Preface

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MOSAIC ALL
PHILOSOPHY:
Grounded upon the
ESSENTIAL L TRUTH
O R
ETERNAL SAPIENCE.
Written firft in Latin , and afterwards
thus rcndrcd inro Engli^o.
By ROBERT FLUDD,Efq;
& /^ /
Doflor of Phyfick. ^ .yy^/,{iUiytt
The Lordqiieih Pfifdom, and out of his Mouth commeth Kmwledg and Underllar.ding^ Prov. 2.6.
7he fftfdoTuof the vporld it foolifhnefs with God: The Lord kmweth that the thoughts of the xfife he 'vainj I Cor. 3. i^, 20. Pfal. 54. 11.
'Beware left there be af^y man that fpoil you , i>y Philofophy , or tain fallacy, through the Traditions of men , according unto the rudiments of the world , and not after Chrifi : For in l}im dmlleth the fulnefs of the God-head bodily , Colof. 2, 8, 9.
L 0 N D 0 ii ^
Printed for Humphrey Mofeleyy at the Princes
Armes in St. Paul's Church-yard. i6iyp.
To the Judicious and Difcreet
RE A D E R.
: Y defire h ( Judicious and Learned Reader ) that it may not prove o^eyifrce unto any, if (in the imita- tion of my Phyficall and Theo-philofophicall Patron St. Luke ) / mention anA cite the te(timony of Hom ly-fVrit^ to prove and maintaine the true andejfen- tiall Tbtlofophyt rvith the virtuous properties of that eternall v/ifdom, xfhich is the Foundation and Cor- ner-flone 5 whereon it is grounded, n'as not this the radicall SubjeB of my for ef aid Tatron, who was as well a Divine Philofopher^ as a Phyfiiian .? If the office of of Jacob's Ladder, was for Souls and Jnoels, toafcendfrom the Earth unto Heaven, and to defcendfrom Heaven uhto Earth, and that V) many (leps or decrees, correfpOi,dir:g-to loth the Elemea'ary andethereall or Heavenly nature : Or (as the Poet, [peaking myftically') , If the chain of Nature hath itshigheft and la(l linck , fafined unto the foot of JupicerV chair in Heaven , as the lower is fixed on Earth : how is it pojfme for w earthly creatures , or rather divine Images , howfedandobfcuredin cUyie tabernacles, to wade, of our felves, through the confufed Labyrinth of the creature^ unto the bright Ejfence of the Creator i that is , to fearchout the myfleries of the true pyifdom in this world , and the creatures thereof; hut by penetratingwith amentall fpecuUtion and operative perfeBion into the earthly Circumference ormanfion thereof, and fa to dive, or attain by little and little unto the heavenly Pallace ^ I mean, the middle point or Center thereof, where onely her abiding place is to be found, who is the Center of all things', whofe (Circumference ts no where, rationally, to be imagined or thought of} If God therefore in and by his Eternal iford or Divine 'i'if- dom^ hathfirH made the creatures, andfujlained the fame unto this prefent ', How can a reall Philofopher enucleate the myfleries of the Creator in the creature , or judicioufly behold or exprefs the creature in the Creator ( for in htm are all things)', but by fuch rules or direBions as the onely fore- houfe of fVifdom , namely the holy Scriptures have regifired , and the fin- ger of that f acred Spirit indited for our infiruclions > Shall we with the Agarens, andthofe which were of' Theman, forfake the Fountain of Vir- tue, to fearch after true tvifdom, where it is not to be found verthelefs^ lejt mine intention pjould by the mifprifion of any, be ill inter' preted or mifunderflood , I think it convenient, to certify you, that my pur- pofe, in the progrefs of this Sacred or Mofaicall Philofophy, is farre from
anf
To the Judicious, and Difcreet, Reader.
any frefurnpion ^ to trench upo^o or derogate from the deep and myjlicall Laws of Theology in her pure andfimple efje/7ce , or to oppofe the current of her Argumefit agai/ifl thofe ufuall Tenents and Juthentick rules in Di- zii-aty , which have been long jince decreed and ordained by the Ancient Fathers of the Church. But as it if certain , that one and the felf-fame place in Scriptures hath a tiro-fold meaning , to rviti an internall or fpi- ntuall, andanextemallor literally and either of thefe two fenfes are true and certain-^ though they feem to vary or differ by a dr.erfe refpeB : no other wife than under the name of ohe and the fame man a double nature^ namely afpirituall SouJ^and amateriall Body^are really to be underftood: So alfo lefides fuch m)jiicall interpretations ^ as the texts of Scripture do in- ternally contain^ it may alfo exprefs and delineate externally fuch created realities ^ as belong unto the true SubjeB of the moft ejjenttall Philofophy. tAndajain^ ne ought co confiderj that the Suljecl or method in proceeding cr handling of both thefe progreJfiohS^ are in fume fort different^ being that the one (l meanlheology) pointeth direBly at the fmcere andfimple noiiire^ with the z'irttious cxtentions and powerfull operations of the Divine Efm fence-) yvckingher demon f ration zVxioti^ as if for the proof of a Circlets exfjience^one Ihould begin hif inquiftionjrom the fc r ir.al Center or middle- pointy arid fo proceed unto the Circumference. The other [to nit^ Philofo- phy) moveth by a clean oppofit aBion or method^ from the externall of the creature , or organ , quafi demonftratione a poftcriori, to dive and fearch into its internall Center, that it might there find out ^ or attain unto the khonledg of the et email ABor 5 to wit > of that all-working tvifdome-, nhichdoih rna/afefly a'ci or operate in it 5 heingwarrantedinthis her man- WjH. 13. r. ^^1^ cfrefearch by the wife Phyfiologifl Solomon, irho teacheth us to fearch after, and to'difcovcr the unknown Work-man , by his known or vifiblc worksj that is, to apprehend the 'Divine or eternallcaufe , by the Rom, I. io. created or temporall effeB. Or (^ as the facred Philofopher St. Paul hath it) to fee and confider the vifiblc things of God, that is, his eternal Power and Godhead, by his works j No oiherwife than the hidden centrall tjttonady, or punBu all Unity of a Globe is , after diligent inquiry foundoutbymoveingfir(i from the Circumference by the femidiameters, and then, attainingby degrees unto the middle and fecret point, which fer- leth as aformall prop or effentiall Corner-fone , to fufiatn the whole Sphe- rical Fabrick.H'hich being fo^ and feeing that the holy Bible doth fully handle and fet down the SubjeB of both thefe Sciences, by the way of the two forefaid Demon f rations, namely as well after a Phyfcall as Metaj. hyficall manner ; My hope is, that this my Thilofophicall Difcourfe , will not be therefere ft- nifterly judged of, by the truly wife and uf.pariiall %eader'^ becaufe it chiefly relie,h on the axioms or teftimonies o[*Scriptures. Now, That the fa~ cred Text doth every where fpecify the manner of thefe two proceedings , it is made apparent y in that it doth certify the myflicall aBs or operations, as well of the itvtall and temporall, as of the eter nail world. But it is clean that the eter nail world, which hath neither beginningtor o.d, being onely replenished with the glorious M^jefiy ofCod^is the main Foundation onwhicb Theology is grounded:, as on the other Jide, the temporall or lowefl- world ^ having both beginning and end , and being divided into a vifUe heaven and earthy with the creatures thereof^ is the main plat-form of the true Phi- Ufvphy, As {or the icviall world, which hath a begint.mg but no end, and >i uS ordained by God,lo be a receptacle fur the ytngelicall Spirits and blcffed Souh,as ithnlh ns pofnion letnixt bothtle e\tt earn worlds , namely that
of
To the Judicious, and Difereet, Reader,
of Eternity ^ and the other of Temporality ^ for it hath an immediate re/a' tion or commerce with them both : For Jirfiy it receiveth its immediate light -i life-) or formall exijfer/Ce,from Eternity^ and then it youreth it out, or 'commuhicatethit mth the temporallor iftferiour manfioni to create and vi- lify it with the creatures thereof', infomuch , that as the formall a& of the temporallnvrldis Angelically fo the li'nifying foul orfpirit of the is dizine or eternal! . Wherefore it follomethi that the nature and property of AngellSy is neither to be excluded from the SuhfcB of Theology 5 for- afmuch as they participate with the Divine Light or bright prefence of E- ternity 5 neither can they he exempted from the body of Thilofophy , being that the Angelic all light is the foul and life of the Temporal nature _, and confequently the true Philofopher muji ackmrvledg his effentiall fcience or Fhtlofophicall grounds ^ to proceed radically from the Eternall God by his aviall or Angelic all Spirits^into his temporaU creatures, I mean theStarSy ivinds^ Element Si Meteors^ andperfeB mixed bodies ^ and therefore in refpeB that tife Phitofophicall SubjeB is animated by Angelicall influences^ it mujl needs pierce with a mentall regardinto the eternall Light , which doth centrally vizifie both the avialland temporall creatures ; beyond the which there is nothing to be founctor imagined.
Tfjis therefore is theperfeB tri-partite meafure of that Ladder which Ja- '^'^"' *8. i*. cob dreamed of i when he laid his head upon the floae , which in its longi- tude ^ latftudey andprofandifj J contained the images or charaBers of thefe three worlds ; and for that reafon it was termed by the Patriarch himfelf, Domus Dei, Tire tabernacle of God : whereupon^ as thatjlone had his externallandinternall\fo in his divine dream ^ he obferved Angclls to afccndbyir, namely from earth ., which ts the Creators foot-fool y unto the Eternall world, where hts Throne is, by the deviall manfeon ; andalfo to defcend again, by the fame degrees. 7 hus maj thefacred Philofopher^ with the Prophet, not onely ptrceive y bya more externall fpirituall vifion Ro- Ezek. i. li. tam in Rota , or the dsviall effence in the temporall beeing j but alfo by a mofl internall or mentall afpeB, he may contemplate Rotam in medio Ro- tarum, to wit, a centrall mover and Eternall Spirit in the aeviall , by the which the temporall or (orporeall crtAture^ is immediatly vivified and agi- ta^ed : whereby we may boldly infer, with the Scriptures, that, God is efjen- tially one and all. And therefore I may lawfully conclude, with thefe axi' ems «/" the divine Theo- PhilofophiflSy whici} appertain as well unto the for- mal aB in the Creature, which is the true Itfe of Phtlofophy, as the efjen- tiall virtue of Divinity, that, God operateth all in all. He vivineth i Cor. n. if. all things. Hefillcthall things. His incorruptible Spirit is in alpT'm '5. ij. things. By the Word all things were made. In the Word was life, w'ifl it.'i°" and that life was the light of men. He giveth life , and iwfpiration, joh. r. ' ' and all things. In him we live, move, and have our beeing. He is ^'-^ 'j-^* ^J' the Fatherof all, who is above all, and through all, and in all of Rom. ',i* 3V. us. From him, by him, and in him, are all things. He fent his Spi- ]» rit and created all things. He giveth breath unto the people, and *-^^'^' fpirit unto the creatures that tread on the earth. O Lord, how ma- pfai_ 104, ^y nifold are thy works ; in Wifdomthou haft made them all: the earth is full of thy riches, &c. If thou hideft thy face, the crea- tures are troubled, if thou takcftaway their breath they die, if thou fendeft forth thy Spirit they are re-created or revived. By him^"*"'*'' '^* were all things created, which are in heaven , and which are in earth, things vifible and invihblei whether they be Thrones, or
Domi-
To the Judicious, and Difcrcet, Reader.
Dominations, or Principalities, or Powers ) all things were created by him, and tor him, and he is before all things, and in him all things confift. Note here., how the Apo\He doth lii,elilyfet forth in thefe words > the forefatd three worlds. Again , Chrift is all and in all Coiof.j. II. things. He fuftaincth all things by the word of his Virtue. Inhim, Heb.1.3. arc all the trcafurcs ofWifomhid. Godbyhis Wifdomgiveth or j'o°b° '8**25! proporcioneth a weight unto the aire , and hangeth the waters or pui. 17 i8- clouds in mcafurc, and maketh a decree for the rain, andordereth piii!!^? 4 ^ way for the lightnings of the Thunders. He fpcaketh in Thun- der, and anfwcrcth fob out of a Whirl-wind. He by his Word givcth Snow like wool, and fcattereth the hoary Froft like afhes-, he caftcth forth his Ice like morfels : who can reiift againft his cold? He fcndeth out his Word and mclteth them j fo foon as he fcndeth Job 37- 10. forth his breath, tkie waters do flow again. By his breath the Froft is engendered , and the breadth ofthe waters is made narrow. / couLd produce An infiniiy of other places out of Scriptures , to mamfejt the univerfallacis and virtuous operationSi which are effeBed iri the Ele- m'ntary creatures , by that moji ejj'eatiall and eternall fvifdom , which is the matn ground and true Corner-ftone.^ whereon the pure^ Mofaicall Phi- lofophy do.h rely ; but I ejleemitneedlefs^ being that they are copioufly ex- prejfed already by me in this my philofophicall Difcourfe , and therefore I ima^ne, that thefe which are already produced y will be fu^cient to con- tent andfatisfy all fuch as are unpartially judicioi4Si unto whofe better wif- dam and favourable conjlruHions , / recommend thefe mine indeavourSj and finally 3 both them and my fetf^ unto God's blefjedproteBion.
Your Friend
Robert Flndd.
Mofaicall
•^ €lf^ «fk> «ijS^ *lf» tVl «^ 4^
«^ c^ «^ «^«^ «33: c^ir «5{tr Yip,
MOSAICALL
PHILOSOPHY.
The Firfl Book.
Sedion j.
The Argument of the Firft Book^
§^^l^^il^^^His firfi Book fhetveth y that ^whereas the minds of mrldly ^^^^ ^^^^ men^ are At this zery day^ ereBed andfoaredup^ even un- to the highefi pitch of infidelity^ infomuch as they require and demand after fignes ^ and ocular demoKftrations, (as the Jems did ^ For it is laid j The Greeks hunt after
vvifdom , the Jewes demand for fignes, &c.) or elfe
they mil in no cafe be drawn to helieue $ our Author did ^ ^'**'
efieem it the qreatefl means ofcoaqaefl, in this Herculcan-fow^^r, Vfhichis to he ejfeSed betwixt the two deadly e/.tmieS-^ and itrong champium , Truth and Fallhoodj (that is to fay) the wifdom of^od, andthat of the fi^orld^ if he could find out fame vulgar, and well known Experiment, or praBicall Infirument , which might ferve our celefit all Champion Truth , infieadofan Herculcan- Club ^ to tame and exanimate that foul monfter ^ Infidelity , whofiandethfo (lifly in the maintenance and defence of his Lord and Mafter , I mean j the Prince ofdarknejfe and errour, his privileges : being thatfuch per fans as will noi be conduced-, and dirked unto the center ofVeritie » by re all praBife, and ocular demonflratiott , may rightly be adjudged more irregular^ and extrava^ gantifrom the fquare and polilhed rules ofreafon , than the brute beaft , who warned by experience, (^which in that refpeB, may rightly be efteemedforthe mijireffe of fools) doth make hts choice of that ^ which it hath proved good ^ and efc'eweth that^ which it hath found naught and difjonant to his nature.
For this caufe therefore:^ and to this effeB^ he made eleBion of tin Invention^ or fpiritajl conclufion, commonly terrned by the name of the Weather -y or Calendcr-glaffe , that by the ocular and praBicall experiments thereof, he might evidently demonflrate unto the world's eyey thefaljboodofthe tranjitory , and fading wifdom or Thilofophy of the Ethnicks ; and confirm or maintain the truth of that) which is grounded upon the etermll Spirit of Sapience.
B
CHAP.
Mofaicdll Thilofofhy. Book, i •
CHAP. I.
Htre the Author exprejfeth his Reafon, why In the very entrance Into this Philofg.
phicaU DifcoHrfe he propsundeth the makjn^, properties, andiifage of this
WeAther-glttjfe y and wherefore he (tyleth it by name oj his
Expertmentall Infirnotent.
IMuft confeffe that it is a thing worthy of commendations to prove jnd mdincaine aPhilofophicallPropofition, by fuch acute and peircins fhafts of Auguments,as are feletled out of the quiver of nacurall rcafon :T)ut be- caufethofe kindoffubtillinquifitionsorobjeftions (though they feem at ihefirft fight probable, and may carrie with them a fhew of Truth, and yet ne- vertheleile in the conclufion , may fall outamiffeand be found erroneous j) Therefore fuch as are zealoufly devoted unto the inviolable Truth of the holy Bible, will bee better ellablidied in their bcleefe, if that the teftimony thereof doe concurre and agree with the reft. And although thefe two witneffes may appeareunto wifemen to take away all Scruple or doubt from the confirmation of the Truth, yet is the incrcdulitie of this world fo exalted and grown up to fuch a height of obftinacie, and that efpecially among the common fort of men; yea verily, it hath fo fubtiUy crept alfo into the fpirits of fome of no fmall lear- ning, which are guided more by the pradlife of fcnfe then any fpirituall reafon, that except, with St. Ti6«?w hold a figne, they will in no cafe be brought to believe. For this reafon there- fore, fince I onely am to enter the lills againft the Ethnick Philofnphere , who by their inventions have framed out the wifdomofthis world, itbehovethme to look to my fclf, andtogirdmyloines with abelt of courage, and to indorfe an Herculean Armour of proof , being that, as the ApolHe did fight wirhbcafts at Ephefns^ in the likenefle of men, fo am I fure to have to do, like another Al- cidesf withafecondLernian Monfter, of many heads, I mean, the Protean Philofophy of men, the doctrine whereof, as the Apollle teacheth us , is foun- ded Hpon vain fallacy, on the traditions ofEihnickj , and according unto the elements of this rvorldjUn d not according to Chrifi,in whom Is the plenitude of Divinlty.Col. 2 , 8.1 purpofe therefore with my felf,to make and forge me out an Armour,of folid naturall reafon,and to temper ir withthe v/arranrof facred authority.And lafHy, I will make choice of ocular demonftration, to ferve me in this combat, infteed ©fan unrefiftable weapon, or Herculean club, to tame and fubdue that unrea- fonable monrter. Incredulity ; than which, there is no greater enemy unto man- kind. And that I may the better accompliQi and bring to pafie this defigneof mine, it isrequifitejlfhouldhaveina readineffceach neceflary material!, for thisconfli experimental! Inftrumcnt, or fpirituall weapon, which may carve out a ready way to the truth, by a manifed and infallible demonrtration, objected even un- to the eyes of fuch, as are infe(9:ed with extream infidelity, that they may there- by turn from their vain and fophiBicating Philofophy , with the wifdom of the world, on which it is erefted ; and become unfained and faithfull fchollars and proficients, in the true and facred Philofophy, or wifdom of God. I will make therefore eletlion of fuch demonftrativc Machins for my purpofe as is vulgaxly knowneamongftus, whereby my intentions may be more eafily underftoodof every man; and this InRrument is commonly ftyled by fome, theCalender- Glalfe, and by others, the Weather-glaffe : whofe composition or fabrick, with the propcrt ies and ufes thereof, I purpofe to expreffe unto you briefly , in the Chapters following.
CHAP. II.
Horv the Injlrument commonly termed the Weather-glaffe , isfalfely arrogated by fome Men of our age unto themfelves, as being averred to be an invention of their ovfne.
