I wis ro read my publick Anatomy in the College , 1 had our cuftom is) a certain body of one that was hangitd , to be anatomized at my (as 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
averred.

forthesbolidiing of the fike horrid protuberation in others,

as

ihey
*

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, affuring 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 antipatheticall 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.
UovD certain
Tt'irh

IV.

exerement'itlotis parts , taken

traftfplanted into ave^etablc or

growing

tree

from the Infirm member of the Attimal , and hath afpirittmli reUdon or contiiiHuY y

the fpirit of the jick., and impotent membe'^^andcoiifeijHenil^ of the fick^crejitHre, I will far the Better methoei?s caufe ^ exprefs in thefrontifpice ofthis Chapter a Propof'tion^ as I have done in the precedent.

Tht Prep )ftiof).

dwell and even Mummy of the the THe magneticall forcefuperfluousexcrefcences dorhany member of mans body, of excrementitious or
fpirituall
a^,

in

from it, and tranfplanted intofome convenient mag^ fothat by afecretemaoationfrom them, or application 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 msgafter that they are feparated
;

neticall vegetable or plant

netlcall

2^6
rate vegctacively

Mojaicall Pbilofopby.
neticall plants affirtance

Book 3.

upon the lame defective dolorous decayed limb;

(whofe vegetable nature they borrow and indue) to opeor 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 member, 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 effedtedjwhen 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 excreAlfo he did aver unments are dofed) (hall daily increafe, grow, and flourilTi. 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 fo will the member profper. Butaboveall, heeff tried, that as the Tree g'oweth wifhedmetoobfervethedueorderof the heaven, and fuch fecret and proper he conftellations,3s he hath inilrucled me in; for,without them,the cure or amendment willbethelelleeffeauall.
II.

Another Magnetkall Exferiment to conjirm the precedent,

Johannes Rhamelias Pha--am<)ndas^ CMxzxhxhzGowth'j xhzyzx'^d.M-itmzxnzn' f ttanfplantaion in this manner. He cutteth off the hair from the feet , legs, Book lately* Then he maketh a hole in printed in the and rhighs ; and alfo he pareth ofFthe nails of the feet. German an Oke, evenuntothe very Center or pith of the body, and puUeth into it the
f

"^''

Tongue.

and the nails, and afterward he Hoppeth up the hole with apeg or pin, framed and laftly , he daubeth it without with cow-dung. This out of the fame Tree 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 removeth 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 that the pnin doth return within three other monechs; then it happen for all this off the hair, and pareth the nails, the fecond time, and tieth them upon he cutteth 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 many others by the firrt and fecond; and many,by thefirft, fecond, and third Expehair
; ,
;

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 then he taketh away the bark of a good big tree, place with it often, but gently and with a great auger, he boreth a hole fo big, as that the Egge might eafily enter inroit; then doth delay on aiin the hnk as before, ftopping well rhc hole thereof vvirh it, and iinoinnng or daubirgir with tree waxorcsment. Al' whichbufinefles 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 Hetelleth many other obfervations , as well in all things as is told you before. touching the time, namely if the Hernia'' sfirll increafe, were in the Moon's increafeor 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 nature 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,

and hands of an Hydro*k 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 appearetb , that there is a Balfamick virtue in thefe kind of Excrefcences ; thou'^h unto 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,
Alfo he faith, that
if

we take the

nailes of the feet

perfon, andtranfplant

them on theCrey-fiflioftbe

river,

IV,

A Magneticdl Vemonfiration.
:

the mafs of thefe fuperfluous Excrefcences , unto a 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 Magneticall 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 increafe and grow, which before did pine and wither For the fpirit fucked and continued by dilatation, from the member unto the vegetative nature of the Tree, doth indue the like nature; and doth by a continuity animate the fading 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.
leffer
:

We may rightly compare

I.

Problem,
fteel
,

may be by

There is a ftrongUnion in a Load-ftone , armed with it taken up, than if it be not armed.
^fflication.

and heavier weight ^:,j,

iV. i. cf. i,, Migntt,
'

The reafon is, becaufe vis imta eftfonior- for the Iron addecb force ftone that is weak, as is confirmed by this Problem.

unto a Load-

Li

n.Proi'

2^S

Mefakall Tbihfofby^
a

Book j

TrohUm.

Kidl<y

nf the

Mainet.c.i*.Z

If there be a thin place of Steel or Iron held or faftned unto the neather pole of 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 divers 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. ' or 3. de Philof.

Every Body unto the which the lively Mummy of another man is adminiflred 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 ,

ded
in the nailes

being in part inclu-

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 And alfo the magnetick Mummy in the hair and nails , though of thempower. felvc; they are but weak , yet are they made more (Irong and forcible , by being a itroflger magnetick vegetable, fo that the one doth fortifie and enable planted the other. This is demonHrated by this Problem.

^ Prokem,

A weak Magnet being rubbed at one of the

by
it

poles of a ftronger j will be bettered

,

in his vigour and vertue.

DemonJiratioK,

RiJkf

in hit

Mig.trttt.c.i6

Alfo, fet 3 Magnet of fmall force f-hat can be perceived, upon a Load-flone of a 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 vegetable 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.happeareth in this, namely, becaufe it doth dire^a by his beatis the vegetable power, unto the decayed member. Now that the reference between the tree and the member is caufedbya fpirituall continuity , it is made plain by this magneticall Problem,
'em. 5 Probh
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, according unto the vigour thereof, all touching one another , and cleaving together
like a linked chain.

Scd.i.'

MofaicallPbilofofby,
Applicatloft.

zyp

is contiouatc, and 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.

Whereby it is evident, thatasthefpiricoftheLoad-ftone

his

by

CHAP.
Herein is proved , that vegetables contain
ral kingdom
:

VI.
magnetica 7
fpirits >

in themfelves

iy

meam

ffhtreof, thej dofenfibly attract, as well from the

And it
Ojf

isfirfi

Animal^ as yegetable a*id Mineexprejfed hy two Propofttlons^' and main*

talned

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 vegetable, 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 affirm 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 upon every wart, fo that the nodes do touch direftly the warts, and fafhion 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 backward 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

kind of Load-ttone called Ez/^a-, which LI a

?% doth

affiim toh-iveap/in./.37.<.x

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 uncredible, I will relate unto you, that mutuall love and fympathericall affeftion, which ( to my knowledgj) hath been found between the Vcgetabk and the Minerall.

5.

Experimentall Vtmonflranen.

There are divers men which do work in the Mines in Gerway^ of which a couple 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 Hazelrod in this polture, fhall p'.:fcntly perceive the top o- perpendicular of the rod to

inclin&violently downward, \vhenrhemantreade:hona place, whe-eany Mine which is an evident Argument of the Magneticall afFettion , which is between the one and the other,
is;

6. Exyerimettt,

A man that hath many boils in his body would not cure him) by an old woman , to

(when other things 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,
,

ivas counfelled

find

out

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 between it and the Load-ltonc; whereby is argued, that the vegetable and minersU, and confequently the animal obfcrve one fympatheticall , or harmonicall proportion,
as

well in their fympatheticall order, as ancipacheticall irregularity in their

diforder.

A Problem for theconfirTnttien of the forefaid Pro^ofnlon,

In all Magneticall things, be they vegetable or minerall, and confequently animall; 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 W.^^s North Pole, B, and D, the South A; Then divide this long Load- Hone in the rniddle between the two poles, where thexquator palTerh, namely in E, F, and Ej will be South or 3cquinotiall unto the pole D, and F, unto the pole C. As therefore thefe parts of theLoad-ftone did refpeft one another in their entire difpofition 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
;

CVhtrt-

5.

iap.6.d

jw^rf.

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 doing 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 Magnetically 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 engendered 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, *, 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.

f^^,

C: I fay then, that if the end 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 polttion> becaufe that the vegetative force or vigor , which proceedeth after one manner , 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:

next unto the root

divide this rod in the middle D,

D, be grafted a^ain

in the

tion.

CHAP.

26 z

MofaicaU Fbilofophy,

Book

};

CHAP.
Hov the feifihlity ar.i ^oJJwUitj

VI.

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
a

Propoftien.

after the wound is inIF ward fpirits, o:of made, portion of the wound's externall blood, with his the his intemall I'pirits ondy that have penetrated into
,

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 attracliion of the oyntment, fo ma^necically animated, concur and unite rbemfelves
; ,

with the northern and congealed , or fixed bloody fpirits contained in the oyntment, and ftir them to aft fouchernly, that is, from the center to the circumference ; 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, animated by the fpirits of them both, and direfted by the fpirits which were firit tranfplantedinto 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 anoyntedbekept 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

ever2 point, and coKfeejuemly

felied Naturally
,

to

mamfefi this mtotner of Magical cure to and tlnrefore not CacomagicaHy.

h ef-

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 magneticall bodies, with their actions, becaufe they have their denominations from the mineral magnet, and therefore this weapon-falve is tearmedby fome men. Ur. ucntam 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

I

and therefore

divide

it

into

members

or portions.
Propoflthins

The fir^ member ofthofe

rr/r/;

certain experimmtall

Conclyf.OKs Jrom the Load-Jlone

Fiili therefore

to confi'ntt tt.

we gather bythefaid precedent Propofition

that

two magnericall

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 penetrating, 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 embracement; 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 celerity 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 accompliflied, thatis, aftercoition and union, they will ftandftill, and rell in their
;

confents.
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,

--.,,.,
'

***

moft true experiment, that if Iron be taken nakedly of GilbMb. i.t.if 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 apply it unto its other end very near; but io^ that it toucheth it nor , the end of another 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 effetedby the application offuch of their ends, as fliall
find
it

You fhall

alfo for a

it fell J

that is, not being excited by the Load-ftone, or

agree in their pole. TheDemonftrationis tnis:

j 3n

^^=::^

application.

By thefe examples therefore it is made evident , how the two fpirits of like difpofition, or rather of one identity of nature , are apt and proneby a naturall incliration

, ,

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 effentiall

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,
is

after that
a

it

haih imbibed the

Mummy,

which

ilTueth

from man,

forthwith made

And

this

is

Magnet unto him. proved Magnetically by this Pioblem.

4.

Problem.
at

Piric(]f.

Inc.

X. ae Plihf.

Iron incited or touched by the Load-done like of the Load-(tone that toucheth it.

the Pole, doth draw unto

him the

u1pplicatio^

No\V
them

that the vlrall fpirits of the

wounded animal
,

do penetrate

in the very

moment of
in;

the ftroak into the weapon

and that the weapon doth greedily fuck

following obfervation. , 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 fpirits 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 becaufethat 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 incurable, except an Antidote made of Adder or Viper be applied: So alfo the Scorpion, being bruifed and applied unto the wound , that is made by the Scorpion will cure it ; as alfo an Oyle made of the fame.
it is

proved by

this

Some Country Chirurgions

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 Argument, that they are no continued thing in fpirits ; and therefore one pirt dothdireftly co-operate and fend out aftuall beams of fympatheticall identity untoanother 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 confirmation 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 divided minerall bodies , whofe limbs are by a wound or Solution of continuity feparated, 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 divided, areby that unfeparable Spirit, which giveth life unto both the parts, reuni,

tedj fucked, and

'"ontinuity; that
rit in
rit

in

drawn together , and reduced unco the eftate of their priHine of two (tones they are made one ; fo that the portion of fpiC, draweth and attracteth the bodily B, unto it , and the proportion of fpiB, fucketh and inciceth C, unto it: For we muftnote , that the unity of
is,

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, andrejoyceth 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 ^quinofliall 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.
; ;

p.irc

If Magneticall bodies be divided, orany part broken fo broken off, will have his North and South.

ofFfrom the whole, each

Gilbert, ie

^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 every 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 every 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 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 tranfportedortranfplantedbood, doth re-vivify, andco-operarewith the fame fpirit; not onely in the ftanchingof the flowing blood, but alfo in the healing and confolidtting of the
ftauncli

wound
third

as fhall

be fhewed you more amply hereafter.

is

The

Member of the Profofition^

confii

med by thefe proofs.

Thirdly, that it is not the animaPs externall blood, but the incernall in the externall ; which being feparated from his fountain, and tranfplanted on another untuous 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
It
is
,

Demonfirat'ton to

cotifirm

thu firji Problem.

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 Iron
*

Mm

z66
is

MqfakallPhiloJbfbyl
familiar

Book

3.

with it felf, unto a formed vigour., Iron, which whi>.h reafon, the Iron runs unco the Load-ltone , and dorh greedily conform for

unto

his nature, together

it

felfunco

it,

(each forces or vigours fyrr-.phoniacally provoking).

triplication.

Therefore it is a formall fpirit,or fubcle celeftiall influence, which doth opemutually 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 fpiand fo a union is made between the fpirits of the oyntracle unco the fouthern 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 thebalfamick fpirit which the oyncment doth fend forth; even as we ice in the Weatherglafsjthac the contraded airefuckethup with it the mafTeof the water, and yet the airefoconcraftedisnotfor all that vilible. But this is further confirmed by this
rate
;

Problem.
2 Problem.
ie Mae.

G'ilb

lib, i. Cay.

4,

^'"o" ^^ allured and drawn, onely by the immateriall aft of form , that is to fay, by an incorporeall proceeding,the which doth act and is conceived in the iron fubAnd thisisthe reafon, that Iron is jeit , as in a continuate homogeneall body moved and drawn unco the Loaa-ftone without being impedired or hindred, by And again. the incerpofition of denfe and well-compafted bodies between them. Iron drawethto it the Load-(T:oneitfelf and the concourfe unto unity is moved 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 theexcrementitious excrefcence tranfported unto thePlant; and fo the plant, animated by that fpirit, becommeth a magnet, which direfteth his vegetating fpirit to apply unto thefpirit orbeam of the weak member, jC. I come now to the proof of the
fourth Member.

The fourth Aicmber of the Profoption k ietnonjlrativelj

Fourthly, that there is a
fpirituall penetration

proved, thus.

made from one body unco ano-

ther, before any magneticall operation can be effedTied.

Vemonftratlon

This member

is

fufficiently

members, and yet

it is

more plainly

confirmed by that which is already faid in the other expreffed by this Problem.
Problem.

Om.
*

de "^*t'
' '

direct magnecicall thing?, the which do confrom it, not onely in their extremities, but alfo in their interiours, and very marrow As for example , A piece of Iron, fo foon as it is touched or attainted withrhe very breath of the Load-ftone, it is excited magnetically 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

The Load-ftone doth guide and

:

ceive vigour and force

Seft.

2.'

MofaicallPhilofofhyl
(as I

^(^y
very marrow.

not onely fuperficially, but alio centrally, and

A^fi.catioH.

may fay) at the

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 oyntment, 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, 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 feverall 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 Loadftone 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-compaled 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 following problematical! Demonftrations.
Certain Problematlcall Demonjirations, confirming the contents of this i . Problem, Article

Members jirfi

Thevigour in heavenly bodies, whereby they move themfelvcs, doth "argue a 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 uncertain, 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:
foul in
,

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.

Mm2

B}am*

^6 8

Mojaicall Pbilofofby.
Example.

Book y

Gilbert, lib, a.
tof. 4.

two Magnets be put one agaioft the other in their fniall barkes , upon the \vathey 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 unto 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.
If
ter,

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 unbounded 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 praftifed in the Load-ftone's property, by this following Problem.
3.

Problem.

internall or fpirituall Magneticall virtue, doth extend it felf ac 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
Gilbert, de

The Orbe of the

a larger diftance,

unto

it.

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.

"Whereby

ij..

Problem.

will afpcd the North-pole, even from the an Argument of the unlimited extention of the which , ti^"l'tf' zt *i- . '^*5LQjj.^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

The needle touched Magnetically,

is

arquinoftiall point

whereby we may difcern , the long diftance look diredly upon the faid Pole which is between the afpeft of the Magnet, and that of the incited body , name:

go Degrees. Again, each part or fragment that is divided from the Magnet, (be it animal, vegetable, 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.
ly
5.

Problem.

'

^^ Magneticall fubjefts be divided, or any piece be broken off from it by any "iS3"s, every part fo broken off from the whole, will have an end as well SeptenMif. i2.r. ?3. If a fmaller pare trional as Meridional, as well as the whole had. As for example RiJlejc'tt.
di
:

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.
icwere

MofakallPhilofofhyl
creature, and will have his polc^^aDd3equinodiaI

i^p
c.

a new a'; well as the whole Stone had. Alio it an Iron-rod , as is that of the Curtain bj hung up , and hivv. Ridley 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
;

if.

thus.
6. Vrobletn.

If you take an Iron rod , made of good Iron, and hang thread, asif it weretouchedwithaLoad-itone, &c^

ic

up

in the aire

on

The Experience is

this.

Take 3 flraight piece of Iron or fteel of fix foot long, and a finger thick, hang 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
it
;

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 fpirituor 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 reciprocally 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, cannot by any phantafticall Sphere, of fenfible and fcnfuall Philofophers , be comprehended or limited. But if the aft of the Pole-ftar on the Magnet be denied. And Fr <iir^7?(5Wj 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. will now come to our Application, touching this firft Article,
all
;

We

. ,

ly c>

Mdfaicall Philofofby,
application.
'

Book 5

is fuch a celeftiall or aftramagneticall 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 therefore 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 vertue, not onely to the mark that the Load-Hone aimech at , but alio unto the higheft 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
firrt

The

and fecond Problem teacheth us, that there

licall fubtlefpiric, in all

another.