An is fo g±edy of glory, and fo defirous of fame and reputation, that if he can acquire or purchafe it any way unto himfelfe, be it direftly or in-
M
' Ms fate all Thilofopf)).
clirRdly,he careth not much:I was the reafon that the Ethnickl*hilofophers didfur- rcptitioully aflume and afcribe unto themfelves thofe principles of their Philofo- ■phy, whiLh of ri^hc did appertain unco the wife and divine Philofopher Mofcs\ and did mask or gild over their theft, with new names or titles , which they im- pofed on them, the better to make a fhew,that they were. eAablifhed by their own inventions, as {hall be fhewed hereafter. In like manner, the Inftrunient, common- ly termed the Co/^w-^irr, or Aff«if/?(?r-G/'«/ trons, in this our age , who, becaufe that they have a little altered thefhape of the modell, do vainly glory and give our, that it is a Malkr-piece of their own findin'^ «ut . As for my felf, I mull acknowledge , and willingly afcribe unto each niin his due, and therefore will not blufl^ or be afhamed , to attribute jultly my Philofo- phicall principles unto my Maiier y^o/*/, who alfo received them , figured or fra- med out by the finder of God ; neither can I rightly arrogate, or aflume unto my felf, the primary fabrick of this Inftrument , although I have made ufe of it in my NaturallHillory of the great World, and elfe-wherc ( but in another form, ) to demonftrate theverity of my Philofophicall Argument; fori confefle , that I found itGraphicallyfpecified, and Geometrically delineated, in a Manufcripc of above five hundred years antiquity at the leaft. I will therefore fee down unto you firft,thefliape, in which I found it in than antient Monument, and afterwards made ufe of it for demonttration's caufe : And fccondly, I will defcribe the figure and pofition of,as it is commonly known and ufed among us* *
Where you fee , that there is noditFerencc betwixt them, butonely in theic forms or fliapes ; for the Sun-beams operating by their heat, upon the hollow ball ot the bead yif. makeththe ratified aire, included in the faid ball , topafle out by the pipe A P. into the pot of water , and fo it vaniflieth out through the fupcrfi' cies of the water, in the form of bubbles ; but when the Sun goeth down, the cold night approaching through the abfence of t^e Sun, doth coagulate, concrad, and condenfe again that included aire . which^as the day before tariffed, by the pre- sence atid hot adion of the Sun. But becaufet here is not aire enough in the leaden ball and pipe, to effeft this kind of condenfation in a due proportion, by reafon of a part thereof which was exhaled the day before ; therefore to hinder all vacuitv
B> in
Uofaicall Fhihfophy, Book i.
In the operation, there is fucked up out of the pot of water C. into the leaden pipe, juft as much water as there wanted aire , or as did correfpond unto the aire exha- led. Again, when the Sun rifeth the next day , the aire in the ball and pipe will be rarified, and then by dilating it felf, will repell the water to his former place, the which wasmountedintothepipe. And fo this alteration in condenfation and larefadtion, will ever hold in the fame manner, more or leffe, according as the Sun isnearcr or farther off from us ; or according unto the coldneffe or heat of the "Wind, that bloweth in the element.
The felf fame alfo will happen to the aire, included in the fecond glafle ; for the slobeorball in the top of theglaffe, which is the bowl of the Matras or boles read, isfullofair, andisexa(ftly,inevery refpeft, referred unto the ball of lead , as the Ilreight Pipewhich afcendech out of the water, and is joyned to the head , is cxaftly compared unto the crooked pipe of the firrt ; fothatif the leaden ball be crcdtea upwards, and the (brooked pipe be made freight , toafcend perpendicularly outofthepot of water, unto the leaden fphear , then will there be no difference betwixt the fliape or figure,of the firrt & fccotyl Machin or Inftrument; fo that each man may difcern, that the condition and ufage of them both, are all one in effed.
CHAP. III.
Here the fabric)^ of this Organ or l»firttment ^ properly termed the Weather-olafle ,
iv'nh the preparano» of the Matras or Glaffe , commonly called a Bolts-head , axd
the adapiion ef the Orifiace or Nofe thereof^ into a fmall vejfe/l of water ,
is expreffed, H^'here alfo, their opinions are confuted , which deem
and affirm , that the water is fucked up into the
neck, of the Alatras by heat,
Flrft^wc murtobferve , that this our experimental! Inftrument is compofed cf threeparts, whereof two of them are more eflentiall, and proper unto the na- ture of the Engin or Machin; namely, the Matras, or Bolts-head, and the fmall Teffell of water, into the which the nofe or orifice of the Matras, after it is prepa- red, ought to enter : and the other is more accidental!, as being onely ordained to fuliain the glafle firmly, in hi-; perpendicular pofition,andto adorn and fet forth the Machin. Touching the Matras or Bolts-head, it is a round or ovall glafle , with a long and narrow neck, whofe orifice, or mouth and nofe , ought to bee propor- tionable unto the reft of the neck, and it muft be prepared after a two-fold manner; for firrt of all, the long neck of it being put perpendicularly into the fmall vefTell , being full of water, fo that it do touch the bottom of the vcflell, we ought to mea- fure from the fuperficies, or top of the water, and begin our divifion into degrees , rtillafcending upwards, till we come unto the very ball, be it round or ovall. And whereas the common fort of this kind of Weather-glafles, hath his firft decree be- ginning downward, marked with the figne of i.andfo afcendeth upward to the round ball, according unto the naturall Arithmetical! progreflion, thus : i z 3 45 67 ^ 9 ^° "^ ^^ ^^ ^4 ^5- I for abetter method's caufe, do alrerthe order in numeration, and dividing of the neck orpipe of the Matras in the middle, between the head of it , and rh;fiiperficiesof the water. I mark the place of the divifion with the figure i . and fo count my degrees downward and upward unto 7. after this manner: 765433123456 7.^which lafFeft , for reafons that I will exprefle unto you hereafter. So that themarterwill be ordered thus.
Sea. I.
MofaUall rbilofofky.
-^
-3-
^-
As for the fmallveffell of water, you fee it here alfo defcribed, with that pro- portion of the pipe of the Matras , that defcendeth into the bottome of it j which is fo farrc from divifion as it entreth into the water.
Now when you have thus divided the neck of your Matras into parts , you muft prepare, and order It after this manner to make it magneticall and attraftive by cold, andexpulfive ordilatativeby heat ; you muft therefore take the orifice of the Bolts head in your hand, and hold forth the head thereof , or the round which is above it againft the fire , till it be very hot ; for the heat of the fire will rarific and dilate the Ayre in the glafle , and caufe by that meanes a good portion of it to flye out of the glaffe's orifice, and fo it will remainein that eftate, fo long as the glaffeis in the degree of heat : at which time, ifyou fuddenlyput the nofeofthc pipe into the water, you fl'iall perceive that as the bolts head doth keel or waxecold, fo alfowill the water by little and little mount upwards into the neck of the glalTe : And we muft, note the hotter the glaffe is made, and the colder the externallayre will be found as that prefent , the higher and by fo many more degrees will the wa- ter afcend into the neck. And the reafon hereof is, becaufe that as heat doth ra- rifie the aire, fo the greater the heat is, the niore excellent will the degree of rari- fadVion be. Contrariwife, as cold doth condenfe and thicken, fo the greater the cold is, the ftronger will the condenfationbe ; and therefore, after that the inclu- ded aire is much ratified, by anintenfe externall heat, Itfollovveth, that as the heat doth by little and little fade, fothe cold will by little and little prevail , and have dominion; and confequently,the included ratified aire muft needs by little & little be condenfed ; but becaufe there wanteth fufticient matter or corpulency in the aire, for the cold to work on, being that a part of it was Ipent and evaporated by rarifaftion, It followeth,that as the fucceeding cold doth condenfe & contraft tiieaire,fotheaireby contraftion oficfelf , muft alfo attraft and fuck up into it, fo much water out of the veffell , as there wanteth air to fatisfie the contractive appetite of the cold ; for the interpofition of the water between the externall aire,
and
Mofaicallfhilofophy* Book i.
and the internall or included aire, will not permit the internall , to fuck or draw into it the extern,Ul to fupply her want, forthefatisfaftionoftheexternall cold's luft, and therefore the water is forced to affcend, in lieu of the externall aire. And thisisthe myllery ofthe InlUument, and the manner of his fabricle, whereby it plainly appeareth, thar they have been deceived which have deemed , that the heat wasthcoccafion of the attradtion of the water upwards , being that each man may be an eve-wit nefle, that it is heat that driveth it downwards; and contrariwife', that cold is the cnule ot his mounting.
And whereas fome Soph'fticators , to make the matter the more flrarge , have given out, that it is a fecret peculiar included fpirit, which worketh the feat ; and to make men to give credit to their tales, they have dyed the common water in the •veiTell with Vardegreafe, or fuch like Ouffe ;1 mult give you to underhand, that all their prattle is but deceit, andthat plain dealingisajewell.
As for the accidentall part of this Machin , bein^it is framed and compofedina diverfefalliion,Iwillnot graphically delineate, orarawitout unto your view, be- ing that the pictures will be chargeable ; and the matter being done, will ferve you but to little purpofe.
CHAP. IV.
> n'hrrein dre Exfrejfedthe futidry properties, with the ff'*ge of this
demg^Jlrative laftrument. . ,
I Divide as well the property as the ufe of this Inftrument , into two kinds, whereof I call the one gcnerall, and I make the other more peculiar. As for the oenerall property ofit,by theoneit contradeth and condenleth , namely, when fhe included aire is animated by the externall cold; and by the other,it dilateth and rariheth, to wit, if the included fpirit be excited by any externall hear. And there- fore, throui^h his conftri tradlion of^he aire ; we may eahly difcern the univerfall reafon, of the infpiflati- on and condenfation of things that w re thin. And again, by his dilatation, we may fcan or decipher the caufeof rarifatlion of fuch things, as were thick. For by thefpeculationvvefhall find, that there is nothing in the whole Empire of Nature, which can be rarihed and made fubde, exceptjcbeby the a£tion cf light or fire, whether it be vihbleor invifible ; and the eflientiall effeft of that atSlion is light. And on the contrary parr, nothing can be condenfedor infpiflated , where dark- nelTe harh not dominion ; forafmuch as darknefle is the eflentiall root of cold , which is the immoderate atlor in condenfation, The particular properties, with the ufcs thereof,are manifold;for firft,The nature of it,is todifcover the temp-r of the externall aire,or catholick element ,in heat jand cold ; for the higher that the water durh L limbe in the neck or pipe of the Matra'-,it argueth, that the firmer & ftronger is the dominion of cold in the aire; fo that by this means we may daily judge, of the increafe or decreafe of cold in the aire ; and by confequence, we may guefle at the proportion of heatj in the fublunary fpirit of the world, bythedefccnt of the water.
Ce't^in exfet im r. ts ivo) thy ofohferTpa tor, ar?d approved by many of this Citjt tonchi»f this ExperimemaU GUjje>
If the water in the pipe of the glafle , which beforewas highly mounted, doth fall on the fodaine by lome degrees ,■ it will be an undoubted lignethat rainewill immediately enfue.
If the water in the fpacc of one night doth defcend, it is alfo a figne thatraine will come not long after.
If the South or taft wind do blow, immediately after a North or Wefterlie wind, the water will fall by certaine degrees : but if the North wind or cold WeHerlie wind do blow, aftera Southerne or Ealferlie wind, then will the water be forth with exalted.
If the water doth attaine tinto the figure, i . it argueth that the Ayre is in amode- ration between heat and cold, as when the Sunne is in the vernall Equino as the rarurall temper oi the Spring ufeth to be. . - V But
£t.u Mofaicali Pbihjoph). j
But if the water mount higher, then it argueth that the difpofitlon of the Ayre is Dy fo many degrees more of Northen or Boreall riature,ts the water is mounted to- wards the bolts head; for you mull conceive that the degrees from i. unto the up- permoft 7. are belonging unto the winter Htm'tfphcre , and therefore are the de- grees which note the augmentation of cold. So that if the water do mount up un- to. 2. in the Northern or higher part , it is an argument that cold hath dominion over heat in the externall Ayreonly by one degree. If it mount unto the 3. of the fame Hemifphere , it doth foretell a flight froti : but ifitafcend unto. 4. or. 5. ic pretendech a hard and folid froft :ifit come unco 6. and 7. it argueth great ice; but If it mount yet higher, it flieweth that a hard Ice is likely to furprize and cover the •vhole river of Thames.
On the other fide, if the water defcend from, i.unto. 2. of thelower ranckof
degrees which importeth the Summer or hot Hemifphere , then it argueth he»t
lathgotcen dominion over cold by onedegree. But if it defcend unto 3. or 4. it
mporteth a greater diftemper of the Ayre inheat:if it defcendethunto 5. or 6. ic
'emonllrateth the ayre to be exceeding hot, but if the water be beaten downe unto
.he lower figure of 7. it flieweth that extreame and Sultry heat , caufing Corufca-
tions and lightnings, hath dominion in the Aire,
So that we may difcerne how great a reference or relation there is between the externall ayre or univerfall fublunary Element , and the Ayre included in the in- Itrument. But I will in better termes expreffe the Confanguinity and Sympatheti- call relation which is between the one and the other in this fubfequent Chapter.
CHAP. V.
Hert U is froved evldemly i fiottvithflandng any objection rvhich may l>e made to the cori'
trary , that mt only thit experiment all Organ hath a relation unto the great rvorldybut
alfo the fpirit included in thii little model I doth refemHe and imitate the aElion
of that which is Irtdudedin the great or macrocofmic all Machin.
BUt before I will proceed in any further comparifon , between the fpirit con- tained in the fmall modell , with the properties of the agents and patients in it, and this of the great world; I do think it to be neceflaty, hrft, toanfwcr unto a certain dovibt or oojedion that may be made, the which, unleffe it be refolved and taken away , fucha relation or comparifon may appear unto the ignorant , either improper, or altogether impoflible. I know therefore, that not a few will objeft and fay, that no convenient comparifon can be made, between this our fmall arti- ficiall Machin, and that naturallfabrick ororgin of the world ; forafmuch as the fpirit in our GlalTe is every where inclofed, and ttridly included in his velTell, and therefore may eafily be incited by force , to move according unto the regular fi- gure, or fafhion of the glaffe : But the cafe is farotherwifein the fpirit, which is contained in the vaft cavity of the world; for in it, the aire or fpirit doth ufe at eve- ry impulfion, to move freely ifhis way and that way, as weareinitruftedby daily experience, in the blowing of the winds from each quarter of the world. Unt® this lanfwer, That it is the felf fame reafon of motion and relation, from a thicker or denfer nature, unto a thinner ; and in like manner, fromathinneror rarer, unto a thicker or denfer, in a fmall fubjeft , that is in a greater ; fo that the like refpeds be had, and that by axi equall weight, and proportionate meafure, in cold and heat. Yea verily, and I averre boldly, that the whole World,or worldly Round,is as well and complcatly fluffed or filled with fpirit or aire , as is this our artificial! veffell , or experimentall Machin ; which if it (hould not be , it would ccnfequently fol- low, that vacuity would be admitted into the nature of things, the wnich would be but an abfurd thing in a Philofopher to credit. Wherefore we may boldly con- clude, that the fpirit is in the like quantity, weight, and proportion , in the conca- vity of this inftrument , confidering his magnitude, as it is in the great or little world. But experience teacheth us, that the felf fame nature , be it hot or cold , which ufech to reigne and have dominion every quarter of the year , in the cofmi- call or worldly fpirit, doth produce the felf fame effects in rarifadion and con- ■denfation of the aire, included in our artificiall veffell , as it ufeth to procreate in the aire of the world;all which is fully demonftrated before. For by how much the more the ftateofthc aire doth abound in heat or cold, by fo much will the water
contained
8
Mofaicall Fhilofophy.
Book
I.
contained in the neck of the glafle be depreffed , byreafon of the includsd aire's fubtilation. And again, by how much the more the inclemency of cold doth ve tate and abound in the air , by fo many degrees higher vvillrhe water be exalted. Andthis is thereafon ( as it is already told you) thatby the obiervation of this Weather-glaffe , the temper of the aire in thegreat world is fo exaftly difcovered unto us. ^^d therefore by this it is evident, that t he forefaid doubt orfcrupleisa- bolifhed and taken away.
I would in this regard have each difcreet Reader to underftand, that, when he be- holdeth this Inikument's nature , he contemplateth the a£tion . as it were ) of a little world ;andthatit hath , after the manner of the great world, his Northern and his Southern Hemifphear, plainly to be difcerned in it , the which two are di- vided exadly by an j^quino6liall line in effect, which cutteth the Deg'-ee, noned with the character i . Alfo it hath his two Tropicks, with their Poles ; onely we take the Southern Pole and Hemifphear to be hot , in regard of us , becaufe the breath which commethfrom it is from the Sun, which in our refpeft is Southern- lydifpofed; andtherefore we termthatPole, the Summer-Pole or Hemifphear, and tne other, the winter-Pole or Hemifphear. Andwehavedemonllrated , that the degree in the neck of the GlalTe i. doth correfpond exactly unto the place of the^fiquator, becaufe that if the Northern or Winter Tropick be imagined to be the Balis of one Triangle, whofe Cone fhall endin the centre of the Northern Tro- pick, then it muft follow, that where the interfe6lion is made by thefe two ima^^i- nary Triangles, the ^Equator mult of necelTity pafle. As for example.
rideMed.Cathsl.i6.
Hveituiij
And
Sed. I. MofakaUThilofofhyl p
Andwetearm the place of the .£quinodull , the Sphear of equality, becaufe when as the Sun \i in Arcs or Libra , which are the yernall and autumnall mter- fectioFiof the jEquinovL^iali , the daies and nights are equall ; fo alfo, the temper of each Hemifphear in heat and cold , is naturally obferved to tend unto a medio-* cfity or equality. Evenfu.halib will the temper of the w/V^-e-ro/wir.^// aire, orca-' tholickfpirituall element, be unco the earth , when the water in the Glafle is dravN'nuphalf way.
1 have fufticiently defcribed uniro you as well the fabrickas the nature of this In- ftru'i-ienr , and therefore fince I have prepared it to ferve me for ocular demonftra- tion inlleadof an Herculean Club, in this conabatewhich lundergoe againilour infultingPeripatetick Adverfary ; and that I am provided of fufficient naturall rca- fonsiniteadof a t rutty armour ; and chat this armour is well tempered and made as it were musket-proof) at the lealt by Authority drawn out of the whole Harmony of the facred Bible, Why fliould 1 fear the number of mine enemies when it is T;uh's cwne caufe which I undergo ? If God be with me I care not who is againll me, being that verity, which conqiiereth all things, will ( I am well aflured ) tight for me, and defend me, though but onely one againit a multitude. Why (houldl exped any favour from them, in telling the truth , and condemning their errours, fince that they do Satyrically cenfure > and deride my honell endeavours , when I hold my peace, and fay nothing unto them ? It is aneatier matter for malitieus carpers and back-bitcrs, like'temerarious and rafh Cynicks , to find fault with a thing ; than with moderate and judicious fpirits , to judge, amend, and correiSt it with equity. In the firlt, namely , to condemn before the cafe is heard or under- ttood, it is an argument of envy , cloked with wilfull ignorance. In the latter, namely, to teach a manhiserrours, a token of learned zeal, and Chriltian charity.
TheSecondBoo\of this Treaiife y touching
Philofophy in general I,
Tnc Argument of this Second Book of the Firft Sedion.
T His [etend Book importeth ^ That the Phi lofophy of the Echnicks isfalfe anderione^us^ both in regard it is founded upon the wifdom of this ivorld^ i Cor. j.i?-. which, as St. Paul teacheth uSy is but mcer fooIilTinejOre in the eyes of God; - and then hecaufe it contradiBetb the truth , and confequrntlj is rM ijj'uin^.from the Father of Lights which is in Heaven , hut from the "Trince of darknejjey tfho reigneth beneath, (therefore this kindofnifdom^ or (rocpix , is termed ly the Apo- ftle James, Terrene, animal, and diabolicall. And for this reafon St, Paul jlamesj. i^ that mo^ excellent andfacred Philofopher^ er lover ofnifdom^ doth warn us , that we be not deceived by this kind of Philofophy, which he tearmeth-, Vain- fallacy, built and framed out according unto the traditions of men, snd^. . j-^ after the elements of this world ^ and not having its foundation upon the true corner ftonc, JcfusChrift, in whom dwelleth all the plenitude of Divinity corporally.