The third inflruleth us, that chough theoyntment and blood in it do not appear 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 afpel unto the fouthern, may be fo far, as the xquinoAiall is from the pole, nameBut, I fay, that as the northern and fouthern emanation of the ly, 90 degrees. 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 5 being divided from the whole, hath all the parts or proportions in it ideally described, that the whole hath , and therefore doth operate as well with a northern , as fouthern afpeft, and confequently draweth down from the heavens a like property , as occation 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 therefore fo far as the north wind or fouth winds extenfion may be , fo far is this fplric

Mummy

"

in

man able to fend forth his fpirituall beam. will come now unto the proof of the fecond.

fpirit,

Touching the fecond Article, which fheweth the acute penetration of this and that it is effefted without any impediment , contrary unto fome ignorant perfons opinion, who think, that cafiles, ftones, woods, hills, andfuchlike,
:

may hinder the penetration of this fubtle and all-penetrating fpirit madeby thcfeproblematicalldemonftrations.
Demonfir ations cofirm!g
I
this

The proof

is

Meinbei*s fecond Article,

Problem.

Oilb.de Mag,
/j*.

j.c.4i

GilbM Mtg.
iib.

a.c.4.

Neither fire, nor water, nor earth, can hinder the ingreffiveaftion, or piercing 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 Load-ilone. In like manner , the Needle on his turn-pin, will, for all the interpofitionofaflame, turn unto the Load-ftone, and that with the fame celerity that So that you may fee by this experiment, that the coit would do in the open aire. 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 vertue 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 And forthis reafon, bodv, and therefore it hath no need of large or wide pid'age'; the Iron is moved and drawn by the Load-Hone it felf; and again, the Iron doth d\v
:

Sed,

1.
-(lone it felf,

Mofakall Phi/ojbfbyl

27

and aconcourfe , or a meering cogecherin auniry, is draw chi Load aUhougri chac thi^k bodies be interpoied a .ticklers b>;r.\teen made by their beams, 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 nagneticall, 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.

conclude therefore by this typicall expreftion , that the emilTions of mans viarefofubde, 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 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
I

tall fpirics

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 other 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.
Ottodlibet corpus cui

Problem,
i

Mummitt viv*

aLo hom'te
is

prop'ittatHr,illico fit

ma^nes'.

Every

body, to whom the lively Mummy from a man made a Magnet.

irr

given or adminiftred,

n*

isforth\vich./^j',^'^;i;^r

AppUcatioft.

This Problem is animal, and not mineral, but it inferreth, that bythetranfplanting of mans bloody fpirits into the oyntment , the oyntment is forthwith become 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.
a Problem/t Mut^^neticHm,

Book 3;

The Loid-ltonc hath nothing,

excited cannot
d,o;

neither can do any thing , which the Iron being 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 tranfplanted in the Salve , by the Magneticall alhitance of ths Salve , cannot pertorni ! yea verily, it goeth yet further j for it infpireth into the wound a Sanative
influence.
3
.

Problem,

'^^uliliJ. 4

Iron being touched, doth recreate another Iron, and inftructeth it unto Mag"s^call motions ; fo that it draweth unco it a third. As for example : The LoaSftone 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.

is compared unto the fpirirs, thttarefirlt animated by the lively man, andthat animates the Oyntment's fpirits , which are of a Microcofmicall 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 referred 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

The Iron B,

fpirits in

wounded.

4 Problem,
Giiktri.

de
a, C.4.

Mi.

/.

^^^ Load-ftonc and the yeine of Iron are all one and have all one matrix, 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 Magneticall 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

ApflicatioK,

it felf.

In like manner, the blood in the wounded perfon , andthat which is tranfplanted 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 , except it be excited by the Southern fountain of blood, and capped with the Balfamick nature of the unguent. For being fo prepared , namely incited and addreffcd, it will have his own Northern power , and that Balfamick and attractive virtue of the Uznea, isfopowerfull in his Northern Saturnine, condition, that ic fuddenly fealeth up and arrelleth by congelation, the Southern blood that floweth; even as the

Northern wind convertech the aire into fix, and im.mobil fnow

o-

hail.

5 Problern.

Cibit.dt
MiiJ.-.i-. t(.

TIk Load ftone and the Iron, among all other bodies that are known unto us, are more near in nature and condition unto the earth; for they have in them a fubftancc that is mod genuine .uid homogeniall, and approaching unco the earth. And therefox thv'fe three do a^rce in nature together.
t/fp-

Seft.

2.

MofakallPhihfojhy,
Apflicatioft.

zyj

thisitappeareth, what near reference there 5s, between the body of Man, 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 were ot blood For Scriptures tell us, that the Soul of theflefli,3ndconfequently 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 fpirit. 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 wonder at the naturall commerce, which is between the bloody fpirits, and the Oynt-

By

which we compare

Mummy

ment, that fofuddenn union fhould be made between them , and that it fhould forthwith become a Magnet , adapted onely in his Balfamick and fanative operation: 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 natureunto 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 anoand 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.
ther,

Amplication,

reafon, why blood draweth blood,and one body his 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-.mmia viva in alio homine propinatur^ illico fit mtcmes Everj body that Ar'inkjth oi takeeth 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
like,
:

Hence therefore is gathcreda

MicrocofmicalOyntmenr, that hath imbibed or comprehended the fpiritual Mummy 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 after his like. Andfor that reafon draweth, and allurcth it unco it; thereby to impart 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
animated with the live man's fpirits but I fliall be too teditouch it in the confequencej and forthat reafon, I will leave this member to proceed to the feventh,

Oyntment,

after it

is

ous;and again,

I fhall

Thefventh Member of

the Propojipon with the Proofs.

Seventhly, that the Agent which caufeth the Alien or llrange body, muchmore which is of his confanguinity, to become Magnetick, and aflfeftionate, or concupifcible, and that by a kind of proximity in nature, k the bloody fpirit tranfplanted, n
that

174

Mofaicall PbHofofby.

Book j;

planted into the animal unguent, or vegetable plant, (of which I have fpoken before) 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.

we muft divide into , prove. That the tranfplanted fpiit is committed, a Magnet unto the wounded perfon The Second, That it is the onely guider and direftor of the oyntments And the force, and conductor of his balfamick faculty unto the wounded fpirit demonllrate, how a weak and impotent fpirit operateth but weakly of ic hll fhall felf and yet by ch; alfillance of a founder and llronger nature, it isrefrefhed , and becommcth Ilrong again.
This

Member,

for the better explication of our purpofe

firft

three Articles or Particles, whereof the rit maketh the unguent, into the which
:

fhall

Demonflrat'ions confirming the contents of this

Members firji Article.

Touching the firft Article of this Member, which maketh the tranfplanted fpiric thecaufe,thattheoyntmentismagneticall, we prove it thus.
I

Problem.
if

...

Experience hath taught us. And Baptifla Porta confirmeth fo much, that
i:.-!-j.^'^^^^

Mil.

I'.i,

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 heating 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 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

Mummy

make a compourided Magnet , which will draw his like fpirits by far , then it could before. Again, as the fmall or weak Magnet more if rongly 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 , icrendrerhir felfmedicinable fothat by a continuity and integrity of fpirit , it conferreth, 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.
uniluous
like, will
;
:

P rob 'em.
it
,

jnH

ll

i\ I A 1.- f-4'

Iron being touched, doth recreate other Iron by touching uatomaiin'cicall motions.

and

irftrU(i^etb ic

Sed.

Mofaicall Philofofhy.
Application,

27 -j

the like proportion in the Animal kingdom , the tranfplanted fprrit being animated by his fouthern or living fountain , doth animate and recreate magnetically theunguentj fo that ic doth operate upon the wounded man's fpirit , being emanated andattrafted unto it by bettering of his wounded nature, through
firft

By

his btlfamick emilTion.

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 operatetheffeclually, 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 divifion, be as dolorous, or more painfull, than before: But if the oyntment be reapplyed 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 many; 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 burningly 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 unguent ; 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

be bettered by

weak Magnet be rubbed at one of his poles with a ftronger Load-ftone, it by his vigour and vertue* if not augmented in power.
application.

it

will

Rtiltj, ibid.

is between the Mummy in the nails and between that in the tranfplanted blood, and in the oyntment for the vegetable Magnet or Oke did reduce the occult andfecret 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 extr raftecl and reduced unto aftion, by the unftuous earth, or magnetick oyntment.

The very fame proportion of aftion,

and the vegetable Magnet;
:

hiir,

as alfo

Nn2

$Pro'

xy^

M^fmcdl

Thilofojby^

Book}.

5 PrehUm,
K-iltie J. Kjauj .. i

Ifthemagneticall Needle, being firft touched with a Load-ftone, be madered^^^ .^ ^^^ ^^^ ^^ ^. jj j^j-^ ^^j j^.^ p^jjj. puiffjjice or vertue , and dircaive faculty but if it be freflUy touched again it will recover his vertue and act again.
; ,

Apflication,

So by converting the Propofiiionfor eadem eft ratio comrarlorum^z reafon of contraries point at one and the fame. If the tranfplanted blood, whichwas touched
hisltrength,

magnetically with the fpirit of life, be frozen or congealed with cold , it lofeth 3II 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 direct it in his courfe unto the member affefted.

6 Vrebhtn,
Kidtef,TTeaufi:

tfMiinttkk
bidtcs.

If there bc a thin plate of Steel faftnedunto the neather pole of the Magnet or Load-lionc, namely, bet ween the Load-ftone and the way ofit, then the Magnet From will lift double, and fometimes decuple , or ten-times fo much as it did.
this

ter divers

praaice began t he capping or arming of the Load-Ilone with Steel or Iron, afmanners.
ApplicAthH.

the trandated northern blood rightly compared unto the Load-Rone , and or arming with Iron: For_ by uniting the frozen blood iinto the Ointment, the attraftivepowerand Magnetical force is far the greater, and is able to fuck and draw ftrongly unto it, the Southern fpirit of lively

So

is

the

Oyntment to the capping

blood in the wounded.

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 retain the ftronger and greater very firmly ; although he be much heavier then the weight which the fmall ftonc doth ordinarily lift up.

uifflicatieti.

are taught, ( by changing the meafures of weights inin 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-

By this Minerall typewe

,

to proportions

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.

is,

Union, and a violent and depraved Union ; and the naturall is made by contrary Poles , as by the North pole and the Again, thattheftrongeft attraftion is from tne North-pole, this ProSouth. blem doth confirm.
There
is a

naturall

when the

coition

g. Pro-

Seft. r

Mofaicall Philtfofhy,
9, Problem,

zj-j

The North-pole is the moft ftrong and vigorous pole , to and purpofes, if he have the quantity that the South hath.
ApfUcatioH.

all

Magnetick intents

jmu

(,

(^

Northern nature i which is in the nnf^uous by far more attraftive than the Southern or warmfpirit ; neithercan the Southern or xquinoftial draw unto it , but as he participates 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 This polar force therefore, iscondufively maintained by this Problem; dilate. with the which I conclude this Article's proof.

Whereby it is evident,

that the

-jj^
'

'

Magnet and his influential!

fpirit, is

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 armed with the Ointment of his own nature, aud the Southern or lively Mummy,
capped with
the lively
flefh,

doapply Magnetically unto one another

at

at

the Poles;

namely

Mummy,
;

the Northen
I

the Southern or aequinodiall, and the weak and frozen at and therefore ^the raanifelt attradtion is from the unftuous Mag-

net, and his imbibed Agent.

now come unto the fecond Article,

or Particle of this

Member.

j^ /trtkle.

Demenftrations confirmingthe Contents efthe Member's fecond Article or Particle.

rituall

the fecond Article of this member, which fheweth that thefpiis the direftor and guider of the Oyntments Magneticall force, or vigor unto the wound, atwhatdiftancefoever; Idemonlirate it, by thefe problematicall aflertions following.

As concerning

Mummy of the tranfplanted blood,

1, Problem,

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 billowed upon it, penetrateth quite throughout, even unto the other end or extremity, notonely fuperficially but alfo centrally.

The Load-ftone doth guid and direft

Application,

proved, that the formall Mummy of the blood , operateth 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 Mummiallibul, 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 ^Problems following.

By this Example it is

in the very like

a.

Prf

2^-8:

MofaicallTbilofofhy.
Z.
Ptob'tTK.

j.

Book 3.

'

difpofe of the other, one doth convert the other, and reandguideth and direiteth it into his Concordances, and ducethit in his order, when they are met and joyned together , they do mutually adhere firmly unto one For if you take two Iromwiers of a length, another. The example is evident at the ends by contrary Poles, and thruft them through round corks, bein^excited them tofwim in the water you fhall find that they as bi^as Hazfil-nuts, and put themfelves, and the Northern fpirituall contain of will by little and little order one, will firft direft his axil-tree, and after draw the South-pole unto it , un-

One Load-ftone doth

the

t,iirooth
i'peares.

meecone another,

in the

manner of two
.

Tilters or

Horf-men with

their

The D.monjtration.

^pp'.tc.tnan.

,.

blood , is one Load-flone , which manner, that it becometh a Magnet alfo j and doth difpofe the Oyntment thefpiritof the Mummy into the concordances of the this Magnet is direitedby Mummy, whichbreatheth forth of the living wounded man, which it fpirituaU attractethanduniteth, and partly participatethwith-hisvivifving force, and parthis Ballamicall fpirit ; which by reafon of his conly communicareth with him of it doth eafily, though invifibly transfer unto the wound. tinuity with the wound,

The

fpirituall

Mummy in the tranfplanted

in fuch a

Iproceednowuntothethird

Article or Particle of this

Member.

VemonliratioTis^conjirming the Contents of this member's third and laftArt'ick orParticle.

lalt Article of this Member, which fheweth , that a weak and operaterh but weakly of it felf , but by the alfiftance of a ftronger impotent fpirit lalUy again, it is alfo confirnature, it is recreated, and becommeth vigorous. And many fufficient Problematical! condufions , which are produced from the med by

As for the third and

5 .4r,Mfe.

Load -itone's

properties.
I

Problem.

Glib. lib. I.

Load-llone lofeth his attractive vertue, and doth, as it were, decay with age, if long expofed unto the open aire,and not kept and put into the filings or fcales it be

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.

in thefilings of Steel a good' B<eff;7?< Pi?rf did take a Load-ftone , and kept it while,and afterwards he found it more vigorous and efficacious in his attradive vertue. 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

it

while in the animal falve, or faint, yet if it that it will alfo animate the whole falve, fomuch

be kept

will

weak become vigorous, in-

Problem.

Ridhy's Tted- (^^ne of g^od ftrength

Set a Magnet, of no force or ftrength that can eafily be perceived, upon a and vigour, efpecially upon the poles > and he will
as if he

Loadfhew a
but
af-

"nd^'^c'xi vigour
'
"

were

as ftrong as

the Load-ftone
as

is,

whereunto he
unlefs
it

te'r

he is

t.iken

away, he will be

weak

as before,

is united be often done.

Ap.

Scd.i.

MofaicdlTbilof&fby,

tjp

So alfo if the fpirits, tranfported with the blood, be planted on a found and balfwnick 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 mentioned before.

4 Vroblem.
If a

weak Magnet be rubbed at

it

his

poles with a (tronger Load-ftone

he will be fi^

ibid.

bettered by

in his vigour and yertue, if not augmented therein,

5.

Problem.
,

A rtronger and bigger Load-ftone doth augment theforceof alefler

n the pole of the greater Magnet,
vigorous
^pp/icatioff.

ifit

be put j^,

for then will the north pole ofit be the

more

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 squioo^iall beams, or emanating fpirit of the wound, anddirefteth theun<5tnous Magnet 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^

I

to

confirm this Problem.

Problem.
Gilbert, de

The magneticall coition of both, like man and wife.

is

an a6l of the Load-ttoneand the Iron; not of one, but

^'i-

'''^'

y4pplicatio.

As the woman that is colder, and of a more northern nature, doth covet the vvhich is of a hotter and fouthern difpofition, fo alfo by a fympatheticall likenefs 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-

man

create a third, as a child, which partaketh

ofthem both.

a Problem.

but is , was at the firft difiinft , fuhon or melting of hisbody, when the magneticall or ironnow confufed, by the vein was examined; and yet neverthelefs, after that a whole and lirong Load-ftonc his form being difpois applyed unto, it returneth again unto his former aft ; for fed and ordered with the magnet, thev both do conjoynetog^therfociable forces, confentingmagneticallyan^ mutually unto unity in all motions , andare adjoyned together without anycorporeall contaft,and confequently are made all one.

The firtt vertue of the primary form in the Iron

'""''

*^'

, ,

iSo

Mefakalt

Philofopby.

Book j

is rhe reafon of Contraries, and theretore ihz felf-famc may be faid the extremity of cold, which is, in the Problem, reported of the extremity touching 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

felf-fame

and applyed again, unto the I'pirituall emanation of it is iHrrcd up, thelhongblood,it is rectifycd again, and doth conjoyne his nature with the adopted 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 overmuch heat, as it appearerhby IJi:. James /^;V his experiment, in holding the Lancet by the fire, after it had wounded, and was annointed.
the oyntment
3

Prohhm.

G'ilb,

TwoLoad

ficiesof rhe water,

ftones being difpofed into fevered Boats, and placed on the fuperif 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 Mutiby thecondud of his unftuous vehicle , which is alfo by his prefence made Magnctick, doth covet the Southern union, of the living and moving bloody fpirits of the wounded, as Matter doth Form, or the female doth the male ; and becaufe the fpirit is continuated betwixt them both, as the aire is continnaced betwixt 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 , attrad^ive, andimmobil; the other hot and moift, diflblutive, difcuffive, and rr.obil, oragill ; therefore they eahly do concur, and meet with a fympathetical em-

^"
,

my

bracing.