)£^^Efore we dive into the botcomlelfe abyffe of the effentiall Phi- -■ -, which is a thing fo difficil to be put in execution , thatno- thing'but the fwifc and nimble-winged foul, or {pirit of man , is r.ble to bring to etted) it will but concur with reafon, that we fliould in the firtl place confiderand obferve, the Ety- mology of the name or word , whofe naked effence we hunt after , that thereby we may in the fecond rank defcend more fecurely , and with a better underttanding , unto the detinirion or defcription thereof, and fo proceed with a furer confidence, unto the diviiion or differences ofthe main fubjecl we have in hand, to the intent we may direitly point at the truth, and diftinguifli it from fallliood. Seeing therefor-J that PhilofopUa or Phikfo-
C pbyy
lo Mofaicall Pbilofophy^ Book 2.
ph^, ts the main fcope or bufineffe of this our Treatife, ic is meant commonly, and underftood in a generality, for Sapkntia, or Wifdom ; bat by a more proper and pe- culiar fignification, it is interpreted yimor, or, Amicus fapieiJtU , The love, ar fi iendf ofwifdjm : For the word is compofed of (pihk , that is, y^ micas, or a Fricfid ; and co in the word at large is contained, f/j of wifdom, men are incited or Ilirred up to love it. In antique Ages it was called socplcc, or Sapieuiia onely, and at lall cpiAoj was added unco it by the notable Philo- fopher PythagorAs , who would rather be called Philofophus, that is, Sapimti-t-ama- tor^a/overofivijdom, then arrogantly toaffumeunto himfelfthenameor title of '^ocpoSyfipie'is, or a wife mau. Froni the Etymology of this word, Phiiofophia, or Phi/ofophj,\ytmiy derive his definition , and defcribe it to be, An etfxefi ftudy ofrvifdowe, or, a fervent application of our minds unto it; being that the word im- porteth, that it is the aftedionate love of fapicnce. Itappeareth therefore, that the main fubjei^ of Philofophy is Wiiaom,chc perfcft knowledge whereof is that// mum bonnm^ oxhigheji goodneffe oi this morcall life , which was the mark whereat the wife men of all ages did ever levdl and aime. But as from all beginnings, there was a dillinution, oroppolite difference, between light and darknclTe , good and evill, righteoufneffe and unrighteoufneffe ; and, to conclude, between the reall things of God , and the preftigious and imaginary inventions of man : So alfo is there a main contrariety to beobferved , between the true wifdom which is of God, and chat falfe and onely-feeming one , whichis of this world; andconfe- qucBtly , there muftbe anendleffe jar and antipathy , betwixt the eflentiall and true-bred Philofophy, and chit which is baltard and fpurious. All which we find to be fufficiently warranted, by the teftimony of holy Writ , for the Aportle faith
1 Cor.i.ii. in one place , f^on tn f.ipiem'ia cmi-nali, fed :h gratia Dei verfati fumns i» hocnmyido ; fVi are converfantmth'ts tvorld, not In carnaltwifdoip , bitt tn the grace of God. And again, Prudemia carnis mors e(i: , qHon'iamfapient'ia carnisefl mimica Dd : prudentia
Rom. 8.6. spirit»s,efi vita & pax : The prudeticy of the flefh is diath , becaufe the rvifdomof the fleJhisdefiruBiun ^ffptt the prudency of the Sptrit is life and peace. Again, in another pl3ce, thus more plainly, Prttdicatio mea r.on efl in perfuafonibfts et hftmanx f.ipientia verbis, fed in ofienjione fp:ritns et veritatis. Sapientiam kejitimur inter perfetlos^ ftpienm tiam atttem non hn]Hi mnndi , fed loquimnr Dei fapitntiam in my^erio, cjn/t abfcondita efi, (juam Dens revelavk ele'dis per Spir'itum ftmm. Mj preaching (faith he) is not tn the per fwafions andwordi of human -xvi^dom , but in the \hewiug forth of the Spirit and verity. IVe ffeak^and utter frth wifdom among theperfeEl, not the wifdom of this world, but tne wifdom of God in amy fiery , which is hidden andfecret^ the which God hath re- vealedumo the Eleti by his Spirit. In thefe words we arc taught, firft, that the fmooth periwafions of the wife-appearing Oratours, or lip-learned Sophilkrs, andfelf- Conceited Philofophers of this world, are vain ; being ihey bring along with them nothing clfe, but an empty wind, without any materiall or fubttantiall fruit, and areineffedbuta meet lliadow, in regard of a reall matter or (ubjeft, forafmuch as thf y prelHgioully appear I'omething, but are indeed nothing; when contrari- wife,the words of chetrue and perfeftPhilofopher, are eflentiall, and therefore ac- companied with vertae and power.
Secondly, that vvhat the true and powerful! Philofopher utters, is the flourifh- ing and fru'ir full wifdom, even theeternall fapicnce ofche Almighty, and not the llerill wifdom of this world, which when ic is brought unto the touchftone, will befound counterfeit, asbeingun.^ble to endure the tryall.
Thirdly, that this heavenly wifdom is onely my rtically revealed unto mankind, as being referved in the power of God , and folely difcovered or opened unco the Saints, and eletf , and therefore unknown unto the Pagans ; or Ethnick wife-men who are the compofers of our Chriftian Philofophers wifdome, and therefore it is a vaine fallacy or fophilVicare philofophy ; forafmuch as /c is famed (i iMxh).,throH(^h thenaditionsofmen; accardlngumo the Elements of this world ^ and net after Cbrifly who is the true wifdomeyfor in hint dwelleth all the ph'n/tude of divinity, bo- dily. And for this reafon , the fame Apoftle faith in another place, Nos non fpiritnm hu-jits mundi accetimus fed fpiritum (jui ex Deo efl,et tjU
iCor.t.i2. mHr,nonin do'clis humantz Sapieiuia vcrb.'s,fedin doflrinafpirfttii,fpiritHalibusfj>iri- tualiacompar antes. AnJmalis enim homo ntn percipit ea e(h illi & non potefl intelligere. PVe have not received the fpirit of this world , but the fpirit which is of God; and we fptak^ thofe things which are given tu from Cod', not
I Cer.z. 4.
Colof. 2.8.
in
Sed. I.' MofaicallPhilofofhy. li
in the learned vfdrds of huiiane wifdome , but in the doftrinc of the Spirit, com- paring fpirituall things with fpirituall things, for the .t>iimal man doth not perceive the th./!gs which are of theffir'n of God ; y.nto h.m it is faolijhnefs , arid he cannot under- ftanih ; Again i\tini\iiS.iperjtia hujus tnundifit t t':a ejl apnd Dc-ir/tyDeus enimnovh j ^^^j.^ , ,. cogitatianss fafknmm qaodfliiltd frnt. 'The r,'Jd!>we of i he world is fooiijhnefs with God, forG^d knoweth that the rogitations ofihe world'y wife itre foolijh. Whereby we may al- fo difcerne that there is a wifdome falfely fo called, which is cleane contrary in effect, unto the truefapience, and therefore it is termed of the ApoUlefoolifhnefs, and comequently the conceipts offuch wifemenasare the Ethnick philofophers and their adherents, ( though they think p.iiTing Wv.ll of themlelves, ) are indeed foolifli and fottilh before God. Of the which kind of philofophers, the prophet ut- Ifay. 5. *«. tereth thefe words ,Woanto them thatf^eak^good of evil and evil of good wh:ch put d.rrks- nefsfor iight a^d light for darkj^efs^wo ttrito them that are wife /« their own eyes and pru- dent in their own fight. Doth not St. James alfo , and that in open and plain terms, alfigne araolt palpable difference , betwixt thefe two kinds of wifdomes where he fayeth, Sapiemia contradicens veritatinon eji dcfarfum defcendens a patre luminumJed - terrena, animalis, diabolica: fapientla vera d: fnrfum, efi a Deo,That wifdomewhich con- ' ^' '' tradiilcth the truth, is nut frcm above , defcending down from the father of lights, but is earthly, animal, dlabolica.'l : cortrariwife the wijdome which defcendeth from above is of God. By this therefore it is made evident that as by the whole harmony of holy Writ, fapience or wifdome is taken after a two-fold manner , namely for a worldly and counterfot one which is earthly, mundane, and humane^ that is to fay which is of mans invention being framed out after the rudiments or elements of this world, fo alfo there is a true effentiall, and perfed wifdome which hath his root or begin- ning in ChriH, who is God according to that ofthe wifeman, Verbum dei altiffimi efi E«l. i. f . fapte/!ti£ foKS, T he wordof Godmoj} high is the fountain of wifdome. Which being fo, we ought not to imbrace withfuch fervency that falfe and baitard philofophy which hath her originall from pagan mens inventions,and negledt that which istrue and ef- fentiall,even that(I fay)which is from God the main foundation whereof.is the cor- ner Itone Jefus Chrift,which, as St.Paul tellerh us, doth fill and vivifyall things;for in fo doing we (hall imitate the befotted Ifraelites , of whom the prophet Baruch iAuhySapientiit fontem Jfr-aelrelitj»it,Ifracl hath forfaken the fountain of wifdome. And Baruch, 3.1* this hi faid, becaufe they forfook or negledled the true wifdom,and did fearch after ArtSjfciences and underftanding in forreine and gentile nations ;as did the Agarens, and they that were in Theman,which never attained unto theknowledg or perfecti- on of the true wifdome, becaufe they did not acknowledg the fountaine or giver thereof, which is God only ; Shall we not (I fay) in fo doing tranfgrefle the precept ofthe wifeprophet , who L\^t\.\\Vias genti'tm nolite At fccre , q :iia leges populo- u^^ ja_2, rumvan^funt , Learne not after the manner of^ the heathen, for their wajes are vaine. The Apoltle doth in another place fufficiently and that in thefe few words, fignifie unto us the variety and diilonancy of thefe two feverall forts of wifdome, and withall feemeth toexpreffea kindof by-forkednefsortwo fold difference , inthaCi cor. i.is. which is ihzwo^XdX^ \i:ir\c\\ ^Sapient'iamGrizciquareb.wt, Judiifigna, noi Chri^um crucifixum prxdicamu/y The Greeks (faith he) /^f^ wifdome, the Jewes defirefignes, but we preach Chrifl crucified , whereby he argueth the humane contemplative philofo- phy ofthe GroEcians,fuch as that ofthe Peripateticks, Stoicks, and Epicures were, the praiticall philofophy and the ocular demonftrations which the Jews didaffeft: and laftly he feemeth to exprefle the true and effentiall philofophy or ftudy of wif- dome which conlirteth in Jefus Chrilt crucified , which philofophy is only there- fore of God, becaufe the effentiall wifdome thereof did iffue from trie mouch ofthe Almighty,being that the fountain thereof is the word of God, /4^ erf ^/f'J7?w;/'>W/* (faith wifdome) I came »idt ofthe moith ofthe mofi higheft^inA therefore the Apoftle ^""'* *^" ^' fliewing a difference between the Greekilh philofophy , which was fpurious, and this which was truly eflentiall, giveth this caveat unto the eled, Ut confolentur cor- da ipforttm,inJ}rfilIi tn charitateet in omnet divnias ,} enitudlnis intdle^ui in agnitione myfleriidei pains Jefti Chriftijr. quo fint omnesThefaurifapientia et fclentid abfconditt Hoc dico ut nemo vos decipiat infub'.imitatefermaniinr. ftcut erao accepifiis Jefum Chrif- Cololt.i.p^. t»m domintim nofirum in ipfo ambulate, rad'.cati&abundantes in gratiarum alii one. l^idete ne quis vos diclpiat per Vhilofophiam O" inanem fallaciam fecundc.m traditionem homi- ttHm,fecHndum elementa mttndl, G" non fecundumChr'i(itim\q;'.ia In ipfo inhabitat omnis flemtudo divinitatis carporaliter, Et efiis in illo repleti, qui efi caput omnisprincipaius C^ pteftatis. That their hearts might be comforted , being infhu^ed or guided through
C 2 .chariijf
n Mofaicall Philofopby: Book z.
charity y into all the riches of ftilm (]e of under Jlanding , in the acknoivledgmentoftbemj- fiery of Godthr Father^ a^d ofjejtts Chrifi , ;» whom ae hid all the treafares efwifdom itf:dfcience. 1 his I fpenK^u/ztoyo^ , thai none may deceive youbj fitbdetj^ or per fw A five Speeches, As therefore yon have received tur Lord JefusChr'tfi,f9 walk^in him radicated- ly, abounding in than'^fgivift?. See that no man deceive you by Phi/efophy, and vainfal- lacis 0*- fophifiications , framed through the tradition of men , accordinfuyito the ele- ments of this world, andnot byChrifi,forafmuch as in him dtvells the plenitude orfulneffe of the Godhead corporeally, -rind ye are full in him^who is the headofa/l principa'ities and potefiates, Jcc. Out of which words, there are thefe notable things to b^ Teleded or gathered.
Fird, That all the plenitude of underftanding , confilleth in the revelation and
Colofs. 2.3. knowledge of the myftery of God, and his Son Jefus Chrilt ; becaufe in Chri/l one. ly y is all the tre.^.fnre of tvifdom and fcience hid. And therefore it.is but a folly to feek true and elfentiall fcicnce , underllanding, and wifdom , from them who had them not.
Secondly, That the fmooth-tonpu'd Oratojjrs, deceitful! Sophifters, and vain Philofophers of this world, are to be efchevved, and no way for the mod part to be believed ; forafmuch as they are but onely fuperficiall , and fcarce probable, bein" that, in effence-and verity, they are nothing elfe , in regard of their ground-work , but fiction, ormeer imagination.
Thirdly, That there is a Philofophy, and by ccnfequence a Wifdom , which is derived from the invention and tradition of men , and according unto the ele- ments of this world , and not according unto Chriil: which fpurious wifdom ought therefore to be forfaken, oratlealt-wifenotfoeKidUy to beobferved, by fiich as are followers of Chrift.
Clors.1.8.9. Fourthly, That there is a true Philofophy, and therefore a wifdom, which is ac- cording unto Chrift , forafmuch as in him one y confflath a' I the treafures ofp:rfe[l fcijnce, k^owledire, nn der flan din g^ and reifdom , which is framed outy net according un- to the traditions of men., and the elements of this war'd, which is terrene, animal, dlaboli-
James3.ij. call, and contraditteih the verity ; but according to that which dtfcendeth from God the Father of lights, as Sz.J.imes telleth us. Upon the foundation therefore of this human or mundan wifdom, was the Philofophy of the Grecians ereiled; and it ap- peareth, firll, bscaufe that the ApolUedeniech it to be the true Philofophy, being that it is not grounded on the corner-ftone Jefus Chrill: , as it appeareth by his be- haviour ami fpeech, which he made unto the Philofophers oiAthem ; for when the fed of the Epicures and Stoicks did difcourfe with him, after that by the reafons of divine Philofophy, he had exhorted them from their idolatry , and worfhipping of falfe and unknown gods, and had preached unto them the true wifdom, vvhich was Jefus Chrill, and the refurreilion of the dead, and confeqiiently inltruvSted chem in the foundation of the true and rcall Philofophy ; Some of them replyed, PVhat
AAs.17 18. "fill this verb Jl b.ibler fay } and others exclaiming againfthim, didaverre , that he WHS aproclaimer of new dcemons or devills. Thefaid divine Philofopher and holy Apodle, replyed thus. Ye men of Athens , I perceivo th.it in all things ye are toofuper-
Afts. 17.^1. fliiioHSifor Jfoundan altarywhereinwaswritien, lime the unknownGod; whomyethen ignorant ly worjhip, him fhaw I Unto yon, gcc. Note by the way, that he argueth by this fpeech, that they knew not the true ground'^ of Philofophy, being ignorant ofche true God, which is thetountain of the effentiall wifdom- Then he proceedeth thus,
Afls.iy.vcr. Cod that made the world, and alt things therein , feeing that he is Lord of heaven and
'*• earth, dwelleth notm Temples made with hand.
as thor'gh he needed any things feeing he ^ivcth to ad life,and breath, and all things, icc, I would have you to mark the excellency of the true wife man , namely, how he fpeaketh unto the mundan Philofophers of Athens, the divine wifdom , and there- forethe folid and eflentiall Philofophy ; for he expi-effeth in the foref-iid Text, th.it the Spirit of God orChriil,whichis God, dwelleth not inartihciall Temples but maketh every naturall thing his Sanctuary) and above all creatures , and by fuper- excellency, he pointeth at Man,(as youfliall fee hereafter). And therefore he aflir- meth,that the fame divine fpirit of wifdom giveth to every creature (for his words are. He giveth to all) life, breath, and allthmfrs ■ and therefore if to all things, then there is not any thingthat is natnratedby it, but li'veth andbreatheth, or hath his exiftence from, and in, this wifdom ; the which is therefore rightly tearmed the Corner-flone, for-ifmuch as on him all creatures rely and exift. And therefore it is
lulmii.?- ^^ onely, who is that It fht of the world, in whom is that life whch doth vivifie all
■' ' ■ ' " things^
Seft. I. Mofakall Philofifby, 15
thirgs, as in another place the ApolUe doth teach us ; and who is all, and in aU, as i Tlm.^.i j.
we have kin another place ; where alfo it is faid, that
everything^ as well vi/ii/e as ifivlfi^k. Andln conc\nC\ou , He fiUeth all things, and ir°' ''
tvoiketh all , a>;d in all. Doth not SoLmon feem to aflent unto all this,where he faith,
that (jods Spirit is in allthings. Then the faid ApoRle proceedeth thus , Andhe made jjp^ , ^ j
of one blocd all mankind, to dwell en the face of the earth, and hath ajjigned thefea-A&^if.ver.ii,
fons which were ordained before, and the bounds of their habitations , that they jhonldfeeli^
the Lord, if fa be they might have groped afer him, and found him, though donbtlejfe he
be not far from every one of us ; for in him we live^ we move, and have our being, lor we
are alfo his generatioiy &C.
Lohere the infinite and admirable vertue of this divine Corner-ftone which is Jefus ChriW, who is the eflentiall fubjeft and ground work of the true philofophy 1 meane, that facred wifdome which is fo extolled and inngnified by the old and new Teltamenr. And therefore the fame ApoiHefaid rightly in the forefaid pla^^j ■'^ coIof» t » ChriJloJtintomnesThefaHrifcicntiiectfapieniix abfconditi. In Chrift are allthe Irea- '
fures of Knowledge and Sapience hidden, whereby in the fi rft place it is made evident, that there is no true philofophy which hath not this fpirituall foundation, namely Chri(t Jefus, in whom is the plenitude of all divinity corporally , and who is the head as p^i j vvell of the Angelicall nature,as of all inferiour things elfc of what foever condition, ' '^*
all which being fo, we may fee how farre the Greekifli philofophy doth difter from the truth, and therefore me thinks it fhouldnot be foferiouflyfollowed,being that the Scriptures have delineated unto us amore compleat and perfeft pathway unto wifdome.
Againe it appsareth evidently that the Greekifli philofophers and 'confequentljr that kind ofhuniane or mundane wifdome whereon it is built or eftabliflied /V ter- jjnaes. 3. ij. rensy amnial, and diabolical, becaufe it contraditteth the true wifdome or philofo- phy, and therefore it is proved to be falfe, as fliall more at large be expreffed unco you in the chapters following.
CHAP. II.
yvhere'.n the original', or beginning of the true wrfdom , and confesfuently of the elfsntiall Philofophy, ts opened ; and then the nature and power of it, is really defcribed.
WE purpofe now in in thefirft place, to fearch out the originall fountain of the true wifdom, and therefore of the eflentiall Philofophy. And then in the fecond rank, I will expreffe the definition of it; after that, I will fhew you, that it is the foundation, not onely of the true externall Philofophy , withthe fciences which depend thereon, but alfo the difcoverer of all myfteries, and hidden fecrets, yea, and theonely revealer of things, as well part, as thofe which are to corae.