4, Problem.
K-.Ai., .

contrary parts

The naturall union of Magnericall Spirits, isjwhen the condition , as by the pole North or South.
Amplication,

is

made by

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 Southern 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 realoninthe Macrocofm , that when the North-wind bloweth llrongly, and the South
; :

Sed.

z.
ot'

Mojakali Thilofo^by.
'Jieaireis often times condanled into a cloud, by the the fiery, formal, and srquinoil:iaI or allrall beams in the aire To which, by realon of rheoucwardcold, do fly from the air's Circum:

2Si

South wind not foltrongly,

contraiVion

condenfed

Infomuch, that for this reafon often times ic is fcen, ference unto the Center 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 concraied 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 manner 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 which emitteth beams by dilatation from the Center; and therefore their union by application, maketh a mixtion of temper, which is between the Northern-pole, and the xquino6tial, that is partly attradive, and part.cquin.'dliall faculty,

ly dilative,

as is

mans

vitall fpirit,
is

ction and dilatation, even fuch

which acteth in Syllole and Diafiole the Ack of Magoeticall coition.

to

or contra-

Certain P>oilematicA/ Dcmonjlrattons

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 Northpole 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

ice, or frolt, or hiil.

wind do:h blow, or

I.

Problem.
all

TheNorth-pole
purpofes,
if

is alwaies the moft vigorous and ftrongpole, to he have the quantity the South hath.

Magneticall ,5, RidkjcJ.

Application.

to operate

Therefore the bloody fpirit induing the natute of the North, is moft efficacious upon the Southern nature Magnetically or attradively.
z Problem,

The Loadftone drawet^ the Iron more ftrongly from the North-pole point elfe of the faid Stone.
yipflication.

than any
'

Gilbeft. dt

Mag.tib.i.

This confirmcth the fore-faid Problem.To conclude, the Magneticall at traitlon of theNorthernblood, is the caufeof plancingthe light of more fpirirs intheunI

duous Magnet

whereby

it is

made ftronger
3.

in his operation.

Problem.
is

to fay, his true poles, in the which do abide GWhtu. attraft the Iron withequal force, ^'i- ' from every part; and alfo the Magneticall Subjeil doth not move or flow unco every part of the Magnet. 4 Problem.
his points, that

The Loadftone hath

it
* *

his greateft virtue.

And for this caufe it doth not

The

parts that are neareft the North-pole, are the ftrongeft in attraction,

parts that are remote, are obferved to be the ing virtue.

and the weaker and more infirm in their draw-

Dt'

j^g^

Mef<ncall Philofo^hy.
Demonfirtiiion.

i'^^i'

s;)r^o;vj^;n"ofisss:L.>j=naon^
will
Kidleyc. 14.

and South. Iknd du-edUy North

^^^^^^^ ^1^^^

a cork,

Ridley C.I?

...

-.

''"^^'' '^'

ot of each, at each end North pole or South-pole nature of one and both end. wUl be

Fifcl V, fet

their P two Load-tlones with

''^^' "'Lj,^

clay a piece ot clav

, ,

NvhUe

k cool-

eth, Sixtlv,

t^iUj.

put f/'^".^^'"^^";'^^;e and cool No^'th^and South, ^cool ^V^iVooS fi "d wh>ch coole^^^^ rNc^r inthefire, andletthat u the South, anatn
a

piece ot clay of

^^^ afterwards let it After that barn it again, n^v Sourh,and k will be ^^^^^^

changedintothenatureof

Applicatidft,

Bythefit.thereforeof

thel^Prc^lem^andcxperi.^^^^^^^^

attraftion nature of fountain of vigorous ^?^/;;i;^^^{,.7bi;odY Splric induing the toattrait, ^"^ Northern cold is

theNorthbeco;nmethMagneticall. as ^^^^ c^ ^ ^m J^J"^ t^^^^^^^^^ novvtheretoretodernon I willcon.e by ^^ej^ mun^^ ^^^^^,^ and the Southern,do make ^^J NorrhernandSouthern-polebytheKuntermemate

J.^^f^'^^^f^^

this

Northern

fpirir,

produce an ^quir^
^^

thefe. neticall proofs are

'

^ roof>rher at their poles, thofe

two poles

Eidle)C,i9.

thus touching. not excite or hold a needle

application.

.hcrncqninoaMl, orhvelyord,htedon^

m^=^^^^^^

cally

unto the wound.

The

tenth

M-mber of the

Tropofnior,, wish his Proofs.

by erfufion ot k ^"fo d^ ^F;^ ^ ^^^^^^ ^ tion of his like being made, J^ northern, or congealed, may, ^^^^^'^^^^'^^''^^ fomhern or equinoaiall pin,, Ind^orroborared; andloby I^^j-^'^S one homogeneall narare , nature narure , may, by a fj^-^^^^;" i by little and Ut^tle th. " vviththelivelyl.loodyfpirit,<on a^^^^^^^ caufe each ex/and fo may j mafs inwhicU nc !!> ^rauc , ^^^^
_

by alWdyfom^^^^^^ ThetenthMember ofrhe Pro.oruioni.,that cold air

J,^

X" ^"^

Zhn

oftheplantoranm-ial

Scft-i."

MofaicallPbilofopb,:

,o.

Certain 'Probkmatkall Ti'monn-y^t,,^, ,.

If a Magnet of no force or ftren(th pole of a Uad-lione chat i. rtron>Je

rh3rr^<.,ri
^ill

^^^^^'^'^ ^^ ftrong asrheLoad-ftoneis,vvhereuntohrisun^cd buraLT."'' "^^" ^'^ '' asvveakasbefore,unlefsitbe often ^'" ' ^"^^"i > hewUlbl done
Afflication,

(l.w

f^

u
'''

j-^

'^'^'^^"^^
'

^^ f

<>"

the
A/<</?r,

..U.

aed fouthern
tranfported
earth
is
,

/rom Che externall aire's inclemenc

'""^ ^ " ^^ ^'^ ^"'"nature , it dorh re" vVaeai^th^^^^^^^^ even as ^e fee the^^^-^^'g^. ^j'^.^^^^^ fP'Fs of thefainting blood fo

a,

rif1^

T?

'.^'

tranfphnced

fpiric

by the earth anirnated ^^^^'' ^""^^ i the with he Sun barS^ death to life. But if that ^ ''''''^' '^ '^ w^^^' f^orn a part o the Lnrme^rh ' J the weapon, where the blood doth ftick^oSooir'" ^^V^^"^ ^^^ P^^^^ of willtherevivedfpiritsfaintagain'ndtCou^^^^^^^^^ then fore the blood was buried ^^^ i'^' in the ;>yntment ev "n a^* r"'l'/^ from the vigorous fpirits in the deJd c^Tain ;hev wi fS/ '^ '5\""^ ^= ''^'"^^^'l grow and multiply/ But ifthe '"'^ P^^"^ ^J "ot oyntmC anSeH f'J"; l^= wound will nrolper, and heal with^uS.n3em^^^^^^ then if a/^o was removed from the revived theearth, that fpiric in the ar.?n K. '^' "'"' ^^ te-applyed unto it , ' / K will profper again.

T"
L

fuddainly

a Problem,

'

^fplicMtion^

^pplvatUu,

^^t% m. &lib.i.caf.U
tftrlih 1

Prok'tm.

'^pphci^ioh.

Oo

7lt

2,4.

MofmdVhilofo^y.
The eleventh Member of this
frofofition, with his Proofs,

Book 5,

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 other, 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 fpirituinfluence doth pafs; and that the faidformall , celelHall, or influential! fpirit which is carried in it, doth, by an immediate contact , communicate with thediItempersof 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 diRemall

pered and dolorous,

heat.

So
is is

ment

it being by that kind ofartradtion deprived of fome naturall fymparhy is turnedinto antipathy , as it appeareth, when the oynttaken off from ilie wounding placeof the weapon , either totally, or in

that

part, as

faid before.

CertaiM Preblematic.tll Demonjlmtio/is , I Problem,

to

confirm this Alcmlrr.

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 continued 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 feparated into parts. And becaufe this included adingfpJLiit being but one in number, 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 fpirits 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
.vv;UO
.-

Problem',

>)\.\

>

"^ 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 vadoth fend out from rieth inhis parts. Likewife the fouth wind having dominion north his blaft , without any difcontinuance ofhisefthe eqmnofliall unto the and yet the nearer it approcheth unto the north, the weaker is his force in fence dil.iratinn and di.ffohuion , and yet the fpirit is ope and the fame in etfccia 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. vcmis^ infujfia interfen:os ijhs-, ut rtvlvifcanc i C^me^ Sfir'tt, from the foKt wifidstHi'tii, and breathe upon tkefe (lain perfans, 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.

&

jgi
jtf.

The

conclnjive Application.

We conclude therefore, thatthefpirit inthe wounded man's blood, not exhmfted , 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 Magnetically 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 example 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 contrlriwife, the Southern nature is molt vigorous, andefficacious in dilatation, diflolution, 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 fliethfromtheafpeft 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
and

thisis the reafon that the Southern winds are fo rife atriong us inthe winter, 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 as 1 hare told you before in my foregoing Difcourfe, As alfp, aire of the world in theafcendingordefcending of fountains in each Hemifphere, the like is effected. All which is molt lively demon (trated and performed in the Weather-glafs; Whereby it is confirmed, that being the Microcofmias I have expr^fled before. 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 conand by the fmill trary winds, whofe fpirit is continued from both extremities 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 individuality' 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 in the Oyntment, which is of the fame Specifick, though not of the
;
;

Mummy

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 Propofition; 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, raigning in the veins, did emit and direct his beams unto the Gyntment , waseafily attracted, and imbibed by the Oyntment : but when that fpirit is diverted and turned another way, andisattraftedby a contrary Magneticall Subject; then will a divorce, as it were, be made by the fecond Magnet, betwixt the emanating SpiAnd I will maintain and demonftrate this rit and the attractive in the Oyntment. to be true, by this Magneticall experiment.

j4 Problem

to

confirm the Profofithn out of Gilb.

rightly

lib.

2.

de

Mag

cap.

51.

Two Load-ltones or Irons excited,

mand him; andfo
joyned, will end.

cohxrin^ by the comming of ano;

and the ther freftier and Itronger Load- Hone or Iron excited, do make an abort newconamer will eafily drive away the other, with a contrary face, and will comthe endeavour or the delire of the other

two, which were

firit

Application,

'

'^-

Thus you fee, how fitly thefetwo do concur, namely the fore-recited animal at,. 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 centro ad ctrcttmferemiam. But if the faid Spirits depart or wander out of the Orbe of Light, and arc environed by the cold at of darknes, then they contract themfelves 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, extrated,or revived,and united unto his fountain; partly by preferving it from theexternall aire's inclemency,
till it

be diffevered by comfortable
I have

warm neat

of his kind; and partly by the live-

favourable and , by a 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 cenfures 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 Subjet, 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.
ly coition, or concurrence, and conjunftion of bis like
falutary afpet.

CHAP.

Sea.

2.

MofaicdlPhikfoiby:

^^7

CHAP.

VII.

The Propofnion,

1 cranlplanting of the

I T ispo(nble, that an ^"^^^^^'^^J^?'^^^^^^^^

excrem.ntinou

r. ^; n . difeafe in

^J^^

, the blood and body oi the fick parof the blood, to wit, ^^^^^ ^^^^.^^^is proper to comtorc

may be cured

by

'^'''--''-

;rid\^Jutd"?^^^^^^^

An experimental hifiorj
Thereh aNoble-man
ufeth ,hebert elleem. ^;'ho

to

confirm th^.

<^^^^^^^^:;^.^^'^^ commonly ^ocu^^

^^^ :hat onely by He ^j^^^^^^^^.^ ^^^^
.

fometirnes(ashehathrebtedituntorne)W

parties \r.EngU^d nieans of the lick knov;n among us here ^ree, 'omm y the form of a(hes ofa ^^^-^F^^^^ ^^^^ ^ up takerhth<: to be framed up mto and m-ingleth the """^.T .V^^^.'.tmpt vvh ch ^ caufeth into lump. , is divided j^^ -^ballshe maketh ahole, and apafte, the which thefaid and in the ^OP j7,or9 balls, fiUerh upthehole with place, where no of Saftron J;JabUde \n^ J^^f ^g^'J^^ ^^^^ he pujteth or ^ j^^di,, i ,he patient be Line ; and then he imrneciut y ^^ j^^.^^ ^^^ ^^ j vv.th ^^em , and

^]};^lf;^^^Z]

f ff ^^J-hhjk'
Po^h

\X

P^t
^.

body may meddle

^^^^ ^^ ^^^^^^

further or nearer off ^^^^^^'^^ ^

wearaway.Andthisexperime"thathb.en^^ many of them were

t' h been^rved on above

hundred poor and rich, ^^.^ notonely he, ^^^

done Gods fake, have in this cafe and ^V.^^ J;^^^^^^^ ,\^ nobleLadies his dj^^^^'^X much I can affirm my but aU-o the true. And thus people, do ffirm to b^^^^^^ ^^erthac other Do^^ ^^ oood to many poor aChuur^gonsw^^^^^^^^ infefted with being caUed unco ^^^^ J7^ ?elf, that htae^urp her , ^^uj Jo ,pofe, at herrequeft, ^^j-^^i aors hadbeen with having ufed perfonage , to imthis difeafe ; and ;'^^^^'^Xeer unto that noble Lett r^ i"^^he count ^Vj^^h p f.vaman ^^^
I rent her

.ic

that in the inter ^^.^^ plore his help: But fools,thatit w^s witcn Sedbyfomefincere 'whereupon I fent a meffenger his re^^^^ ^t ufe her rnan hardly ^^^, ^^ ^^^ ^j^^ ^^ to rave , and to . hi^^LordOiip , to un ^^^^ he, g to defire ^^^^ ^^ ^^^^^^ forthwith (be of the ^o^^^^l-.^^Sr? what I can : And indeed of the ingratitude cure ^e^ do now vain, for It will daughter unro a will be but in

tne^^

^^

^^^^

Alfo^^^^^^^^ upon it ^^^^^ding that ufuaU retended ^^^mediately muchinfeaedwitntneidw was ^er unto the faid noble Tord who no good^^I^^^^^^^^^^

...

LedtrPhvfKk
Sade,who-did

did her little or

endeavour :But^w^^^^^^^^ ar^^^^^^^ uponher,thouohherur nedid ^^^_ ^^ ^^^^^'^.T/L^hwirh forthwuh of the fmaUeftetttne ^^^^^^^ ,i^e , and did noble perfonage fend . r^j fick Lady did Thereis another, who, aoain , and the .^-'^J/;;; daiesw^p.^^^^^^^^^^^ of theirvvater or omend, and within a few
his

untomyknowledgehathcuredfoao^^^^^^^ urineawayonagentlehre; tmn^ V

pecfiition or witchery.

Crf*

iSS

MofaicallPbilofo{by.

Book

3,

Certntn ProhtematicaU DemoKflj-atioTis, to confirm the froimbiHtj ofthis-Prapo/itian. I Prcblem.

The
in an

nails and hair of the fick party

Oke, and the Oke being topped up with

Atrophiaticall or waited

member ^ as

being taken, and. put into a hole that is bored a peg ot the 4ame wood , cureth :,n is proved before,

Afflication.

Artd therefore

much more

becaufcthc

elVcntiall vegetable fait

the ferous matter which is feparated of the blood in the Ipecihck

from the blood in which arc

fomeftintills or fparks, is mingled with it ; and by vcrcue of them, there is a conrinuated 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 as was the fpiri t of the wounded and tlu IS as continuntcd withthat in the blood,
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 theirforcesbyamutuall confent , through the reafon of the fame continuity, unto the

Oyntment;

blood; fo that as the vertue of the plant with the Saffron do kill and poifon the.inteitionin 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 produce unto you a magneticall Problem, to confirm the poifibility of this Prc;

po[ition.
J Tiohlem.

^'

Two

Load'liones tightly

cohering

ac

oppofite poles

'

flronqer Load-llone oi'lron incited,

will eafily drive

do make an aoort

away ihe other which is with a him, and fo the coherence orunion of the other
Applicmon,

by the comming of a and the new commer contrary face, and will command
, ,

two

will ceafeor end.

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 tranfplanted 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 il: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
ritual!

effects in

Mummy

fympathy , which it p-oduceth by his extra6f ion of the fpiout of mans body , and by the tranfplantation and right applia-

tion thereof.

CHAP.

Seft,2;

MofaicallVhilofofhyl

z8^

CHAP.
Mummy

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 cut of Aian, and the appUcatian; andaswell the yimtfatheticall as Sympatheiicall operation thereof.
relate unro you a Hiilory,of the abrtruce manner of healingby Tranfplamation; whkh if it be rightly confidered , itdothfarrefurpafs For it doth not onely cure at diftance, as that doththat of the Weapon-falve 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 aremaniAnd becaufe that good things may, by abufe, felt and apparent unto man's fenfe. be converted unto evill and unlavvfull purpofes; as a fword,tokiU as well as to Therefore is it God's will, that thefe myfave, as fliall be told you hereafter 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 hoBut leaving all preambles, I will come to the point, neft, wife, anddifcreet. and proceed with that ftyle and method, in which I began.
: ;

T Will nowin few words

s
'
I

The

Gerterall Vropofttion.

There may be extracted out of a living man, without any prejudice unto his 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 animal, 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
health, a

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 relatition, after it be duly ordered and adapted , both to the health and prefervation; andinfeftion, and damage, and dettruftion of mankind.

An Explication of everJ 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 extracted and laltly, as well the ufages as the abufes thereof. Of all which Particles or Members , thus in order.
:

Of the

M'Crocof/nicAll

Magnet,

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 marMan, and it is taken ter. AsfortheMineof whichicisextrafted, it is the living

We

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 fpirituout of the living Man, and that withowt any detriment unto his all

Mummy

health.

The Manner of

this

the Spirit HaU

Magnet's applicatltn ^ fur the extrtiliion of Alftmmj.