Concerning the originall or beginning of this facred wifdom, I will prove by the confent and harmony of the whole Bible, that it is in God, the Father of light; and Baruck. r, therefore it muft be clean contrary in nature unto the wifdom of this world, which Dan.a.ii. is terrene and animal, as the Apoltle harh it.Sapietstia dator & inventor, Beus ejl: The giver and inventor ofwijdom is God, as the Prophets do intimace unto us. Sapientia & fortitudo Dominifinty faith Daniel ; Sapience and fortitude be the Lord*s. Sapient ia in D»n-2'.io. *miquis eft ^ in multo tempore prudentia , (iizh fob ; IVifdom is of antiquity, and prU'-fQ\, iz &iz dency of a longjianding. h^i\r\,Sap'.e>!tiam dat Dominus^ex ore ejus prudentia& fcieniia, Pjo.1.6. iiitn Solomon ■ The Lord giveth wifdom , prudencyandfcience ijfue from his mouth. And ^ain, SapientiampoJJidet Deu 1 in principio vlarum fuarum , antequam quicquam faceretapyincipio, ab aterno ordinal a efi ; concept a erat cum nondum erant abyffi. God Pro v. 8 iz did pojjeffe wifdom in the beginning of his waies , before he made any thing, fromthebe- gmning, even from eternity p.'asjhe ordained ; floe was conceived when there was no abyjfe, E^cJ. 1.4, SapieptiaaDeoprofeilaefi &prior omnium creata , faith the fon oiSyrach y Wifdom came pomCod,and wastbefirfl created of allthings. And again,£A-orf Altifjimiprodi'- 1/i primogenita ante omnem creaturam,{'mh fhe in her own perfon; I came or ijfuedout ^"'"s *4-fj from the mouth of the mofl High, being born before any creature, Sf-Hentia calitus mil- \yifd a i©
ta-urdefannis ca;lis,utmecum ft & mecumlaboret,CsLkhSoleraoninar\oihQr vhcQ: Let wifdom befent from thy holy heavens to effifl me , and to labour with me.
And againe he expreffeth the time of her eleftion , the manner of her exaltation and way to feperate ber truth from falfehood in thefe few woids which are golden
ones.
14 MofaicallTbilofopbj/. Book 2.
Sapi*. »4. . ones, Sapietttiam del ab initio nativitatis inveftlgc.bo & ^otiam \>t lucem^nec prateribo re ■lta:em, I nvill jind out the wisdoms o^ God even from the beginning of her natrjiiy, and Irfilpttther'.yito light, neither rvillJ pajfe ever, or emit the truth. By all ihefe places and many more which 1 could produce, it is made manifclithac this excellent (pirit ofwhich we intend to treat in this place is the true wifdeme, and withal I it mull needs follow that the philofophy which dependethon it, is theeflentiall , perfe and only reall one , forafmuch as it is from the father of lights, acccording unto the Tenent of theforementioned Apoftle and divine philofopner. Now we proceed to fhew you briefly vvhat this wifdome is, and how it was produced, and that accor- ^.„ ding unto the mind of the wife Solomon, Saptentlci{{d\i\\ he) eft vapor virtutts Dei &
\ViW.7.25.a6- gy^f^^^^ig ^if^ i^fy, cUritaiU omftipotemps dei fincer/t , et candor Ittas uternA^ et fpeculum fine machU Dei ma;eftati.'fU imago bonitatis i.'lius. fi'ifdomeis the vapor of the vertfte of Cod,andacertaine fincere emanation of the brightnefs of the omnipotent G id , and the btanty of the eternall light , andthe immcc ilmed or unfpotied mirror of the majefy of Heb ? Cod, andthe image oj his goodnefs. And ths AYio({\e,Chrif{ is the br/ghtnejs of the glory andthe ingraved forme of his perfon which beareth ttp a'l things bj his m:gbty ■aoi-d. Wherebpt is an ealle thing for Tvifemen to difcern , what a main difference there is between the falfe Ethnick and mundane wifdome which is terrene, and that true and effenciall one which is from above, and hath his originallfrom the Father of light, forafmuch as the fountain thereof is the Word, or voice of the Lord. Sapientia fons (faith theText) verbum Dei in excelfsy & inaretfus iliius mandata »a : The fountain or beginning ofwifdom is the word of God from above, and her ent,ance Ecd.i.f. the eteruall Commandements. Having thenexprelfed unto you, whatthis onelytrue wifdom is, I will endeavour to open and difcover alfo her catholick vertues, in the whuhflieadethandoperateth, as well ingenerall, as in particular , over all the world: Nay verilvj what can ftie not do and effeft , when flie is all in all, and opera- teth all in every thing , as the Apoftle teacheth us- For this reafonalfois Chrift,the iCor. II. 6. true wifdom, faid,in theforementioned Text, tofnfialn and bear up all things by the word of his vertue. This omnipotent power of hers, in and over all things in this Heb. I. 3. world , is mofl excellently explained and fee down thus, by the divine Philofopher Paul: Chrifius efi imago Dei invif bills, ^rlmogemtus omnls creaturitjqHoy.iam in ipfo cor.- d'tafitnt umverfa in ccelts & terra, vifbilia & invipbilia, fiv^ throm,five dominailones, Colois. I.I J. yj^^ principatHS, jive poteftates, omnia per ipfnm & in ipfo creatafunt,& ipfe eft ante om- HCSy & omnia in ipfo confiant. Chrifi is the image of the invifbU God, the firfi begotten of even creattire,becaufe that in him , all things vifble atidinvifble , m the heavens and in the earth, were ^'ade, whether they be thrones, or dominions, or principalities ., or foteflates, all were created by him and t» him; and he is before all creatures , and all things con ft jl in him. This may feem very ftrange dodrine unto fuch Academick perfons, as are too confident in the Ethnick Philofophy , forafmuchasitdoth ac- knowledge no fuch wifdom from above , no fuch a Chrift, or facred Word, which wastheCreator ofheaven and earth , and who made the Angelicall Intelligences, and in whom, and by whom, all things were, and do yet exirt. Bur it telleth usof fubalternat efficient natures, namely, of Intelligences, of Stars, of Elements, and fuch like things , which operate or eft'ecl, of themfelves , all things above and beneath, and will have the world to be eternall, and without all beginning ; when contrariwife this true Philofophy telleth us, that God created all things in a>dby his word and wifdom : that he operate th all In all, and, that he is all, and in all. For the plain words of the precedent Text is,Omniai»ipfo conflant, Allconjijh In h.m. But to the purpofe. The forefaid Text feemeth to confirm this of the wife Solomon : Sapieniiampofjldcbat in principiovU fu£: ante Opera fn a, ante Hltumtempus, ante fecu- lum y cumnulU effcnt abyffi,editaerat ipfit ^ cam nulliejfentfantes abundantes aquis, Prov.8.11 . ante montes fnndati effem , cum nondumfecerat terram, cum aftaret ccelos ibl erat, cnm ftatueret ambitum infuperficieabijfi, ciimfortificaretfMpertaresHPibesfuperne,qna>:do robsrabat flutes abtjfi, quando pon'ebM mart jlatHtum ftium , cumflatHeretfundamenta tcrra,eratfapientia apud ipfitm cunUa componens. Jehovah did pojfejfe wifdom m the be- n-inninfrof his wales , before any of his work^s , and before there was any time, before the ■worU was made; fhe was brought forth before there was any abyffe , and before there was any fountains that did abound with yrater^ before the mountains hadtheir foundati- ons, when as yet he hadmadeno earth. IVhenhe did adapt and makj fit the heavens, {he tvasthereywhenhe did ordain acompaffe, or appoint margins for the furface of the Abylfe. yyhen he did for ti fie the hio^hefi clouds above , when he did corroborate the fountains of the deep J when he did fet bounds nnto thefea, when he dtdejfablifi) the foundations of
the
Seft. I- Mofaicall Philofifhy, isp
the earth, then was wifdom v>:th him, c->mpofr,jg or making all things. Whereby he ar- cueth, firft, the antiquity of the eternall wifdom; and then he proveth, that fhe was the compofcr and maker of Heaven ard Earth, and confequently of every thing, as well invilible, as vifible therein. And this agreeth in all things with that of our fa- cred and eflenriall Philofopher Mffes^ where he acknowledpeth firll an abyfle with- out form ; then that the informed matter of the abyffc was by the prefence ofGods emanating Spirit, univerfally informed and called waters. Then how by theadting of the divine or effential voice or word,f/W,\vhich wasutteredby the mouth of the G*"- •» Omnipotent, the light or created form was produced in the waters, and afterwards by the will of the Creator, the word was pronounced the fecond time, and the wa- ters above weredivided from the waters beneath by the firmament, and fo the hea- vens were made by the fecond/ into elements, was effeded by the alfiltance of this one and the felf-fame word , or the Spagerick operation of this divine and catholick Spirit, EUhim, but in a various property. Doth not David in few words affirm fo much, faying, rerlfo Domini firma ■ rh\. ji. 6. tifunt Cueli & Spiritt* ah ore ems omnis virtus eorum : By the word, of the Lard the hea- ■veHS were made , andbythe f^i 'it of his mouth each vertne thereof. Again, Infapientia P&l. 103. a4^ omnia fecifti; Thou hajt created all things in wifdom. And St. Peter^ Cocli erantprius & terra de aqua, & per aquam exifiertes verba Dei : The heavens were fir fl , and the 2 Pet. j.J. earthofwateryandbjwaterjConftftinghythewordofGod. Anddothnoc St. JjhnCay, iPy it all things were made, Ofid without it nothing was made. The world was fa(hioned by J° '• this word or elfenttall fpirit, which was pure Itght, bnt the world did not know it. And So- lomcn,Sapieniia Deusfundavit calos,fiabilntc terram in prttdeniia; By wifdom Cod made '"^ ' ^* the heavens^ andby his prudency he laid the foundations of the earth. In Conclufion , the whole harmony of holy Writ , which is too long for me puniSlually in this place to rehearfe, doth telUtie thus much, that all things , of what nature or co;i- dition foever, were made, difpofed, andeffefled , in , Dy, and through this divine vertue or emanation, which is God himfelf, forafmuch as it is the divine adf , whofe root is the word. Ex ipfo (faith St. Paul^ per ipfum, & in ipfofunt omnia'.Ofhim, by him, and in him, are all tl ings. But becaufe fome of the learned of this worldmay reply, that though it is true, that God by his divine Spirit or Word, did create all things;yetit followethnot,that he doth ad immediately, andexifteffentially in everything. Bur after that this eternall Spirit of wifdom, hadbeftov/ed oneach creature a peculiar vertue in its creation , then the creature can aft of it felf by a free-will , which is abfolutely ; and dirtinguiflied , and divided from the immediate aft of God. I anfwer,that by our founded rules in Divinity, the true ertence oftheDeitieisindividuall , and therefore God dorh impart noeffentiall aft or vertue unto any creature which can'be difcontinued or fcperated from Him- felf. And forthis reafon, Chrift who is the eternall fpirit of wifdome is faid to fill all , I marry (will our learned fay) that is ve^rtually, but not fubrtantially or e.ffenti- jlly. I would fain know (laying all fuch fchool dirtinftionsapart,of which St. Pattl % tiin.M.' ^iddeth Timofhj to beware) if the vertue of God be not his eflence, or whether the one can be divided from the other? If they reply and fay, that this vertue of Godis no effence but an accidenr-.Verily they mult needs erre in faying fo , being that it is mo(i certainly known unro the very Jewes and Gentilesthemfelves that God hath not any accidents in him,feeing that he is abfolutely effentiall, and reall of himfelf, for where his divine aft is, there is alfo his vertue, and, where his vertue is, there is he truly faid to be eflentiall : for elfe the word or divine aft which doth vivlfie and quicken every creature, fliould feem to be but an Accident, and that dividedAom the divine effence: which, howabfurdit is, the immortality and root of it dot^ ar- gue : For David in his forfaid text iiytth, fpinttf ab ore ejus emnis virtus eorum, from the fpirit cfhismou:h doth ijfi'.e every vertue of the heavens. I imagine that there is no pftl, s». man of an upright fenfe that will efteem this vertue to be an Accident ; which be- ing fo, then mult it needs be eflentiall, and confequently in God, and of God, and therefore not divifible from his fpirit : But what needs morevvords when Scriptures do confirme this every where? St. /'^iw/fayethjin the text before mentioned, C>«o- Colof.i.x^. niam in ipfo eond tafant univerfa ,'h calls et in terra tarn vifibilia quam invifibilia, Tmnia in ipfo et per ipfum creata funt ; et omnia in ipfo confiant. Becaufe all things in heaven ^nd earth are made in him , as well vifble oi invtfitie, all things are created in-himand by him. all con ft ft ■« him; Ergo, nothing without him. Again, St. John faith. In verbo ,^^ ^ , , erat vita', Life was iff the H^oid. And therefore the creature is annexed unto him by a continuated tye of one and the felf-fame fpirit of life which is in the ere ature, with- out
i^ MofaicallPhiloJdphy. Book i.
plal. 104. i4. out the which it cannot exiftoneminute. And for this caufe the Pfalmiit faith, O - Lord, foow manifold are thy rporl^, in wifdom thou hafi made them all. The earth isfuU
,0 of thy riches ; fo is the wide fea^tvid the iamimerable creeping things therein both great
31,* a>idfmaU.Thoit giveft- UKtothem, andthey gather it ^ thou open ejitl.heha^id a^id they
are filled nlh good things , bnt if tbott hide thy face, they are troubled , ifthoHtalieJt away their breath they die, and return unto dujt. Again, ifthott fendefi out thy Spirit , they are re-created and revive, and thou renewcfi the face of the earth. Whereby we fee, that it is the immediate acl of the Spirit of wifdom, that vvorkeththefe things, by which God is faid tovivifie all things, and that by him we breaihe,and live, and have our being. And not onely we, but alfo all otherflefli whatfoever, as it appearethby Tob u 14. ^^^ forelaid Text; as alfo by this teftimony oijob. Si Dens apponensadhominem ani- ' m^imfHum,fpiritumfe.'ifl.ittimejttsadfe,reciperet,deficeret&e.vfp'trarctoffiniscarofi~ mnl, Q- homo in clnerem r evert eretur : If God fitting his heart or mind upon man, ihould receive or draw v.nio himfi'lfhis fpirit or breath of life , all fleih tvonIJ die toge- If A! fapcr terram& fpirithmcalcantibHseam. God q^iveth breath unto the people which u on the earthy and a fpirit unto the creMutes which tread on it. Now I befeech you , How is it polTible, that this fpirit of life fhould be prefent with, and in, all things, and therefore eirentiaily in every thing, and yet it fhould ceafe to 3.&. immediately, that i ^j in perfuKafna, when it is the molt fwift and mobil' in his aftive nature and agili- ty, of all things, as the wife man telleth us. That he is prefent in all things, it is apparent, becauft all things do aft and live in him, and by him ; for St. Paul's Text before mentioned faith , Omnia in ipfo conflant. All confijl m him. And again , Ipfe *• Peter 3 Y/j(j , earth vhichwcreofv.^ater,exifi-bytheword. And Solomon^ Incorruptibilis Dei fpiritut Wifd. I 7.' i" Pfal. 139.7. vlihxfan^lus implet orbem terrarum. The fpirit of wifdom fiHeththe earth. And the 8. Prophet David, H-'hither jloall I go fromthy Spirit, or whither {hall I fleefromthy pre-
'• fence> If I afiend into heaven^ thou art there ■ if I lie down in hell ^thou art there. Let
^f'' me take the wings ofthemorning, and dwellin the uttermofi parts of the fea, yet thither
III jhall thine hand lead me, and thy right handhold me. If I fay-, yet the darknejjejhall hide mcy even the ni/rht jhall be light about me, yea the darknejfv htdeth not from thee; but the night jh'neth aT the day, the darhnejfe and night are both alfie. Therefore it is his reall Spirit that filleth all things , and not any accidentall vertue , as is falfly imagined Ifay. ^^.i. by fome. And the Prophet I faias , Coelum efi fedes mea, & terra fcabellum pedum me- or urn, faith the Lord , the heavens are myfeat,audthe earth my footflool. And Jeremy, Teicin. 1? . 14- ^ «'/*'» C/' \erram nuncjuid Impleo, Do not I fill the heaven and the earth ? Now that you may know more particularly how this is done , hearken unto D^iw^ , Infapientia, Plal 104.24. (^ii^h be.') omnia fecifii , repleta efi terra pojfeffionetua ; Thou madefi- all things in wif- dom, and the earth ii full of thy popjfion or riches-^ he meaneth with his Spirit, which replenillieth, inadeth J and informeth all things. And therefore faith thefonof Iccl. T. 10. Syrdch,Sapientiameffudit Deus fupe>^ omnia opera fua , ^fitperomncm camcm fecun- dum datum fium : Godtowrcd out his wifdom upon all hu creatures, and upon allflefhy according unto the meafi:re that he befloweth it : That is to fay. The Spirit of wifdom is more or lefl'e in all things, according as it pleafedGod to impart it unto this or ,'if(d. 8. J. '^^''"^ creature. And for this reafon, Solomon inanorher place. Sapiemia operatur om- nia, wifdom wori-^eth or atleth all things. Which agreeth with this Text of t he Apo- Coiinch.it. (Ue, Deus operatur omnia in omnibus. Why fliouldwe not infer then, that this fpiritr 6. is e{tntiaily ,and prefentially in every thing?To conclude therefore this general dif-
co *e of the true Philofcphy, Mofes tcacheth us , that after the foundation of the Heavens and Elements, every creature that was framed or compofed of them, and lived and moved in them, did exill and was preferved by the felf-fame fpirit ; namc- lyj the Sun, Moon, and other Starrs in heaven, the feeds, trees, herbs, and fuch like vegetables, and the creeping and four-footed bearts of the earth , and fiflies of the feas. And lalily, Man was created, by one and the felf-fame fpirif ; bufGod imparted unto him a greater proportion of his Spirit, that thereby he might excell in perfe£lion all other creatures. It were too infinite to cxprei'ie and fet down the main fcope of this bufineffe in writing , as Scriptures do at large recite it ; for look into the works oiMofes,iht books oijoihua and Judges, the hifiory of Kings or Chronicles, the reports of Job , the Pfalms of David , the Proverbs , Ecclefiafics, C antiques, znd Wifdom of Salomon , the monuments of the Pri'/'/^wJ, thefubjeftof Ecclefiafticus znd Maccabees ; andIaHly,the relations or flories ofC/jr«y?andhis
Afofiles,
Seftj i: = Mo^iM ^Mlfofby. 17
j4pofiles, and we fliall find, that this facred wifdom, with her eCfentiall vertues and afts, inthevalt cavity of this world", both above and beneath, is the ground and firm foundation of all their doftrineand fcience, as well concerning naturall, a« fuperriaturall bufineffes ; or rather'tpuching the afts of God in his naturall Taber- nacles, or watry and humid- mantles, Which he' affumeth or putteth off at his plea- fur*, as Scriptures do teftifie. And yet I would have no manfo far to miftake mc, as not to think, that as God is not excluded from the creatures, foheis not inclu- ded by any of them. 1 will now defcend unto particularities > and (hew you how thiseternall wifdom is the fountain or corner-ftone, firft, of the higher Arcs, r\imit\\, oiTheologj , P hyfick^^ot the art of Curing, Aftrommj^ Muftck^ Arithmc- tlck^fGeometry^Rhetorick^zndTiittx thar,hovvthe4/ o-/ deth on his aft; then how true Morali learning , and Politick^ government is derived from the inftruftions and directions of this onely wife Spirit. And laftly, how all myftkall and mlracHlottsArts and difcoveries, are effected and brought to light by it, confirming that place in Scripture , where itisfaid, CaterAfH-^tancilUhttjHSy All fctences are bm the handmaids mto this wifdom. Of each of thefe therefore, in order.
CHAP. III.
If> this Chapter it is proved ^ that the true Sdphia or tvifiom , is the ground cf all Arts :
and therefore it beingrevealed or d [covered unto man ^ he may be taught
and infiruiled hy it^ as by the onely wife and efjenttall School'
miftrefs, in all fcience and knowledge.
INChrifto (faith the Apoftle) fum omnes thefaitrifapiemii & fcientU abfcofiditi. All Colof. ». j. the treafures of wifdom and fcience are hid in Chrifi. And Solomon y Sapientiam dat Pro". 2,6. DominHS, ex ore ejus prudent ia & fcicntia: The Lord giveth wifdcm^ and from his mouth ts prttdency and knowledge. And Ecc/e/iafiicus^ Thefiura^itfupervtrHmfcientiam&^ccUs.J^.ii. intc'.leilumiufinia : Wifdom will treafure up in man fcience , and the underjfanding of jufiice. And again, Ego doHrinam cjuafi prophetiam efftmdam & relinquam illam qua- Ecclui. 14.45. rentibusfapienuam: I will powre forth doiirine or learning as prophefie, and I will leav it upon fuch as feekj^ifdom. Andthe incarnated Word, or Chrilt Jefus, faid, Spiritus fanSlusvosdocebitomn'ia; 1 he holy Spirit will teach you allthings. And again, Cumvene- j^^ j. jg_ rtt il'e Sptntus veritatis doccbit vos omnem veritatem : fvhcn that Spirit of truth /?'^//]ohn. i6,iz. come, it will teach jou all truth. Efdras talted of that materiall wifdom, in the form of afierydrink ; andhewas fofull offapience , that he indited books of fcience 4nfdr. 14. jj. and wifdom, for the fpace of forty daies together, which his Scribes did regifter , as he uttered it by word of mouth. And5o 'omon faith, Sapientiam optav!,& data eji mi- ..., hi y invocavi & venit in ntefpiritus fapientis : I wi[hed for wifdom^ and under flan- ' ' '/• ding -was givenme; I invocated, and thefpirit of wifdom came into me. But left the cap- tious of this world fhould fay , that thefe words oiSo'omo^ were meant in another fcnfe, than in the conceiving of fuch{ciences,a5are comprehended under Philofo- phy, called Naturall;! wifh them for their better direction, to lilien unto Solomof-, who doth in this cafe fufticiently interpret himfelf, and that tothefimplelt man? capacity in this fenfe ; Spiritusfapientis mihi dawii efi , ut cognofcerem conflitKtionem miindi O" vim elementorum,principium, f;nfm,mediumquetemportim,folf}itiorKm muta- WiU. 7,17. tiones^dr varietates temporum fen tempeflaium, anni circKitMS, & ftellayum ftus, r.atu- ras arilmantiumy (^ animos feu iras befliarum, vtntorumfeufpirituum v'm, CT cogitat- ones hominum, differentias playitarum C^ rad'.cum facultates , etiam cognovi (j;i£C$^He flint occulta CT manifefla; omnium enim a tifex me docttit Sapientia : By the [pi 'it of wif- dom I came to k/'o'"' certainly , how the world was made, andthe power of the elements , and the beginnings end, and middle of times , the changing of the Solflices, the variety of times and tempefls , the compaffe or revolution of the year, thefcitttation of the Starrs, the natures of livinq^ creatures , the dlfpofitions and angry conditions ofbeafls the flrength of thewindsor fpirits , the agitations of mer., the differences of plants , andthe faculties of roots, jilfo I knew both what was hid and manifefl, for wifdom, the worksmifheffe of all things, did teach me. Out ofwhith words we gather , that by the revelation of this divine fpirit , he attained to the knowledge of all things;. Forfince wifdom is zhs. center, root, orcorner-floneof ,iU things , how fliouldthe center be known, and not the circumference ? being the circumference of all things is nothing dfe, but what it pleafeth the center to make ir. Ardforrhi'; teafon, this divine fpirit is ter-
D med
iS Mtfaicall Philofo^by. fiook. i.
^ med rightly of the wife Philofopher Hcrmcj , The center of every thin§, whofc cir-
cumference is no vvhvire, but yet it comprehenderh all circumferences that are.Wc may therefore colledt out of the forefaid Ipeech of So/onm/^ that wifdom difcovered Unto him ; Firft, all the ablhufe myllerios , which do concern the making of the world, as (bedidunto Mofes. Secondly, the nature and power of the Elements, with the hidden aft, and miraculous generation of the Meteors , framed out of an elementary iiuffe,and of their wondrous properties. Thirdly, the reafon and man- ner how the winds are produced, with the Altronomicalldivilionof the year, the fcicuation oftheftarrs in heaven , and their Alholcgicall natures. Fourthly, the neceffariesbdonging unco the art of Phy lick ; for he faith, xhuveifdum taught him I he nature ofa.'l living creatures, the cond- tions of beafis , the differences of flants^ and tbefacuhies of roots, &c. Fifthly, the fecrets of all thmgs occult > and therefore of the Angels, yea, and of God bimfelf, by confequence ; and in this is the myltery of Teuchite the T^^^o^'^J comprehended. But 1 wil prove this progrelfion more particularly, begin- (fcrr^.rtiernJJlning with Theology. . . . ,
valid. Touching 7/;c9/o?/,whii h is derived of Qvss, Deus,ot Cod ; and Aoyo$-, that is ,
or Thioltfy. f$rnic, orfpeech • cjuaji fermo de Deo, ihefpeech or teachtna of God i Solomon faith, that wild, 7.17. ^^iritusfafiefiU4i tra-'isfert fe ipfum tn antmits fanCtas, & amicoSff)ei, & pfophetas con- Jiituit, NtmtKem enim dil git Dens nlfi eum dom doth transfer it f-fone holy mens fpirits , and mak^th them friends ofGody and pro- phets. For Go.: loveth no man that dwel eth Hot vith wijdom. And again, Sapient iamfuis Vila. 9.10. (ffiktir Deus e fniit's ca'is, a tl rono {in^uam') gloria fua mntit Hlam homini, tttpr verfeiur fecum tn Lahore ut cognofcat quidgratum ft apud ipfum ; ilia enim mvit omnia. G dfenueth wifd^m out ofhn hoy heavens , from the throne ( I faj ) of his g.ory doth he Jcnd her unto man, that tt may be converfaat Andprefent with h.m in his /aPour^ that he may l^nowyvha. is acceptable unto him; for Jhe underjl-andeth all things. And in another "' • 9'i7' Tp\act, Except God had given wifdom,a»dhad fent hishoh Spirit ftomthe hii^ht^lplaces, n hat man couid have known the counfell ofGod'i After- thismanner were the waiesof Juch as lived on the earth correded, and men were taught the things which were pleafng unto God. For this reafon therefore Wifdom faith. Ego illumtnabo omnes f per antes in Ecd. t4.4f • Domtno, I will illuminate all thattrufl in the Lcri, Ego fum liber vita, tejl amentum al- tfftmi, & agnitioVirnatis : Ian>thebookj>flife,theteflamentofthemo^}high, andtht Fcclef. lA.l ». 'Acknowledgment of the truth. And Solomon, Sapienti* ccncupifcentla conduclc adrtg- Wifd.tf.*!' numperpctuum • 1 he def re of wifdom doth conduct unto the etemall Kingdom. And WiW. 8.4. again , Sapientia dollr.x efl difciplms Dei, & e/eilrix operum illim : fV/fdom is the mi'- Jirefs of the difci^line of God , andjhe that m^keth choice of his werkj. And in another Wifd. 8.13. place he faith , Per fapientiam habebo immortalitatem, I p^all obtain immortaltty bj wif- dom. It would be tedious to reckon up the confirmation of theTheologicalldo- ftrine, which is declared and made manifelt by this Spirit ; for verily, it was this ?V1 bodily org.ins, 1 mean their tongues , tofpeak, and their hands and pens to indite, all that Theologicall wifdom and dodrine which the new Teltment hath regirtred. And it wasthis Spirit thacfpakein theoldTeftament , by the mouths of the Patri- arks and Prophets, the efltntiall marrow of Di vinuy;and Therefore let us look back upon them, as being the literall fountain of Theology , under whofe typicallor graphicall inRruction, the hidden fpirit doth lurk, and may by the mytticall Theo- logy ealily be extrafted. 1 will proceed unto the next, which belongeth unto the iEviall world. Tbt/lntelkia In tpjo (faith the forementioned place of St. Paul) conditafunt univer fain coslis, tr EvitUwiild f've^Jjtoni, five Dominationes, Jive p'-incipatuf, five potejiates : In him are all things in hetnfnimme , whether they be Thrones , Dominations , or Principalities , or Poteftates, Colof.i.io. j\n£J3oain elfewhere, InChriftoinhabi.atomnis plenitudo divinitatts corporaliter , qui ' ^'^' efl caput omnts Principal fis & Potefiatis : In Chnjt doth inhabit all the plenitude of the divinity CO porully , who is the headof all Prncipalit'tes aid PoteJliUes , and in another place, ( h ijliis confliiniiur ad dextram Dei in coslefl ,bus Cr fupraomnem Privcipatum Epli.i.tc. ' ^ Poieftntim & Vircittem & Dominaticnem , &c. Chrifl is placed at the ri^ht handof Cod, in he.iven -^.ibuve all Princ'palitj ^ Pcteflates, yirtties, and Dominations , SiC- By which pl.ice f.ikc weomit >u thi'; time ,) it is proved that there is no fecret myltery compre- hended amongthe Society of Angels, either touching their creation, eifence, pro- perties or denoiiii nations , but will be lively expreffed by th's fup;rexcellenc Spi- rit , which only is .ible to difdofe all in all , becaufe he is all in all , and that in
every
Sed. I. MopncaliPhiloJbpbys ip
every thing , I defcend unto the next Seep , which is Altronomy.
Touching the elfential nature of Ajtronamj^ ic leemeth t o conlift on the Bafis or '" '* Foundation of this eternal Spirit , and therefore the wife fon oiSyrach faid: Sdfi- ■/*'"> '*'«fW- entU in coelis fecit ut orlretHr Umen i'ui.pcle/js ; IV.fdome madeanevei-failino ligbtto EccleTxT* arifem [he heavens : And it Oiould appear, according unto this Kingly Prophet's phrafe, that this Spirit did pu*^ his rabernacle in the Sun: howfoever feme men are pleafedby the corruption et the Text, to interpret that place in another fenfe, and that little to the purpofc ; for the faid Spirit fpeaking in her own pjrfon faith: Eijofaplentiagyrumcoelicircuivijola: I wifdome did comfafs ahom the heavens alone, - , •- » tfiatis, in her funny-Tabernacle ; and again Davidimh, God i»h,s ''^'fdomedoch p^ij^^V ntimber and count thefiars , and calleth them by ther names , whofe wifdome is innu- merable. Whereby it is apparent, that if in his wifdome or by this Spirit, the ftars were numbred and had their proper names ; it foUoweth that their vertues, courfes and properties, mult be beft known unto him, who hath created , ordain- ed and doth maintain them in the eliatethey are in: For Dav'td affirmerh , that^ every venue of heaven doth proceed from the Spirit of the Lord : and Efdras^ StelU funm ^ ' '*• datitfunt inVerboDei , qui & novit numeram Jlellarum : The Jtars have their foun- _.f. dation'inthelVordofGod, rphoknoweth the number of them : In this refpeft alfo, the gjjufjj j II Vio^hct Paruch hith It, SteU fum Dei: The ftars gave light t» their watches , and d'd rejoice at the Commandement of God: Hereupon it came to pafs , that when this Spirit did fight for Jofuah , Ife joC lOi ij. made the Sun ffandfti/l at his pleaf^re : He turned the Sun from It^ht unto dirknefs at Matih.s7. 4^ thefujfion ofChriJi : By it thenars in troops were ftirred up to fight in their order by J""^- $• »o« their inpiences againft Sifera : So that it is eafy to difcern , that as the heavens ana ftars were firrt framed , andanimatedby this Spirit to ferve as Organs, toadmini- fter unto the natural Fabrick of this world, fo alfo beyond the common courfe of the macrocofmicall nature , they may by the felf-fame Spirit that conamandeth them , and adeth in them as the foul doth within the body, operate, what, when, and how it lirts; andbedivertedfrom the ufual order to etteft his will, as well by altering the motion of his body, as aftion of his light and influentiall Spirit. Again tnuchingthefixt ftars, Js^fpeaketh thus in the perfon of this Spirit , Canfl t . ,« thourejtrainthe fweetinfltiences of the Pleiades^ or loofethe bands of Orion} Canft- thou^ J o • 'hring forth ATaz^itroth m their time ? Canfl thou guide Artlurus with his Sons ? Knoweji thou the cofirfedf t he heavens y or canfl thou fet the rule thereof upon the Earth ? Jcc. • As who fhouidfay, that no man is able to know the courfesof the ftars, or to difcern the powers or vertue of theirinfluences , fave only this divine Spirit, and that man unto whom it fhall reveal the true Art and fules oi Ajhonomy or -^Jirolo- gy : And therefore Salomon doth glory , in that he knew the courfe of the year, and difpolitions of the ftars, and the change of the Solftices by wifdome. /V5^p/i;«-,„.r. „ ,, ttam ^ (laitn he) novtSo/Jtawrummutatjones,(y an»i curjum, CT dilpofitMnes ftella-'; .1^^.^" y:,^^ rj- rum , &c. If thereforethe Artronomerwanteththistrue Artrologicall foundati- Otx^ikckcr^ a^,~^ on, all will be faulty and fabulous , asby the vulgar Afhonomy , which is for the ^^.s: mort part erronious and uncertain it appeareth : ] proceed now downwards unto the Meteora logical I Ko\ot\ , to fee how this Omnipotent Spirit worketh in the ca- tholick fjiblunary Element , for the producing of Meteors in divers fhapes and natures.
As for the Ait of this Eternal Ador or Operator in the ayre, water, and eSrch, ^^theUm^uU for the produ6tion of ATeteors , it is moft evidently expreffed in plain terms by ho- ,poJS,^"''"' ly Writ. Saith Job : Deusfapientiajua aptat pondus aert & appendit aquasin menfura, Meteorokgii jMcit pluvix flatuta , & viam fulgetro tonitruum : God by his fVifdome doth adapt a ]ohiS.2i., waight or ponderofny unto the ayre , andhangeth up the waters in meafure , and fiveth bounds or maket h a Law for the ram , andprepareth a way for the lightings of theThun- ders : In which words, he fheweth that this one Spirit of Wifdome , in whom is the poweras well of contraction orcondenfation, as of dilatation or rarifadtion, can, at his pleafure , make the aire more thick and ponderous , by condenfation , and fo reduce it into a cloud; or by rarifying it into a more thin and fubtile conli- ftence, render it in the form of lightning; and evermore the aire fo altered , recei- vcth his fhape or figure from the Alterer, according to the will of him who ordain- eth all things. And thus the clouds, the lightenings, the thunder, the comets, thefroft, hayl, fnow, and ice are created daily by this operating Spirit: But we have all this confirmed and acknowledged by many places of Scriptures: Sapientia ^ Dei eruperunt abyffi & nubes rare concrefcunt, faith Salomon ; By the Wifdome of ^° • 3'**^
D % God,
Mofaicall Philofopby. Book 1,
. Jyhe A^yjfe rv-"-! brvk,e openy and the clouds were turned into dew er raine : Agailij Ego
Eccief. t4. 6, jaj( nafictn nebula text vmnem lerram'. I H^fdome lik^ a mifl did covirihs vpho.e
emti., faith the fon of ^y-'^c/j J in theperfonot this Spirit, And again; Egoinal-
Eccfcf. 24. 7. t:J]imis hab'.u-.vi & Thronits measeft couimaatiubis : I ( faith Wildome ) ^/^
intht hi" heft places y andmy ihroneivAS a ptllar of c/ondi. Dem »ubes ejf'scit fapUu-
Job iS. 21.. ti.iy faith Job: God made the clouds by his fVifdome. ThisSp.nt maketb the clouds to af- fce>:d, it ca:.'feih the lightHitigs with the ra,» , a»d it bringech forth the wind out ef his
Pfal. 135.7- ireaftry, faith D^w^: And again: VeibojHo fno in terra cmi(fo, edit Dens nivem ftcut Li»am, er pruinam ftcm cineres difperglt: co-
Pfal. 147.15. ramfri'ioree-juscjUiSConftftcit'i G^db) his Word paffmgmuft [a'i\tly , and by hlsFoicC', beinv fcntouthpontheEivnh, dothbringfonhfnuw like wool , and fpreadcth abroad the frofUike a'ikes : who ts Me to con ft ft before his coU.} There are many thoufands of other places , which I can produce out of the book of Verity , to prove that all Meteo'alogy is founded on this Spirit. But becaufe I will fpeak of this point more at large in my lalt Book of this prefent Treatife , where I doexprefs the trucHi- liory of the Meteors , and open the errors andfalfities of the Ariflotelian Meteoro- logy, I will only conclude with this confefilon, of the wifeft Philofopher Salo- mon: Novt (faith he) virtmes elemcmorttm^ & vtirietates tempornm five tempefla- ttinty & ven$orum, feit fpirlttitim vires , nam omntHm Artifex me docfttt fapientia. I
Wfd 7 ^''^ ^^^^ power of the Elements^ and the varieties of timss and tenipejts , and jlreagthof
8c to ' ' '^^ winds^ for Wifdome the work^mijhefs , of all things taught them Me, Whereby ic
is evident, that lliee who was the marxr of the Meteor s, and was by Confequence
the moil skilfull and belt acquainted with their natures , did inftrud him in them.