,

As

for the
if

manner of

its

application

it is

this

We take the Magnet fp prcpj|fpirits,

redjand,

we would cxtrad the

Animal's Mummiall

we muft appVy it unto

:

for example If we defire ihofe places, which of the vitall parts, then we multadnpc our Magnet to fuck at that the 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 body, out of which nature is accuftomed to fend forth the fpirituall fumes, or fwea-

are apteft for their evacuation.

As

Mummy

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 naturall 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 al or manner of Tranfplantation: Paracelfus {3\x.\\, that the exdoth not ooperate unto health and prefervation, but tradled fpirituall by mineral , vegetable, andanimal means. And therefore ic is necelTary, chat the attrafted, or extrafted out of the body, by the virtue of ih;i Ipiricuall Animal M%net, muft be introduced into a vegetative nature ; whereby the faid

Mummy

Mummy

Mummy

by adoption as it were be introdu, not being of it felf vegetative , may ced into, and be indued with a vegetative nature or condition. 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 resion; Asforexample: For the Lungs in the vitall region, when the difeafe is the when ic is Dropfy Ptifick, fow Line-feed or Juniper , in the naturall region Pimpnel or wormwood ; in the bruifing or contufion of parts, Hypericon or Plantain ; 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 andastheherb or plant groweth, it will fympathetically and in the open aire Magnetically extraft the imbibed Mummiall fpirits out of the Magnet , and will

We

by

that

meanscaufetheMummyextraftedoutof every particular member, accorhis proper

ding unto his condition, to be ht to cure the infirmity of

memler.

Of theUfeandyinne of
Laftly, as concerning the
it is

the Tranfplanted

Mummy.

that

manner how to ufe this Tranfplanted Mummy, now changed into a vegetable nature or condition If the difeafe be dry and of a combuft nature , as is the yellow Jauoders, the then take the Pcifick, CJT. and you would cure it or expell it out of the body wichhisMagnetick earth , and [caft them into the running water , and the herb 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 If you flull give difeafe will tanguifti by little and little, as the herb dorh fade. unco the beaft that is of a ftronger nature than th^ tick , then x.\k the herb or fruit Alfo if the fpibeaft will be infected with that difeafe, and the fick will be free. 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 proportion of vegetation , without dcfecl. After this manner alfo, are the Willow

and by reafon thereof, they are not fo fit 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 copioufly, 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 properties 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 andhat 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 Juniper; onely obferving, that the fruit in which the Mummy is tranfplanted, be
,

trees, but that they increafe fo fuddenly

for this purpofe, left the

member

fliould

grow too

preferved

from all externall dammage.

'

rr

^^

Demonftration,

need not wafte the time

in further demonftration,

ofthe pofTibility and feazithe

bility ofthefeaftsinthefpirituall tranfplanted

Mummy, when by

very

felf-

fame proofs, whereby I have confirmed the manner of curing by the weaponfalve, and by tranfplantation, which is fet down in one ofthe Chapters of this prelent Book ,' 1 have fully demonltrated the reafons of thefe occult and abHrufe anions 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 fpirits to the wounded member; the keepingthefpirirually-growingfpirir in rheoyntment 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 confequzr\CQ,cadem ejl demon (Iratioms via in ambobus. It ig too tedious in this placeroexprefs the efficacious operations of this fecret and I am alVured, that fome ignorant yWow?,orCynicall ignomyfticall Mummy 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 Onely inaword, Ifay,that by it, theDropfie, Pleurifie, in thetreafury of truth Gour, Vertigo, Epilepfie, French-Pox, Palfey, Cancer, Fiflula, foul Ulcers , Tumorsjwounds, Herniaes, Fractions of Members , fuperfluity and fuppreffion of
:

p 2

Menltrues

1 at
wartint' of members,

Mo/akall Th'tkfojhy.
Menftrues in women,
;

Book 3.

Feavors, Hefticks, Athrophy, or as alfo fkdlky in them and fuch like, may by this natu rail magicall means be cured, and chat at diftance, and without any immediate contatt. And, to conclude, Par^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 Minerals. or feparated, either out of Herbs, or Roots, or of this Book , which fpeaketh of I will now come to the fecond Part or Member ancipatheticall effefts of this Mummiall experiment. the

The Second Part

or

Member of this Book, which

I.

handlcth the prai^ice of Antipathy.

CHAP.

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 and corrupted with a pojfet down the reafon^ why ajpirit,that is wfeBed
f'jnfawe cond tion^
is

mofi venomoHS and contagious

umo

his kjnd.

^S

it is

certain, that like doth naturally affeft his like ; for Nature 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 uniting it felf unco a found and wholfome nature ^ quickly corrupt 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 nature 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 never 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, diffention, 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 hovereth 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 inflamed 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 unnaturall 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 So alfo we fee, that one eafilier conquer and expell his antipatheticall adversary. by darting his infcvftious beams for relief at a reafonable diblear-ey*d perfon ftance, becomineth a flame, which fetteth on fire the found fpirit unto thewhich Whereic appliech: for fpirituall poyfons are likefecret flames of malignant fire. as fpirits are by union joyned together and mulciplyed, like oyle added unto fore 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 corrupagainfl his enemy. ted fpirit fodefi red, dothalfocovet the found fpirit toalfirt 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 And wernuft note, that there is theirbowclls, and poyfoned their very entrails. no poyfoned fpirit that doth fooner take hold of a fpirit, then fuch asisfpecifick and
;

i:;

Seft.
.

2.
homogcncal nature
:

Mofaicall Fhilofofhy.
For thyc
is

2^3
fplrit

and of

the realon
it

that

one Mans

bcin"

infc6led with the Plague,cloth lb multiply

in his kind chiefly; as alio the

fpirits

doth chiefly rage in the

fpirits

of Sheep, and medles not with the

Murren of Men,

Do we not commonly fee,

kill the worms. Spitle that is avoTded f the PkIwowrff/^, cureth after preparation, the Ptifick. 'i he Spleen of a Man prepared, is an

deadly unto his like ? do by inward adminifiration

by pucrefailionj is moft So worms avoided out of the body, and dried to pouder,
that alike nature b^:ing altered

om

vegetable Spleen. The flor.e of the Kidney or Bladby 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 macerated 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 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 infetiteth 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 onelydifceinby thefe words of la'-acelfus Corrupia Mummi^., corfiu et.dm fantitn cum q^oit'iitni-y corrumpk; eaancem fini corpora corr;ip[io, efi cor- j^. pi,-, qHodanhigtty 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>idthecorder,
,

enemy unto the fwelling and

-.

&

r option of the f>;t}id bodj

is

the health of the other body^ tut of

:

rvb'ich^

the C9,rupt

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
A'tiim) was e.vtraSled,

may unworthily accufe and that onely becaufe they are altogether ignorant in the myikries of thofe lawfull Acts in nature, which were taught unto SoUmo;:^ and revealed 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 myIteries 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 effe(Sts, as naughty men would produce by them, unto the dammage and deflruction of Gods creatures.
indifcretion, than profundity in the true naturall A^f/tgia,

mc of Cacomagy,

AN APOLOGY.
A fhort Apo'ogyjor the ttfa^e of the Myfticallor Spiritual! Mummy,
that 06 -well the Antipatlleiicall abufes
,

and to prove,

other fiaturall thin its, arc to

Sympathetic all ufes of it, andall be kKorvn and well ttnderfiood, by the naoi
,

turall

Magician

or rvife Phyfitian

though notalwaies put in execution, where need requireth.

for preventions caufi; b:tt onely

T Know

that there will be many barking C;;Vf:,/, inveighing Criricks, and railing or Satyricall^/tfwj'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

inftru^t

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 indured, &c. Thefeobjedions, Iknovv, will thefe fenflcfs and unreafonable kind of But if their bablers make, touching the knowledg of fo myliicall a buhnefs. 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, For it is faid and to underlbnd as well the enemies as friends unto man's nature
:

Sap. 7.

Sap 14.
i.'ij."

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 Nay, why iliould he fay, that Wifdom , the eliethat were occult and fecrec ? Work-Miftris of all things, taught it unto him ? Are there nor Plants, and Animals, and Minerals, that are Itarkpoyfon and venomous unto mans nature, as He knew (fairh the Text) the narttres of all well as benigneandfalutiferous ? 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, or Pur ifur in and that putrifying rr corrupting Worm, tcrmcdScps in Latin Frenchjby reafon of his rorting venom.The Serpent railed Dipfu, which infeteth the fpirit wuh an immenfurable drouth , the -rimphisbena, zhcBafiiirkj, the DrAgon. the Holtio :A.mongcreepingcreatures, the Spider, the Scorpion, the Toad , the Lizard, rheSalamander, the Cancharides, and an infinite number of other, as well vvatery Animals, venomous and wonderful! pernicious vinto mankind ? earthly 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 Toadl\oo\, ScarHOMY, Ei'^hrrbiurt}^ Colloijismttda, Bears-foo'^ Titimal ^ oz Spurge^ -^ S^mbuccA^ Grunfell, Flfinmula^ and an infinity of fuch like vegetables. Alfoamon'^ltthe Mineralls^ yJti/noy, 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 rebellious conflifts with man's nature; God, I fay, ordained them for a good ufe, namely for man's health but the Divell doth apply themdeftrui^ively, and malitioufly, which alfo the forefaidwife naturall Magician ,5i?/oiw, confirmeth in thefe words: Godcreated all things that they fhould exifl and be; and he made all the Nations of the Earth found and durable ; fc that there was not a deftruftive medicine 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 wicked 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: Becaufe the Divell and his adherents , I mean the witches and Necromancers, doby theDivel'sinRructions, applythe Mummy of man as well corporall as fpiritu.ill, Therefore muft all they vvhich about their pernicious and deftruftiveinvenrions 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
,
'I*?