I will now fpeak a word or two of Phypck^
Phffick, Concerningtheexcellent/^rtof Phy cl; , or Medecine, the Wifeman faith:
■^ Deo cfl ornnismedeUy FromGed connthtvery kind of healing or curing ^ which
Ecclcf gS. i. being fo, it is certaine thattheonly A£tor in healing and curing, is immediatly
Pfal. 107. 10. from this all-working Spirit, and therefore the Kingly Prophet haih it, Hefendeth ' his f'Ford and healeth ti.^em , and deliverctb them from iheir graves. And Salomon \ But
Wifd. itf. 10. the teeth of the venemoHsdagonscoHld not overcome thy child.ren^ fjr thy Word came to help them, and he.iled them y cve-'J thy fVoyd,0 Lord, which healeth a' I things: for thou haft thep-)wer of life and death , 3ic. Mark wellj Even thy Word (faith the Text) which healeth all things : Now this divine Word , is the root and fountain of this eternal Spirit of Wildome : and therefore the Bafis or foundation of healing is in him, and coniequently from him all the mylkry of healing doth proceed,
I Cor.ii.4.9. vvhich alio agreeth with this of the ApoiUe, There are divers gifts , bmone andthe fame Spirit ; there are divers oPeraiions^ tfnt God is the fame , whi.h worl^eth all in till', but unto one is iriven by the Spirit the word of tVifdoaie , and y.nto an other the eft of healing: Now that this Omnipotent and all-operating Spirit is that Wifdom which giveth life and health to every creati;re , it is made manifeilby many places of the
Prov. 2.7. book of Verity , faith the Wifeman : Sapientta caftcdiei fa'itrem : m/Uowe will pre- ferve hea 'th : In Sapientis. dtxtra eft longitudo dierum : In the right-hand of wifdame
^'°^-^'^^' isthelen(rthofdaies: Eft linni^m vit£ Qmnibfts ^rft apprehef
rov. 9. jj. ^^^^ of Life , tinto allthent wh'ch cm pofff he' : where it u meant as well of body
as ot foul, asirdidappear, by thofe cures which Chrilt and the ApoHles did effeft,
by the means of this Spint , upon x\\iZ3.x\\i:Sapientiam ^uiifiveneruynvenietvitam di'
. 10. 9. hauriet fahttem .■: D' mino: Hi that hath found wifdomc, l^all find life, and jhalldrait' or
Wifd. 9. 1?, "trratl health fromthe Lord. And in another place , If fa hos c]i*ife obfervant a dolo- rJ>ui liber AVit '. wfdomeprefeivcdfuchfomdolours^uobfervedhtr. And again, Sa- piemia fanati funt cjnicunqi'e placucrtnt tibi, o Domine, a priKCrpio •' They were healed^ O LorW whrf'/evey havep'eaffd'hee , fom the bcginiing: Yea verily, each prudent Reader ought feriouHy to underfland that there is not an animal , vegetable, or mlnerall, bur hath and receiveth immediarly his curative aft from this Spirit. And
Ecc!cl.j8. 4. therefore rhe forefaid Son Sjr.'.ch fiirh: AltiftimHs de terra creavit medednan*, dr vlr - ' pruiens non abhorrebit ilLim : 7 he ma^} h'nk h.tth created medicine of the ea th, andthe
fVfs man r.ill not defpife it ■ whereby we may difcern, fird that the trees, herbs, roots and miner.ills , being of fprings of the earth, were ordained by Go means of curing and healing of men, and then th.it th: gift or aft vvhich is imparted untothem, is from this Spirit of wifdome, forafmuch as it is faid , to be in all thmgs, and to operate all in all in them, though after a divers manner, as the Apof-.lcdothaffirme , confirming in this the Wifemans faying, before recited:
WilJ. itf- I ' ^'erbumtuumfoKans omnia: Thy word which healeth all things: And therefore he
inferred
Seft. I. Mofaicall Fhilofopby, . at
inftrred, Nonherbanec ma'eqn)a:e , fedvo-botno fniKanie omma: not In herb or p! ai- fl-er , bat by thy word which healctb all thinis; If the Word therefore heal all thinc^s then nothing can cure bur the Word or the ipirk of wifdome, whofe Fountahi is the Word , as is proved before : But feeing rhis incorrufttble Spirit of God us m things , and lince it is the fmft ncuvc a>:d movable thing in this worlds ayidfnwc by his Wifd." 7, \\i pir.ty he fey:etrateth through all , and alieth in all -^ W^hat fhould hinder me or any good ChrilHan elfe to fay, that he acteih all in all , in and by this word of himself, ^" andbyhimfelf, and that immedijtly ; and therefore not any Creature of it felf, orby itfelf, as the Penpaietickr'odrine doth molt erronioufly , and, to the fe- duiing of true Chrillian hearts from their Creatour , publifli unto the World, al- luring them thereby to derogate from God \A?ho is all in all , by arrogating abfolute authority unto the Creature, in making and ordaining fo many effentiall diftindl fubiltertiate agents, which muit (forfooth) operate per fe : as the Sun, the Starsj rhe winds, the Elements, and the compounded creatures , as well imperfectly as perfectly mixed? Verily in fo doing, they make the world believe, that the Or- gan doth adi perfe , effentially , and not this hidden and centrall word , or incor- ruptible Spirit , exifting in every thing , which is the fountaine or foundation of the true (rocpM or wifdome, and the main mark or StimmumbonMm , which the true Philofopher or Lover ofwifdome doth ayme at: Therefore doxhSalomou^ thzPro- phcts and Chr'ft, with his fandified followers, exhort all men to be -^imatores vera Sapientia, Lovers of chiswifedome ; in whom is all AcV , as well intelleiiluall con- defcending unto the fublimation of mans knowledg, as more materiaii, namely operating to vivification, vegetation, and multiplicar ion. But of rhis more at la^^e in another place. I will return unto my purpofe, and conclude this brief dif- courfe upon the truePhyiick , with SfMmons confelTlon , who fayeth : Per fnpier.- iiar>* novi na tura-i animalitim , & trM befliarum , & differentias vir tutesradicum-^ irtio tjuafunt occulta et m.twfe]la,mihi pate fecit omnium art'fex Sapientia; By wifdoffre lkj^:ew the natures of living creatures , the ^i-'iging cond'tions ofBeafls , the differences of plants , andthevenues of roots ; yea^ all the my fieri es of creatures , as ■well occult as manifefl- , were revealed unvo me by wifdome , which is the worker of all things: Whereby neargueth that wifdome , even that heavenly Spirit, which did beHow on heibs , animals , and minerals , their virtues as well hidden and fecret, as apparent and evident, even that eternall Word which is all in all, and opera"" tethor aclethallin all, and therefore can only teach and inftruiSt by an externali revelation , what he internally dorh , and by what vertue he operateth in each creature; and although Ethnick Philofophers and Phyfitian^ , have by prafticall effefts, orfenfuall obfervations , and demonllrations a poflerieri, found out the occult properties in plants, as for example,ofthePiony to cure the falling-ficknefs, oi Herniir a t^ refpect the rupture, o{T»JJilago to be proper for the Lungs, ofE«- fhrAg:a tobegocdfortheeie-fight , oi^hectiea and V'ljcfts ejHercinus to prevaile againll the falling-ficknefs, &c. In animals, of the Toad to Ranch blood ; of the Jilfarshooi , and alfotheFrcg, to cure the falling-ficknefs ; of the Scorpion, chiefly to cure the bitings of the Scorpion, &c. yetbecaufe they are ignorant cf the centrall grounds of i/wp^f A/ and ^wnf^f/y , which confifteth in the Volanty OK Noliimy oi one and the fame Spirit , they can give no other reafon for fuch hid- den things , but only that they are ab occulta proprietate, of a hidden property. And in fine, can fay no more but that they are m//^, (juiatalia: and fo we receive from thefe learned Doi3:ours , nothing elfe but Ignotum per ignotlus , A thirig unknown by a more rirknown : To conclude, it is Certain that Salomon\tv:x!6. fo much of the nature of Planets and other creatures, by thedifcovery of this Spirit , that It wasfaidof him , that hewasinliru tues of all vegetables . beginning even from the lowly Hyfop, and fo mounting unto the lofty Cedars of L/^^»w. Having then in few words exprefled unto you the power of this Spirit, in her documents of Phyfick or Medicine, and proved that fliee is the Bafis or ground of every fanative property in the world, I will fliew you Ln the next rank , her aft and vertue in the eflentiall Mufic\.
Touching the harmony of this world , and how every fublunary element , and Mrt^th fuperlunary fphear, are difpofed by an effentiall kind of fymphoniacall accord, the whole file of Scripture doth confirm, that it is effected by this vvifdom. Again, the wife-man exprefleth the wondrous effects of this Spirit , in thefe words , Infeele- mer.ta dam convertHKtf^ r, ficut in organo cjftalitatis fonus immtitatur & omnia fuumfo- Wifdj if. If, nttmctifiod'-Mnt, gic. iVbilJl the elements Are converted in themfelves-^ as the fonnd is con- verted
11 MofaicallPbilofopbji. Book z*
. J- ■ vertedinA»Orr^*» of quality, and all do keep and ohferv: their frofsr foKnd, gjc. But
""is." thiApo(tledoth more excellentlyexpreffe this, in thefewords , InChriftoccnd'ta 19. funt univerfa m coelis & in terra , & umnU vljibtlia & invifihilia per ipfntu & in ipfo
*•• creata funt, Ipfeej} ante omnes & omnia in ipfo con/f ant. Jnipfo comp/acuit omnemp/e-
MitudinerH divinitatis inhabitart , & per eumreconctliare omnia in ipfo ^ pacif cans per fanguineni crncis ejus five (jud imatis fve quiz interns funt : ^11 things are made in ChriQ-yin heaven and in earth, and all are created bj him , and inhim.,aswtllvifible as invi fb'e, he is before all, and all . '0 confifi in him, and it pleafed all the plenitude of di- vinity to dwell in him, and to reconcile by him in him f elf , pacifying by the blood of his crofs, all things bath in heaven and earth. Lo here the perfect anacatholick fountain of all harmony, the taker away of difcordboih from heaven and earth, and the pure clfentiall, and formall love and fympathy of this world; and therefore by the wifeft and moll mydicall Philofophers he is faid to be , Vinculum fat Ugamentum elemento- r«w,the band or tie, whereby the difcording elements are compelled unto an harmo- nious accord : After the imitation of whofe melodious tunes and concords, all the accords of our externall mufu k, as well vocall, as inrtrumentall, are typically fra- med, which are in refpe£t of the true and eflentiall fymphony of this fpirit, even as alludowis unto atruefubje rithnietickand Geometry.
Asforthefetwo Arts J the wife-man doth include them hi thefe few words, Ow-
■ Artthmmckf ;,,^ menfura nnmeroctue & ponders difpofnijii feu temperafii ; Thou hafl difpofed or pre^
Qtometry. pmtionedall things in meafttre , number, and weight. In which words, by wtf
( meant, the progrcfie into longitude, latitude, and profundity , which this Spirit
' — j — made in his emanation, from the point unto the line, and from the line or root un-
.' to the fquare, and from the fquare unto the cube. By number is meanr, thofe A-
^\ rithmeticall dimenfions in progrelfion, whereby this Spirit iffued out of unity in-
\ 1 ■ to multitude, as from i unto 10, and from i ounto a 1 00, and from a hundred un-
;_— ! toaiooo; namely, from God, who is the eternall point or unity , unto the firft
articulated number, which is 10, and it reprefents the ceviallor angelicall world,
which is the tir*^ degree of compofuion ; and from i o unto a lOo, which argueth
the compolition of the temporall world ; and from a 100 to a 1 000, which point-
eth at tlie compoutid creature of the Elements. So that hereby each Chrlftian may
fee, how God is all , and in all , and yet without all ; and, as the Text hath it, in
hsaveny in the feas^ in the abyffe, andin hell. And for this reafon, the Pythagoreans
did include all things under thefe three principles,-! , 2, 5. whereby they attributed
I unto God, in his abftrufe being ; 2 unco matter; and 3 unto form, under which,
all arecontainad.
Butofthisl will declare my minde more copioudy, whenlfpeakof the eflen- tiall principles, of Sympathy and Antipathy; namely, in the firrt Book of the fe- condSeftion of this prefentTreatife.And therefore the patient man,in iheperfon of lob. }8. 4. jEHOVAHjfaith ih\i$,Ubinameras quando fundebamterram} A t.nuntia,fi nofti inteH!- gentiam. Qjiis difpofnitmenfuyas ejus, aut quis extendit fuper earn lineamf fuper qua %afes ejus defixttjunt > aut quit jecit lapidem ejut angular em : where wafl thou rrhtn I did l/iy thefoundatons of the earth ? tell me, if thou hafi underflanding, Who difpsfedof the mcafures thereof ? or who didjhetch forth upon it a line> upon what were her founda- tions faflned} or who laid her corner-flonc} Whereby he argueth, that by this Spirit, which is the corner-rtone , or foundation of every thing, ( for without it, nothing J, , ismadejOrcanexill,as St. yo/'wdoth te(iifie') not onely the earth had his Geome- trical! diinenfion, fcituation, andp')fition ; butalfothe Sun, the Moon, the Stars, and each thing elfe , both inhenvenand in earth, havea'Tigned them their weight , proportion, magnitude, and limited feat in the world : Yea verily, by it, the aire , ov proportion and weight , is carried and framed out into the ftiapes of Meteors ; for the fac red Text hath it , Deusfapientia aptat pondus aeri & appendit aquas in men- fura : God by his wifdom doth adapt a we ght unto the air ,and imparts a menfura^ V pro^ lob.1S.r5. jiojrtjonuntothe vatersor clouds. Iwill Aiew now her power in the fcienceof ^A«o» rick,\r\d Oratory, and prove in few words , how (lie is alfo the exacle(t Miftris in thofe Arts , as alfo the onely effenri all mover in the fpirits of men, to makethetn truly eloquent and perfwafive; andwichall, flieisthe elfentiall Magnet in the O- ratours vmce , which can draw and attraft the auditors minds to lilten and afFe6l the organ, by whom flie is intended to plead by. Exod. 4. !©.-> Saith Mofes in his conference with this divine Spirit, Nonfum virfacundus, neqi Rhetorici, unquam anfeafui , tif qtiidem ex quo locutus es cumferve [uo ; fedimpedito ore, & im~
f"
Sea.u MojaicdlPhilofofby. ij
fediti lingua, [urn. Tunc dixit Jehovah ad ilium, Quis jlatuu os hominunty ttttt quit (la- iHtre fottfi furdum a-jt mHtum ? Nonne Ego ejii ftm Jehovah ? N»nc itaqme ito & eg* adero eri tuo & docebo tequd te loqm convemt. 1 am not an eloquent man , neither havt ever been fa, no verily y riot from the time that thou hajt fpokf mth thj/firvant: But I have an impediment in my mouthy and am defeElive in my tongue. Then fat J Jehovah un- to him, fVho hath made the mouth of mani or who can makj deaf or dumb} Is it not Iwht am Jehovah} Nov therefore go thy rvayyandlvillbervtth thy mouth^and Iwillteach thee what is fit for thee to fay, &c. In which file of fpeech, God teacheth us, that elo- quence, and apt difpofition of words', fentences,and fpeech, both in the Rhetorician and Orator are from God; who can give it or take it away at his pleafure. And therefore the Evangel ilt fayeth in another place , Erunt omnes docibiles Dei ; or, doHi 1°''*' *•♦?• ^ Deo ; All ^hall be taught of God, And the Prophet hath it Univerfi fiiii tui funt if^^rj^^^t doRi a Jehovah ; All thy fons are infhutled by Jehovah. But Chrift exprefleth this in fuller terms thus ; Spiritus fanElus quemmittet Pater, tile vos doceblt omnia (S" John. I4.i fuggeret vobii omnia ejuxcuncj; dixero vobii : The holy Spirit which my Father fen- deth, even he fljall teach you all things , whatfoever I jkiill fay unto you. Now that this fpirit is that eternall wifdome which cffedeth and excitcth this Rhetoricall and Oratoricall fun6tion,the fcriptures teliifie in other places, SapienJa (faith So- Wifd. lo.ir. iomon) aperuit os mutorum, & linguas infantum fecit difertas ; Wifdome hath open- ed the mouth of the dumb, and hath made the tongues of children eloquent : And the Sonne of Sy rach, Sapiens apenet osfuum in oratiene^ 1 he wifeman willopen his mouth £^i _^ in 4K oration. And again, Tanquam imbres mtttet eloquia Sapiemia Sapientts, et in orati- ene confitebii ur Domuo. The iviflome of the w.feman will fend forth her eloquence likj (t fhowre, and in his oration or fpeech will cjufejfe to the Lord. I could exprefle many oth :r examples out of holy Writ, to confirme this more amply ; namely that all Rnetori- call eloquence is from this good fpirit of wifdome : but for brevities caufe I will -■ paffe them over that I may proceed unto the Mechanick Arts, and prove unto you that their inventions did originally proceed from the doArine of this good Spirit, thoughfouly commaculatedby the fuccelltonoftime through the fcarrs of Envy and Ignorance.
As concerning Mechanick arts , we find that the invention and fhaping forth or Mechtntck. making of Garments was derived from the inftruftion of this fpirit. Loqueriscun- Arts. His Sapientibui corde (faith Jehovah to A^ofes') quos replevi fpiritu Sapientis : ut faciant Exod. i8. |, veftes Aaron, in qHtbui Santlificatus mmijlret mihi,Thon jhalt fpeak^untoali the wife in hearty whom I have filled with the fpirit of wifdome , ti makj h,ibi/ement.'for Aaron^ in thewh'ich he being fanill fed may minifler unto me : Alfo all the inventions ofGold- fmiths works, and ofthe Jewellers artifice, and Carpenters with the Sculprersof wood, did proceedfrom thisfountaine of knowledge ;and therefore Jehova faith unto Mofes, Ecce vocavi Befeleel & implevi eum Cumfpiritu Dei, fapientta, intclUgen- tia et Scientia in omniopere, ad excogitandum q.nicquid fabrefiert potefl ex auro & or- £,i,d, jj^ i, gento & artymarmore et Gemmis & diver fnate Lignorum-.Dedique ei fociumOoliab & in corde omms eruditt pofui Sapientiam ut faciant CHnEtaqu£ pracep'i tibi. Behold I have called Befeleel, and I have filled him with the fpirit of God, -with wifiome ur.de'-fianding and Science in every work^^ to invent and find out every thma that may bt fajhioned out of Gold, S Iver, and Braffe^ of Marble, fretiousflones , andv.iricty of woods, and I have gi^ ven him ft^ a companion Ooliab : and in the heart of every wifemanj I have infufed wif- dome, that they may effeB , what I have commanded them. By which words it is evi- dent that the beginning of every true Mechanick Arr, is this fpirit of God, in whofe only power it is to teach a man all things : but this isconfirmed elfe where more plainly. Mofes faid unco the children of Ifrael , £cce vocaveric dominut Befelee ', im- pkvitque eum fpiritu Dii, Sapientia^ et intelltgentia, et Scientta, etomni DoHrtna, ad excogttandum & fac'endum opHsin auro & argento , & £>'e, &ferrOy fculpendifque la- j^xqA.H, pidibus dr Of ere Carpentaria : Quicquidfabre adtnveniri potefl, drdit in corde ejus; Osliab quoqi'^mbos erudivit fapientia ut faciant opera Abietarii Polymitarii ,ac Plumarii de hy- ac, nt ha i^ purpura, coccoqnebis tin^odr byffj CT texant omnia, ice. Behold the Lord hath called Befeleel, and hath filled him with the Spirit ofGtd, with wifdom, with under- flanding, and with fcitnce or knowledge, and with all mjnner ofdoilriKe or skjll , to lu- vent and mak.e wor^ in gold, in fiver, in braffcy and iron , and in graving offioneSy and in the carpenters werk^of carvin f . whatfoever can be invented in workmar.^ip^ hath he put intfi his hear.'y and into that ofOol tab hi-s companion. He hath infiruBed both of them by ■wifdom. to do the workj belonging unto the Carpenters art, and unto embroidery, and wea- ving,and needle-work^^ inblewjtlk^ and in purple, and tn fcarlct , and in fine Unnex^ even
tt
Z4 ,^rvMofaicall Thihfofby: Book z.
to do all manmr sf workj 3 and fubtle inventions, ^c. Moreoyecby wifdom Noa fuit in ArcajlritnuritinJlrHilHS : Noah was infii ttthd in the building of the yirke i And ' * " therefore the text hath it : Sanavit Sapientia termm, per contemptihlle itgnum }.tiflum. gubernans : Wifd^m rejhred the earth , gutdifig the jufi man by a, contemptible peece of wod. By it the Art otMufick was revealed unto 7«i^
Gen. ai. y^/^ Fater Canentium Cithara & Organo, He was the Father or beginner of play in* on the Harpe , and Organ : And l hbaUCain was the Inventor of iron and brafs works', Foritisfaid, Ipfe fun malUator & faber ^ incHnilappera Smith or hammerman-, being cunning in all works of brafs and Iron. Again, Ada Ju- bal was Father of them who dwelled in Tents, and Prince of Shepheards. To conclude, there is no true Mechanick work, but had its originall from this Spirit, in whom only, and in nothing elfe, is the gift of teaching all things. I come now to the moral! and politick Arts , which doarife from this radicall Spirit.
Mordl Fbiklo' All Morall Difciplinealfo, hath her root and beginning from this holy Spirit
J*/. of Difcipline, as bythe whole file of Scriptures vveare taught. And it was the
effentiall voice of this Spirit , which did teach the Chriftian world, by the mouth of Chrilt Jefus , to embrace and follow goodnefle , and to efchew evill. I will not fay much therefore touchingthis point , but will only in few words fpeak un-
Prov. 1. 7. to our purpofe, with the Wifemans mouth: Sapiemiafervat femitas ju^nite, vias faniforumcMftudiens : W.fdome doth cbferve the paths of Jnjlice ^ keeping the ways of
Frov. .9.^ the Saints. Per earn intelligesjujtitiam, & judicium,
■v»'S'»- nam; Jiintraverit cor tuHm , conftlium cuftodiet te , Prudentia fervablt te. fer earn
eruerls aviamaU: Te cufiodiet amttliere ex tranea. By w'fdome ( Saith Salomon^
Prov. 7. ? theujhalt ttriderjland lujttce r.nd judgement, equity , and every good and flraight way. If jhs ihall enter into thy hen; t , fhe will fave and preferve thee with prudency : By her thoufhah be drawn from the evill way y jhe willpreferve thee from the flrange woman. Alfo, Sapienti'adocettemperantia'n , prudentiam, juflitiamf & fortiiuili'iem , quibus^
Wirj. 8. 7. utilius nihilin vita hominibt/s : IVifdometeacheth temperance, prudence , jujhice , forii- tudfi than the which nothing is more profitable unto the lifeof man. In another place,
Prov. 8. 14* Sapientia e(l, confil!um,itquttas,prudentia, & forinudo: Counfel},juffice,prudencs, and fortidtue, is of wifdome. Where is exprefled the four Cardinall-vertues , which are the pillars of Morall Phylofophy; For in Counfell, Temperance is confider- ed , and then there is Juftice,Wifdome, and Fortitude. Again, theSonof i)r4c/;:
fcclus. *. Ji. In S:tpiemia, eft Decor vit£ , & qui operatttur in ea non peccabiint: In wifdome is the comlinefs of life , andwhofo operateth in her ^ will not ^n. Now you know that fin is the breach of the Law , and the Mofaicall Law is grounded as well upon the Mo- ral 1 rules of behaviour , between man and man , as in mans duty unto God. And
Wifd. 7. II. Salomon, in another place, CumSapientia venerunt mihi omnia bona , & innum.'ra' bids hotfejlas per manus illius : IVith wifdome came unto me all good things , and inn U' merab ehoneft) f-om her han^s. To conclude , this isexpreffedunto us more really and to the quick, in the Text above mentioned , Sapientix labor a mannas habc»t'
WJIo. 8. 7. virtutes; fobrietatem emm & fipientiam , jufiitiam CT virttitem docett quibus in vita hemitttbHS nihil cfl utiliin : 7 he labours or work.s of wifdome have great venues : Fer jhe teacheth fabriety and wifd'.me , fu/lice and vertue, than the which there is nothing more prof table or commodious in this life. By which places , and many more, which I coold p-oduce , it is plain, that the InRruclrix and foundation of all Morall or Ethicall doftrine , is the Spirit of true wifdome , which defcendeth from the Fa- ther of Light.
Volicy. As for the true and fincerc Politick Government, which belongeth unto King
Princes , and Mngift.ates of this earrh , we finde ir warranted by Scriptures , chat wifdome is the root from whenceit fpringeth , if it begood : For we find in one
aChron.i.io. place, that Sapientia facit Rcgim, ut digne reqnet in populum: PVifdomc makjth a Kino to govern or raigne over hispeiple worthily. And Salomin , Sapientia Re;es ren^-
Prov. 8. 15- nint & i'eaum-condhoYes]ui}adfcernHni: By wifdome Kings dor a' gne, and the Lav- makers do difcerne jhJI th.'n'TS, Again, Sapienti.iPrinCipesimper.tnt, & Poiemesde- cernunt Juffitians : B' wifdome Princes dogovern or command, and powerfull men d? d?-
Bcdus. 9. ti-cern jujlie-'. And elf;where, Sapiemia f»elior efi quam arma bellica: Wifdome is
Ecclus. »,. \6. i,^iigy ify^„ armor of war. And Eccleftaflicus : Saplcntiam qui audit, judicakii Gentes: He whirh hc^reth n if lime 'hall fudce N.iiions. Sapientia r.nniflrabit in medio ma^naro- rum& mconfpelt'! Prxfudis app.nebit : tVifdome fhall aiminifier in the middle of the
Wifd. 8.10. Nobility y ard Ihall arpear in the ft^ht of the Pre/ident or Judre. And Salo?non, nfter the manner of a confelFion, f^.iih : ObS.tpicntlam babebayn cUritatem apiid turb '/, e^ ho-
norem
Sed. I. MofaicaltPhilofofby. zj
riorem apnd feniores : juvenk acuttts Inventar jttdich, in confpeEitt potent inm admlrA^ilis ero. For my jvijd^m i didjhne among the people , and v>as honoured among the Elders ^ beinq buiajoung man I ^all be fonnd^xrp in jtid^ment^ Mdi" the eyesofthe potem I Jhalfappear admir/ible. Again, Per fapienciam d/fponampupu/os, & nationes mihl erunt wifj_ g ,^^ fubdiitt: By wijdom I will order the peop'e, andnations will befnbjeil unto me. Sapien- Wifd. g.iy! itmtimebuni andientcsregeihorrendi. Obfapientiam ma'titudini videbitur bonus y& /« Wifd, p.ia. beih fjreis: faptentia ded:tcit mem dijponam popttlum tUHmjufie. Fear full a»d dreadftsU potentates hearing a wije man, will be afraid. He will appea-, b/reajon of his wifdom, good in the eyes of the multitude, and vali.im tn war, fflfdom direfteth me to difpofe of tije people iupy, &c. By which, and many other places, it appeareth, that the divine wifdom is the ondy guide of true government in every Common-wealth; and where her rules are not refpefted or followed , that government mutt needs pro- ceed of worldly wifdom, which is terrene, animal, and diabolicall.
Lartly, I will conclude and fini{h this Chapter , with the miraculous and fuper- MirtcHlous $f naturall eflfeds itproduceth , and the admirable afls which it bringeth to pafle, \>e- fuferiuturtM yond the capacity of mans imagination ; fo that the man which is partaker of this '^*- divine ^genc , and can firmly unite it unto his own fpirit, may do wonders : Sapi- entiatmrav:tinAnimamferviD:i(J^[oJis; & Jtetit coram reges horrendos in portentis ^-rt g & fignis-.Tranftuiit Ifraelempermarerubrttm (^ Inimicos d'lmerfit. IVfdomentredinto ' ' ' the foul ofMofes , the fervant of God ; and he ftood before mighty Kings in prodigies an i fgnes. He carriesl Ifrael through the redfea, and drowned their enemies. Sapient fa mu/tiplicemexperientiam docet,namfcit illaprteteriea, de finuris aftimat, fcit verfutias^-r, „g fermjn'tm,& folutiones Angmatum} fgna& monflraanteq'.am fant pri£fagit,eventtu tjHoque temporttm Qrfeculorjim, IVifdom teacheth manifold experience, {he is actjaainted With thin « s that are paft, andju igtih of things that are to come. She underflandeth the witineffe of faeech, the folntions of xniam t's or riddles, and knoweth/ignes and prodigies before they appeare, (he is alfo famtliar with the Events of times a.nd ages ; And the A'do- x Cor. ».io. lilt, Spnuus omnia fcrHtatur,etiam profunda Dei: The fpirit fearcheth out all things^ even the projund & infcrutable things ufGod;h was that by the power ofwhich,Tr/«f was John. 1.8.9. made of water, five thoufand perfons were fuflained by five loaves of bread , by it Chrfi Jo* did wa.k^fafely upon the waiers , did cure one that was blindf em his nativity: didraift ^*^^- ^^.JJ. Lax-sirusfrom the deady d^d enter into the Chamber where his difciples were (etiam claufis l°i!"' '* '*_ ^anuks,) hsdoores being fhut; did caufe an infinity of fifhes to be taken ; compelled the wind iQ^^n^^o'ig] andjtormeatfea toceafe, and be obedient unti his command , didcafiout d'vellsfrom Job. 21.9. fuehaswerepojfefid , So alfoit \y3&ii'jzA,figna&prodgiainvirtutefpiritutfanEli Luc. 8. 14. effecit Chriflui per Paulum, Chrifi did effeii fignes and prodigies by the vert tie of the holy ^"^" *• *7- fpirit by Pant. By this Spirit, y^dambid virttftem co>ttine»di omnia^ the vertue to com- ^^^' 'J-'*- prehendall things : AndSo/omon d'dbyit underflandthethoHghtsofmen , andknew all wifd. 10 i. fhingswhich wereoccultand hid ievi. To Conclude, Ai^fes^ jofhtah, Gideon, SamuelyVfiid, 7. I'o, Daniel^ EliM, E/ijht , with the other Prophets ; Judas AlMcabxits , Chrii and his Apo'Ues, which were all the obfervant difciples unto the true wifdo n, did by her fecret art and operation , bring to pafle all thofe miracles , which are mentioned intheholy Teftament, both New and Old, as each man may find to be true, if ha willbepleafedtomakeadueenquiry into that holy (lory. But all this ismoftapt- Dan. a.it. ly exprefled by the Prophet Daniel, in thefe words ; fpfs revclat profun la & ahfcan- dita, & Hivit in tenebris confiituta, & lux cum eo eft : He is the reveaer of thin as that are profound and hidden, an i under (iandeth the things which lurkjn darl(j!ejfe,for light dwelleth with him. All which being fo, it is molt app.irenr, thatrhereis no art or fcience, whether it be abftrufe and myfticall, or manifeltly known , be it fpecula- tive or prafticall, but had his root and beginning from this true wifdom, without the aft and vertue whereof, no true and effentiall learning and knowledge can be gorteti in this world , but all will prove baitardly or fpurioudy begotten , having their foundation not upon Chrilt, the true ground, firm rock , and (table corner- Hone, on which all verity is erected, forafmuch as onely in him is the plenitude of divinity ; but placing the bafis or foundation of their knowledge, upon the pre- ftigious fands of imagination ; namely, after the inventions or traditions of men , and according unto the elements of this world, from whence they gather the fruits of their worldly or human wifdom , that is quite oppofite in effeit unto the true wirdom;namely, rh ^ eternall one,vvhich hath his root and originall from God, and nor from man. And therefore touching this kind of worldly wife men, or Eth- ijick Phitofophers, we may fay with the h'^oMQjEvanuerunt in imaginationibusfuis , Rozn. 1. 11, 7 hey vanijhed and came to nought in their 1 ma a- /'nations.
^E CHAP.
z6 M&fiicallPhihfofby. Book. i.
n;
CHAP. IV.
Of the falfe jvifdom, fpunous Philofofhy And Phi/ofopher', with (heir marks or char alters.
rOw that I have fufficiently expreffed and difcovered unto you, the nature and leffence of the true vvifdom, and confequently oftheeflemiallPhilolophy , and Philofopher: it will be moft convenient and neceflary, that I defcribe unto you the falfe wifdom of this world , with the frail Philofophy which isgrounded upon It; andwithall I will delineate the characters and marks, not onely of this kind of wifdom, but alfo of the Philofopher, which is hatched and nourifhed from that fpurious brood, or misbegotten offspring. The ApoftleSt. Jamesimh Thatasihe truevpifd-.m wh.chnjrom ahovcyis jirjlfHie , iheif peaceful J ^ gentle ^ fwafible,fullof JamcJ. 5" 7« ^^^^^ and good frnit^ not ]ndfing, ana without emulation cr hypucrifj: So contrariwife. Tarn. ?.l4.iy- ^ ^^f wtfdom which n not from above ^ ii eart'dj , animAl, or fenfuall , diabolically and contradiiteth the truth, and confequently is litigious, immodelt, unfwafiblt, void of fruit,full of emulation and difpute. Now as the foundation of the firit i^ Jefus Chrilt, forafmuch as he is the true wifdom ; fo that of the other, the traditions or inventions ofman;animat^;d and introduced by the devill, which made the divine Philofopher fay, in putting a difference between thefe two oppofltes,/« Chrijiofunt Colof. 2.7.8. omnes thefawi ifupievtiie O" fcientix abfconditi. Hoc diet, ut nen)0 vos decipiat tnfubtili- tatefeujuapbil.tate j>? monum &c. V'idete »e quu vot decipiat per Ph'.lofephiam & ina- rtem fal/aciam fecu/di* m traditwnem hom'numjccuuaum eiemema m,-indi, & noit fecun- dum Chrillftm-, ^ lia in ipfo habitat umnii plenitudo dlvinit^tu c.rporaliter. All the trea^ fures of wifdom and fcience are hid ,n Chrifl. This I fay untoyou^ that no man deceive you by phiiofophy^ and vain foph':ftication or fallacy , after the tradiiiom of men-, accof ding unto the elements ofthi> world, and not according unto Chrifiy becanfe that in htm ■ d'velUth the plenitude of the Divinity corporady. In whichfpeech, hefeemethto ju- llifie, that all wifdom and knowledge, and confequently the true Philofophy, and all the fciences comprehended under it, do abide and are to be fought for in Chrirt, that erernall wifdom, and onely angular ftone , which fiUeth, informeth , andanimateth all things; and are no way to be found in the falfe Philofophy, which isfuUoffophifiication , and beareth fcarcdy a face or fhape of probability with it, feeing that it is masked over with worldly human inventions, framed out according unto the rules and orders, of this obfcure and erroneous world, and not according unto the precepts of Chrill, the eternall wifdom , who ( as the Scriptures do tell us) is,omnitim mrabiliitm operator, zhz worker of all marvellous condufions, as well ' jiaturallas fupernaturall. Andforthiscaufe,the ApoftlecondemnethPhilofophy
jn generall rearms , not but that the love of the true wifdom is good , and confe- quently the lover of it is no leffe to be honoured and edeemed ; but he meaneth, the love of the worldly and human wifdom is vain : andhe tearmeth it fo,becaufe that the EthnickPhilofophers added cpiXos- unto their falfe ffO$i« ; fothattheword Philofophy being a term after the Ethnicks invention, is, in regard of the errone- ous and jarring rules thereof, to be reje6led, being that it is onely framed and made after pagan mens traditions ; forafmuch as it leadeth even Chrirtians them- felves, much more the Gentiles, rather to errours, and feduceth them more from the knowledge of God, than it doth induce or dire£t them , into thetruepathof finding him out ; and for that reafon, it became the occalion ofa manifold idolatry in this world, in that ir perfwadedthe ignorant worldling unto the worfhipping of the creatuies, inUc.id of the Creator. For this caufe therefore (I fay) it was forbid- den to be embraced of ChriRians, and hereupon the ApofUeadmonifhethus , to beware of philofophy , and vamfalLicy, gcc. Of fuch kind of Philofophers therefore, which do not buildupon the truth , hefpeaketbelfe-where thus, Eevelaturira Dei de coelo fuper omnern impietatcm cr imtijlitiam heminr-meorumejui veritatemDel Kom. 1.1 . in 'mjitflitia detment ^ cjuiacjiioAnotHmeft DeimanifefiumefiinHlis \Deus enim iltisre- velavit. Ir.vifbVi-^- emm ipfm a crec.tnra 7-/iund'i per ea qud faUaffsnt, intelleEla, confpi- ciuntur. Semp'itnna quocjue ems verita-i (^ divinitas , itaut fintinexcufabtles. Oiti cum cojrnovijfint Deiim , nan fcut Dcum glorifcaverunt ant gratias e^ertim^fed eva- mterunt in cogitation hti ftii, & obfturaittm efl infpiens cor torttm : d.centei au-mfe efTe fapienrcf, /htlti faEfi funt ; c^ rftf.aver/int glo'iamincorruptibil.s Dei , :n fmihtud-nem corruptib.li^ homi>iu,& Vilficrum, & cjuaJr/tpedam, & ferpcntHm^ &c, Tfx anger of
God
e
Seft. u Mofaicall Philofipby. 17
Godn revealed from he. ven, ufon all the imp'ety audunjujlnejje ofthofe men, which do detain the verity of God in Hun'ghtiOHfnejfe , bcdiufeibativhacii known of Gody ii made mar.ifefl unte them , for God bath revealed it unto ihem. For the invifihle things ofhim^ and alfo hit everlajiing vertne ar-d divini.jf, being undeyjhodby fach creat:tres as were mad! from the worlds creation, are beheld i,r mad: manifefl. So that they are tntxcnfable, becattfe ibar when they knew God, theydidnot glorife him j or g've him tba^kj, but did fade awajy or vanijh in their own imaginations, and their foolijh heart was dark/'ed. Ay:ji therefore in faying that they were wife , the)/ became fools , and changed the glory of the incorruptible God y into the Jimilitudeof cor> uptible man , and of birds, and four-footed beafls , andofferpents , &c. Again , Salomon fpeaketh unco the felf-fame fenfe, in thefe words : l^ani funt homines omnes namrd ^ in quibus inefi ignorantia -Of ' •. dr YVifJ, j a j qui ex lis, qux fpe^amnr,binis, ey^m,ejHieJ{-,intelligere nonpotnerunt, nequi exoperi' husctnfideratis y ipfttm tpijicem agnoverant '. oilmen are vaim by nature ^ who are ignorant of God , and cannot underfiandhimy that truly is ^ by fuch good creatures of his which they behold, nor yet can acknowledge the Workman by the cenfiderationof his workj. It well behoveth therefore each Chrillian, to be wary in his reading the Ethnick Philofophy, and to confider ferioufly before he wade too far in it , or give too much credit unco it , the fayings of the two forefaid Sacred Philofophers, which followed the rules of the true Wifdome. And again, let him call to minde the precepts , which the firlt of them ( I mean St. Paul ) did impart unto the worldy Philofophers of -r4r/>e«/, when he efpied that they did adore and worfhip ftrange and unknown Gods , and how he taught them a new Philofophy , and new Wifdome, namely Jefus Chriil, which was rtrange doctrine unco chem. And therefore they faid. Let us heave what this babler willfay, that bringeth in this flran^e doitrine of Chrifi. Whereby it appeareth that the true Wifdome never founded in- to their eares, or dived into their hearts .• Let him (1 fay) obferve that it was at this kindofbalhrdPhilofophers,v\ith theirPhilofophy,thatthe Apoftlepointeth,where; he faith in the place above cited : Let no man deceive you m fubtility anifivaftbtllty of fpeech : Beware of Philofophy and vaine Va&acy , which are according unto the tradi- tions of men , and accordinguntotheLlementsor rudiments of this world ^ and not af- ter Chrifi, &c. In which vvordshe diftinguifheth the falfe Philofophy or wif- dome, iiomihrnviS. Sapience , and he feemeth to intimate that the falfe Philofo- phy is but yaine Fallacy , framed after the manner of men of this world , flamely as at Athens it was taught ; that is to fay j with vain Fallacie, fubtilties and feem- ing more in appearance and probabilicy , then it was indeed. And for that reafori it filled men fuller of doubts, by inquiries made through mifty and foggy paffages, then if they had gone the plain and hmple way of teaching, towit, after the true image of the reall and ertentiall Philofophy or rather 5'«»/)/)«i or Wifdome , which as the Wifeman telleth uS) is, Spiritus intelUgentiit San^lns, unicus, /implex , mode- fitiSy difertus , faavts , perfpicuus, amans bonum, btimanus , benignus, fiabilis, cer- tus , omnem habeas virtntem , amicos Dei conflitnens , (^ in animas fanElas fe tranfm ferens : The holy fpirtt of IVifdome , is tfniejue a>fd/imple in his ejfence,modefi, eloquent, ' fweett plaine , and openwithout ambiguity : Loving that which is ^ood y humane y be-^'^^^'^' '*•' ttigne , flahle , fure , comprehending in 1 1 felfe all vertue , and an intreduUor of man unto the friendship of God , by tramferr.ing it felf into the fouls of pious and godly men. Lo here we fee, that, in condition, thisdefcripcion of the good and true Wif- dome , doth exaftly agree with that Wifdome, whofe chara£l-er is defcribed by St. lames, as is faid before: For he termeih it, modefl , benigne , peacejull, juaftble , without envy , or emulation. Again, (as St. James faitn,) that it isJ*"""^' from above, namely, from the Father of Light. So alfo doth Salomon ex-wjfj _ ^,. prefs her pedigree thus , Sapientia ( faith he ) quadtm feu flhxus claritatis omnipotentis Dei fmceri , & candor feu fplendor lu- cis is the vapor of the vertue of God y and a cert aine emanation , or flux of the fincere (hi~ nmg forth of the Omnipotent God, and the brightnefs of the eter nail light, and a mirrour ■without fpet of the t^fajefly of God , and the image of his goodnefSy By the which definition it is evidently difcerned : Firft, that it is that Wifdome which is from above ; next that it is not the vaine wifdome of this world , which is nothing elfe bat a plaine fidlion or empty fhadow, in regard of this which is only truth: lart- ly, this wifdome bringeth good fruit with it ; for it imparteth unco men , eflen- tiall vertue and power , to aft as well naturally as miraculoufly : and therefore the Apoftle faith , Signa ^pojiolatus meifaUafunt fuper vos in omm potemid , in Jig'
E % mif
iS MofaicallPhilofofbyl Book z.