Sed,

z.

Mofaicall Philofofhy.

2^

the evill which the properties of naturall things may etfeft, by an unnaturall or antipathetical! 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 acquainted 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 harmed ? 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'miijov 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

afterwards cured

many

of thofe which he

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 killing; and orhe-fome that know the good ufe of fire employ it naughtily , as he did,
deliroyed wirh izDiayia's temple of thep/3^A^^-(/)God forbid that fuch natural 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 prevent 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, attempt 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 magneAll which being fo, vyhy iliould not the wife Phyfiticall attraction of his like. tian look into the nature of fpirituall venoms, as well as the fpirituall counterpoyfons 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 in man, I can Cure or takeaway rhe corruptiit his like? Ifby the found 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 (IraMgems by the blood, hair, bones, skin, andcorporall Mummyofnians body; but above all therert, the wickednefs of certain theeves , hangmen , and other of chat Necromanticall 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 expiration 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 multa fajfim praflna costfeH-afunt, ah ils cumprlmn qniillas ipjimetfrepara>'tint, utfiint ^^
)

wh

creature^, as are

Mummy

&

'''''-

cai-nifices,Hn:ores.,latrones,
tos

&. q

ti

nonfolum

vita-in

bominibsts adef?terttn:C^jn^uld-

'''

!j-fos. Afummiam fecerttnt , fed et!itmjuguLitor:i7Hfpiritum , /jtemfplr'num homin'is vocaveruntf exceperunt; illumijHe fibt in extremo mortis momemo fubjecerunt ^ feu fubjugAvernnty ac vari'is impofitis oncribiis exagitkrurit. Hinc ars ennta ejl Necrommtidj

titlfter

2,^5
tal'ner

Mefatcall Philofophy,
hb
iofis

Book 5,
^

vocntt. V<z autcm b::ic artiy ac tllis t:n:verfts qui tam fdde ilia nh/itufnHy. tradita ; ac cjuidem o~ ipfa ^j^'ip'^- diairoiiyfei: A diahoio mjiiiUta, dociit^ 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-

Necromania

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^
as are fo filthily abufed by it : Vefo termed by them. Fie upon this art, and upon all fuch but of the dev/lf; or it is inflilled, taught, and delivered by the derily it is Necromancy y

vil I

wicked

aKd is by his inflruments or (laves converted rj- harmful perfons , about whofe neck,i: were
it

into fo

better that

great an abitfe ; for thefe art a milfione were hanged,&

that I hey were with

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 creaAnd contures to the benefit of man , and others unto his ruine and dellrudtion 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.
How Sympathy may by accident
certain

HI.
changed
into
to

or difurder be
,

Antipathy,
e.ich

Here

alfo

mao net. call Demonflrations

convenient

prove

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 Sympathy 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.
;

Propoftion,

As by fympathy in
fied; fo

naturall fpirits , each

member may be corroborated and fortidebilitated, corruptedjand infected.

by

their antipathy,

members may be

An expcrimentall Example or Demonf ration.

extrafted out of man, be mingled with venomous If the fpirituall 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 vegeAlfo if one tation, it may be acaufe, that thedifeafe lliould be of continuance. unto abealf that is , give the herb or fruit which favoureth of a hck man's of a {Wronger nature then thefickj then thebeaft will be infeftedwith that difFrom this experiment, many egregious abufes may e.ift-, and the hck will be free. and would be effefted by wicked men , if tnis manner of diverting the creatures

Mummy

Mummy

vertue from good to bad, were known unto them ; for by it, they may diflfeminate for the plant will fuck out the allies and the pellilcnce over a whole Country of fuch perfons, as are infected with fuch venomous difeafes, fpiritu.iU by reafon of its vegetating activity. Alfo, if the fpirituall Mummy be extracted
:

Mummy

by mcinsofthis microcofmicall Magnet, cut ofabody infeAed with the Leprofie, and be applyed, or any way adminiltred inwardly unto another, thai! is healthfull and found, it will infect the found perfon , and free the infeited , as it hath 2 Propobeen proved by foiue.

Sea.

MofaicaWPhihfofby.
2 ProfofitioH.

2^

The antipatheticall Mummy of the fick may be excrafted

fed into another that
is

and inCefted or infu--

found.

A demonjirtnive Example.
is confirmed by the precedent proofs, and is further maintained thus. 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

This
If

beaft, then the difeafe will be tranfplanted

upon

the faid

man

or

beafft.

By

this

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 therefore enter into another kind of antipatheticall practice, which fliall rather tend untothe confervation of man, then the dellruil ion of it.
alfo naughty
3
Propojitlon.

means

men may

If two lively flefhes that are wounded be applied to each other , they will fympachizeandbeunited 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 difpolition 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 grafted 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 mentioned; 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 unto 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 united 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-

away or refifteth the other. The demonftration of this Problem hath been exprelTed, divided in BoatS) as by two Irons fwimming on corks.
rally ordered, it driveth

as well

by a Load-ftone

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
If a fpiricual

Prof)

em.

Mummy be corrupted by forae alienjor ftrange infedlious nature,yec Mummy of the found and wholfom body which is fo infeiled, the found and wholfom Mummy of a body not infedted, will magnetically
in refpeillof the naturall
it, though not fo aft"etionately, 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 antipatheticall infult, is, becaufe the found and homogeniall 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, thattheexpullive relilfance is but flow ; and fo the found fpirituall becommeth as well corrupted and infected as the other,and by that means Sympathy is turned into Antipuhy. A Experiment to confirm this.

attaft

Mummy

Mummy

a corrupted fpirituall MumpelHlent Feavour, or fmall Pox fo infedfeddoth unite it felf, being homogeniall unto the found the man's fpirir, and in that regard the one embracerh the other ; but the found Mummiallfpirit, 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 performed ; 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 faandthis is effected fometimes culty of contagious antipathy , fuddenly appear by the found fpirits conquert, and fometimes by the vain attempt thereof.

There

are

many

proofs to maintain this

for

when
a

my is carried

in the aire,

from one infeted with

Mummy

A Probh-maticaU Demonfiration derived from

the Load-fione,

pieceoflronisputintoa fmall Boar , withmaterialls of another 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 Magnet 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.
fnall

Whena

loading, to float

yin AppiicatioM.
anantipatheticall infedion joyned unco 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
,

To conclude, A Mummy which hath

if,

Hone

Scdt.il

Mofaicallfhilofofhy,,

^gp

ftronger Magnet in another bark in abafon of water; the llrong Magnet orLoadftone 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.

magneticall bodies is more quictc and nimthan 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 antipatheticallinvalion 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.
ble
5 Profofitiofi.

The coition or union betwixt two

fted, though in tK'ir

of divers bodies, whereof the one is found, and the other infefirft coition they feem to agree, by reafon of that homogeniaU is between them, beingintheirpuritybutof one andthe famedrefpeft which fence ; yet, for that the one is infefted, and for that caufe hath endued a heterogeniall 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'^
;

Two Mummies

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/,cf 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,
judicious Reader ) have made a whole Volume of experimentall Prowith their problematicallproofs, touching the infinite abyfs of Sympatheticall 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,

T Could

portions

know, that filed words andphrafes arebuc fuperficiall fiaflies, and flying Hndowes 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, being 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-lefteem it fighc of fome men, though perchance acceptable enough unco others.
I

fufficient therefore

oi" , that 1 dare be hardy and bold in the fundamentall fubjea 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 verball 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

oo
is

Mofdcall

Philofofby;

Book 3

not unknown unco them, that (he doth conquer all , for fhe is the bright fplendour or emanation, which fpringeth from the omnipotent and eternal! fountain; fheenlihtenethall, 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 needeth 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

Luk.xi.

IS.

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 : 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 Satyricall Momm. It is he that faith unto the adorer of his truth. Ego dabovotis contradicere omnes adverfarii OS (^ fipientiam cui no foterant refiflere And therefore I will fay as the Ptophet David did. In aUveftri. rnm tPtarttm Hmhra canam; I will fingthe truth under the Lord, in thee do I put my fliadow of thy wings. trull ; keep and preferve me from mine enemiesjfor thy mercie's fake, AMEN.

who onely hath made the heavens andtheearth, and every thing

Who

&

FINIS.

^.

u^