\ Cot. I i. la. nlsfrediglls & virtf.tii'us : The fignes of mine Apefile(hip^ are tifoKyoti m a 7 patience, infurnes, prodigies^ a»d virtues. And again. Qui tribute vobn Spiritam & operator CaUt. 3-T. virtutes,fefirriiracit!a,i»vobis: fVho hejioneth upon yon the Spirit, who worksth alfo vlnttes , or miracles amoagyoH. Lo here our Chrii-tianPhilorophers may iee , how this Wifdomsbringech forth power and vertue , which St. James, in the before- cited place doth call good fruits : for he Cuth, . that Wifdome which is from above, is full of good fruits: But Paul feemeth to call the Ethnick Philofophy vaine falla- cy, and therefore if it be vaine , then it is void of good fruit, and confequently there is no true fruftifying Philofophy, nor truly frudtifyed Philofopher, but that which is grounded on that true and eternal Wifdome,] efus. Behdes all this, the true WifJom is peaceable, not ambiguous , nor apt to be cavilled with, or contentioufly tobe difputedof, neither needeth it an infinity of dilHn>i^ions and quiddities, framed out of mansbraine, which rather leadeth the difciple by the multiplicity thereof into ignorance , then it doth elucidate tke brightnefs of na- ked truth: Bucthefalfe Philofophy, is fo full of diitinitions , fubtil and fo- phiHicallevafioh^ , fofubjeft to cavills and difputations , and fo contentioufly compofed,and,infine, foditficill, and in efFeftfo fruit lefs , tliBt,inftead of the true and elTentiall graine, we find but chaff ; inlteadof truths we gather but words ; inflead of elVentiall reality , wecoUsiftfcarce atypeor fhadow of Verity; in lieu of tincerity we find but vanity; and, in condufion, is more in appearance overmasked over, for the moft part, with a feeming probability , then indeed rer iCor. ». 4. ally tobedifcerned; and for this caufe, the Apoltle faith, Predicatio mea »one[i in perfftafivis hnrnanit fapieniix verbis , fed in often fwne fpiritfts & virtutis : My f reaching is not in the ferfivafive words of hnmarie wifdome , but by the manifeftatio» of the Spirit andof power. For this reafon therefore we find , in the one of the two kinds of wifdome, the fruits of power, vertue, and miracles, fuchas the true and divine Philofophers did produce by the Omnipotent Corner-done , (I mean .the true Wifdome ) in times paft , and made them manifelt unto the world : Whereas the other can do nothing indeed , but produce cavillings, difpute , con- tentions, and fallacies , the fruits whereof, in the concluhon, is naught elfe but . vanity : It is not I, but the Spirit of truth , that aflureth you thus mach. And yet now, even in this later age of the world, in which Satan , the prince of this world which is darknefs , hath the upper hand ; this terrene wifdome or vaine Phi^^ lofcphy , which is dawbed over with dark ignorance, hath the dominion or upper hand, and fo by that means Chrift, which is the true Wifdome , is daily crucifi- ed among fome Chriftian Philofophers , and buried in darknefs, through the my- ity and ambiguous clouds of that cavilling , brabling , heathenifh Philofophy, which they fo adore and follow, with their Matter Arijiotle , as if he were another Jefus rained down from heaven, to open unto mankind the treafures of the true wifdome : But mark awhile (Ibefeech you) how the Apollle doth defcribethefc wrangling Philofophers, with their SophilHcall Philofophy, and with what chara- cters and colours he doth juflly defcribe them : Si tjuis allterdocet , & mn act^mefcit funis fermonibHS Domini fiofir'ijefuChr'ifit (faith he) (^ ei ejaa feettndum pietatim ef Do^riMS , fiiferbtti f /? , nihil fcitns , fed languens circa ^ueftiones, O" pttgnas verbc- rum\ ex ijuibui oriuntur iuvidi£, contentiones , bUfphemix , fufpicionesmalt, confliSam I Tim. 6, 3. tiones hominum mente corruptornm , & cjiii veritate privatl fant, exiflimarttium tjua- fiura effe pinatfm : // any man teach otherwlfe , and confenteth not unto the wholfome ■words ofeur Lord Jefm Chrifj- , and unto the doBrine which is according unto Godli- neffe , he is p-iffed up and knoweth nothing , but doteth about tjue/fions , and contention cf words ^whereof cotneth envy , flrife^ rayling , evil furmifes, frowarddifpmations of men of corrupt minds , dnd deftitute of the truth t which thiuk^that gajne is Godlineffe:. Fromfuch , {tmhSt. Paul imio Timothy) Seperatethy felf.l could hartily wilh, that each Chrirtian Peripatetick , who fpendeth his time in difputes and cavills, after the Ariflote'ian manner, and atcempteth to draw out the endlefs bottome of truth, or dive into the bowells or labyrinths of verity , by fubtle evafions, I meaneby an infinity of diftinilions, which doe rather diltraft then attraft man un- to the true wifdome, ( which is but plaine and fimple unity); IcouldwilTi them (I fay) to ponder this with patience, and ferioufly to call to mind, that in the Church of God, and habitations or kingdoms of the true Sophia, or, if they I Cor, 8. pieafe, Philofopkia, there is no fuch cnltome as the Apoftle teacheth us: foe this mixtion of multiform humane wifdome, with the wifdome of God, hath beentheoccafionof fo many diffentions and difcords, ashavefprung up among ■i the
Sed. K MofdcaUVbiloJofty. z^
the Pbilofophers of this world, vvhsreupon every kind of this falfe Philofophy, hath, by liiffe cavillations ^ and difputations , maintained her Se£t. This alfo hath been theoccafion of errours in the Church of God , as well among ChrilU- ans , as Turkes , and Jevves -. For smonglt us Chriliidns it hath been the root of many SchiCnas and Herefies , which have rifen upin there-fearch of one onely true Cjod , which is the eternall Unity. And hereupon, Co«z'tf««V«f/^«/ ■z/o- hs hiEcciefut, ( faith St. A?"/ ) fi ^nisvidemr ejfeconieniiofns, nos talem canfttetudi- 1 Cor, it.itf, tt(minEcclefiaH0>ihabim'4S: If anynianfcem to he contentious , we have no fiich cu- Jtsme in the Church of God, To conclude,rhere are fo many waies of deception in this our ChriiHan world, by reafon of thefe Ariffotelicalt evalions , and Protean Peripa- ' titicall diftin6tions , and fophiftications , that the felt-fame thing , may by them, likeanofeofwaxe, be turned, and changed, or altered, in outward appearance, which way a man lilt; and fo plain limple truth is abured,and the filly man feduced. The Aportle doth notably decypher or paint forth , this kind of i£nigmaticall Pbi- lofophers of our Age, (which, like glorious 7 /jr conceipts, and think very well of themfelves , though they approach not neare the mark or Summum honum , which wife men do ayme at) in thefe colours , ^« _. novijjims diebtts (faith he) infiabunt tempora pericnlofa , &C. Eritnt homines feipjhs ^ I'M. J.t. amAntes, cupidi , elaii , f: utnqnamad fclemiamvem ritatis pervememei , quemadmoditm autem J^mnes , & Mambres refliternnt Moyft^ ita & hi refifinM>it veritati , homines corrnpti mente , & reprobl circa jidem , & ultra. »o>t proficient • infipientla enim eorum erit m4uife^ii omHibni -, ficut & illorum fm. Ttt antcm affeqitttrttus es meant Docirinam. In the la^ dates , ^all comeferilom times : for men fhall be lovers of their own felves ^ covetous^ boajiersf high-minded, and proud, ICC, alrvaies learning, and never attaining unto the knowledge of the truth. And as jamnes and Mambres did refifl Aiofes^ fo do thefe withfland the tritthf being men corrupt in mindcy and reprobne concerning the faith. But thefe fjoall prevail no longer, for their foolifhneffs jha/l be made mamfefi unto all men , as theirs alfo was. But thoa hafi fully known my doiirine, &C.
Nowhisdoftrine was concerning the true Philofophy , whofe foundation was JefusChrijtyOr thetrue wifdom and corner -flone ^ which fufi-aineth all, and is all in all , andfilleth all, and aHeth or opetateth all tn all ; which is Contrary unto the tenour of the Ethnick doctrine , feeing that it maketh an infinity of eflentiall Agents in this world, as Daemons, Stars, Elements, Meteors, Fire, Water, Cold, Heat, Man^ Beaft , Plant , Minerall, and fuch like ; the which they will hive as fubalternate ef- fentiall Agents, to a6t and operate of themfelves, not underftanding, that there is but one catholick and indivilible Agent in many manfions, which doth operate by, and in, an infinity of organicall vehicles, all in all, and over all. And this doctrine oftheirs hath foinfe£ted our ChriltianPhilofophers , which are of their fe6t , that they diftinguifh ofGods Beeing , faying. That he is prefent t-frrw^i/zV^r, and not fubfiantialiter, or ejfentialiter,S.s who Ihould fay , that Gods vertue can be withouc his effence, or divided from his divinity, which is indivihble; and fo they dream of fome accidents to be in God, which are diftinguilhed from hi^ eflience. Or eUe they dilUnguifh and fay, t hat he operateth M princip'aliter ^nd mediate , as he isthefirti caufe. But, fay they, there are an infinity of fecundary caufes, which aft and ope- rate of themfelves. But I wonder, if that were true, how God can be faid to fill all things, and operate 3llinall;ifhebeonely the firft efficient caufe , and not the ge- nerall caufe of all adion in this world, by his blefled Spirit , which he fent out into the world, to do the will of him that fent it , as well in heaven as in earth. What needs more words , when the ApolHe in plain tearms decideth this controverfie in the Text before mentioned ? Etfifunt {(zith he ) ^«i dicuntur Dij five in coelo, five in terra , ( ficjitidemfunt dij multi & domini multi ) fwbis tamen eft unus Defti Pater, ex | q^^ • -> i]fio omnia, & nos in iHo ; & umtt Dominus Jefus Chrifliu , per ejuem omnia, & nos per
' ipfinm, Sed non in omnibus eft hacfcientia. Though there be that are called Gods, as jvell in heaven as on earth, ( as there are many gods, and many lords ) yet unto m there is but one Gody mhich is the father, of whom are all things, and we in him, and one Lord Jefus
I Chrifiy by whom are all things, and we by him. Butevery man hath not that knowledge. By which words each Chrirtian may difcern , how adverfe the divine Philofopher Paul is, unto the imaginary vertue , and immediateaft, of either the Peripatetick's Demons and Intelligences, or of the rtarry bodies andinfluences, orof thequali- *ies ofhis four Elements, or of the Winds and other Meteors, mentioned by their Matter Arifiotle,
I • And
30 Mofaicall Philofo^hy} Book z.
And although they appear in outward fliew, that they aft or work of themfelves in this world ; yet our truePhilofopher /'«»» (whofe balls or ground is the truevvifdom JefusChrilt) he can difcern no other Agent but one primary, of whom are all things; and the other fecundary) by whom are all things, both which he acknowledgeth to be but one in effence ; for the one being anemanation out of theother, doth onely,andofhimfelf operate allinall. This is the perfed tenent oftheelTentiall Philolophy : And therefore whatfoever themundanand Ethnick Philofophy doth tell, and by iniinuating fubcletyper- fwadeus unto, which is apparently contrary unto the true Philofophy, weoughc not in any cafe to believe. And unto this , the faid divine Philofopher feenieth to
G*Ia. i.t. COnfcnr, in thefe words. Though an angel from heazen doth preach unto you othervcife then that wb.ch we have f re ached unta yoUj let him be accurfed. //'*«/ man preach other- wife then that ye have received, let him he accurfed. And therefore feeing that the Arirtotelian learning, is contradictory in diverfe main points, unto the pofitions of the eflentiallwildom or philofophy , atrueChrillian ought not in the main points to believe it , feeing that (as St. ^ are oppofite unto the holy Bible, which is the onely cabinet of truth; and therefore ispronouncedby him to be terrene, animal , and diabolical!. Hereupon St. /"(««/ writeth unto his fthoUar Timothy, '\n this {.\'^\t,Timothji, keep that rvhichu committed
I Tim. d.ioi unto thee , and avoid profane and vain bablin^s,(ind oppojnivns offciences faljlyfo called^ whici: v.'hilefjme profejje^they have erred concerning the faith. In which words, he lee- meth to forewarn hisDifciples, that they be not entangled with the fophiHicall allurements of the worldly Philofophy, which contradidteth the truth, and is noc pacitick, but troublefome, and full of vaindifputes atid oppofition , pronouncing fuch kind of Philofophy, to be not truly but falfly called afcience ; as alfo all thofe fciences which depend on it- : And moreover infmuates unto his difciples,that fuch ChriHians as profefs it, with too too vehement a devotion and confidence have by the meanes of it been fubtilly induced into errors concerningthe faith , which is grounded upon the Anchor-hold ofthisinvifiblewifdome , which is the fpirituall Chrilf Jefus ;Again J in this fenfe he giveth this Caveat before fpecified unto his Cololfian difciples. Beware that no man do deceive jou by Philofophy and vaine fallacy °°' " ■ according unto the tradition of men, according^ unto the Elements of this rt>orld,andnot ac- cording to Chrifl, &c. Whereby he admonifheth us Chrillians , toefchew the falfe philofophy of the Ethnicks , and to fikk firmly unto the rules and doftrine of the true wifdome, and therefore he faith in the fame Text , /« Chrijto ambulate radicatl et tidtficati in ipfo&c. walk^yee firmly rooted in Chrifl, &c. whereby he intendeth thatChrid is the only corner-ftone and ground work of the true Philofophy, being that all creatures jyea and the whole world is founded on it ; and confequently thac the foundation of Paganifli philofophy is fandy and of no validity ; whereupon the
I Corln ? 10 ^foikli. {3.[ih,Fundamentumaliud nemofoteft ponere prater id tjuedpofitumefl^cjuodefi
' Chrifttu jefn^^No man can lay any other true foundation , but that which is luid, which is
JefpuChrijl. Now that this is clean contrary unto the falfe groundsof the Eth-
Ephcf. 4.17, nicks, thefaid ApoRlefeemeth to intimate in thefe words, Hocdico ut no» ambuletis ,
' *• ficut et gemes ar>;biilant i» vanttate fetifus fui, tenebris obfcuratum habentes intelleElum,
alienati in vita Dei per ignorantiam cju£ eft in tllis propter cxcitatem cordis eorumcfrc. I fay this, that you fhould not walk, as the gentiles do, in the vanity of their fenfes^ having- their under (landings obfcured with darknefs , bein ^ alienated from the life of God byia- norance which is in them by reafon of their blindnejfe of heart. I muft now Come to par- ticularize upon the erroneous and falfe doftrine of the Peripatetick or Ariftotelian philolophy, rhat thereby I may the better lay it open unto the world, by comparing the vanity thereof with the goodnefle and perfection of the divine and facred Sophia or wifdome.
CHAP. V.
Here the erroneous doElrine of the Gentiles Philofophy isfet down^ bemq; proved for cer-
taine reafons herein exprejfedto be founded upon the wifdome of this world,
Aiad not upon that which defcendeth from God.
N
Ow me thinks, I heare fome (barp-witted Arifloteliari reply and fay , How cSn he prove that the peripatetick Philofophy is not defcended from above? And
why
Sed. I . MopncallTbilofofby} j i
why fliould not thej'foundation thereof be the true wifdome, which came from God?
But before I come to the anfwering of this objeftion,! befeech thee (gentle Rea- der) giveme liberty, firft to apologize a little for my felf ; Be thou therefore pleafM in the hrtl place to underlland from my juft and upright fpirir, that I acknovvledc'e andconfefs this Prince of the Peripatetick Philolophy to beaperfonage of a pro- found fpeculation ; and that he had as deep an inlight into the light of nature as any of the common ranck of Philofophers in his time : Yea verily, he had fo (harp an ingeny, and fo fubtill and refined a fpirit , that he not only allured by his worldly craft and humane invention, the Gencilifli Greeks ( whereupon he was termed by them, Cacoda:mon,oradeceitfull fpirit, or feducing from the truth, ) but alfo Chriftians themfelves of every left, even unto this prefent : Infomuchthat they are fo wedded unto his worldly wifdome, that they admire each new proficient in Philofophy, of their Univerfities to maintaine his aftions, and not to decline from his dodrine. As for my felf, though I may be rancked in that number , yet now I have collected my fpirits , and have by Gods grace attained unto that lignt of holy Scriptures, whereby I am made able to diftinguifh and difcerne their effenciall col- lours, from this pra:Itigious one of Pagans ; I muft fay with Cicero, that Q^iadam promi(fa funt fervanda mmlrhn* iicita , and on the other fide , Quadam pramijfa »on funt fervMd:i^nempe (ju£ ptnt illicita^Latvfull fromifes are to heohfervedy bmfuch a$ are uncan^cLonub'e are to be violated : Now God forbid, good Chriltians fliould imagine that any oath which is made to derogate from the verity of the holy Bible, fliould be perpetually confirmed; for that were to rebell againft the truth. Wherefore my eflentiall Motto, in this my old age (notwithitanding any alleageance which I have by aceremoniall rite vowed unto Ariflotle in my youth) (h3.\hSf y^mlcfu Plato, amicus Anftoteles, fed magis arnica verhai • though Plato , and Anftotle^be my friends; jet truth a more my friend, and therefore ought mo ft to frevailevfithme.
And now to anfwer direftly unto the forefaid objedion, we muft compare toge- ther, the two wifdomes propounded by the forefaid h^oiWts, Firfi St. Pau/fauh, iC«r. i,»o. that God hath made the wifdome of this vforldfooli(hnefs : And again, Sapientia hujus mundiftuhitiaeflapttdDeHm y Deusenim »ovit cogitationes fapientumquodft:dta fum, x Cor. j.19. The wifdome ofthis world is foolifhnefs before God , for Godknoweth that the caq^nations of the wifemen or Philofophers of this world arefoolifh : And for this caufe, tne fame Apoftle in another place, Nos nonfpiritum hujtn mundi accepimui,fed fpiritum qut ex Deo ejt, & qua a Deo donatafunt nobis loqutmur , non in do[iis humane fapientia verbis i Cor, i.ii. fedtn do^rina SpiritttiyfpiritKaliafpiritualibM compar antes : Anlmalis emm hnmonon fercipiteaqu(& fuutfpiritusDeiyftultttia enimeji illi & non pote/l intelli/ere. IVehave not received the fpirit of this world but the fpirit which is frorrt God, and we fpeakjhofe things which are given unto us ef God, not in the learned words of hxrimne w,fdome,but in the doctrine of the fpirit, comparing fpin'tuall things with fpirituall thi>7gs : Fir the Animal man per ceiveth not the things which are of the Spir:t of God, for it is footii^nefs unto him, and he cannot underflandir. By which words we ought firft to examine, whether -^* //?«/* were an Animal man or no; if fo , then what (hould we expeft fromhim,butmundanwifdom and Philofophy, which St. f»:mes termeth animal and terrene,which indeed is nothing in it felf but meet fooUfl-merfe, as St. Paul tel- lethus, being that the animal man perceiveth not the things which are of God , be- caufe heefteemeth them fooliflinefle. Of this kind of philofophy and wifdom, the fame Apoftle biddeth us to beware, being (faith he) it is (rounded upon the traditions ofcolof. i.^.f, riteN,and the elements of the world,and not upon Chnft.But he pointeth at thi ^ Gncani- call wifdom more direftly in thefe words, in which he diftinguiflieth both it and the Jewifti wifdom, from that of God , whofe foundation is Jefus Chrilt ; Sapientiam Graciqudrunt, Judat figna, nos Chrlflum crucifix itm pritdicamus; The G''eekj feck. tvifdomcythe Jewesftgnes, weprearh Chrlft Crucified^ arguingby thefe words that the i ^gf, j, jj; Greeks fearch after the wifdom of the world, which conlifteth chiefly in fpeculation or contemplation , as the wifdome of the Jevves is more converfant in fignes and ocular demonftrations ; for without it. they will not believe. Laftly, the third wif- ' dome, which is that true fapience, which boththe Greeks and Jewes did rejeft and fcoffe at, was fefus Chrifi, in whom was the plenitude of divinity Corporally : and this is Qq\q^ i.a, that reall and elfentiall wifdom which Chriftians ought ro fearch after, and whereon they ought to ground their Philofophy which is divine and not humane. But if they reply that perchance Arifittle had an infight into the Chriftian doclrine,or did apprehend Chriftinfome manner, or at leaft had an eyeintothe wifdome ofMofes
and
James 3- IT-
}2, MofaicaUPbilofoibji. Book z-
and the Prophets. Firft,Ianfwer , That as Arlfiotle was before the incarnated Word, foalfo is it evident, that he knew little of the Mofaick learning, which con- filieth upon the Creation , tffefted by the fpagerick ait of the divine Word, when he would have the world to be eternall. I confeffe, that his Malkr/'/ effentially grounded on the true wifdom ; but ^n/w/e being puffed up with felf- conceit, would, in derogation from the Stoicall doftrine ot his Maftcr, arrogate all wifdom unto himfelf , by framing out or fafhioninga new worldly wifdom or phi- lofophy, which was afterward rearmed Ptripateticait ; and fo by his vain glory , he added unto fometruths many of his own inventions, making as it were a Gallinio- fry of good and bad, of true and falfe , of wifdom and folly together , which is far from the nature of the perfe«ft Chrillian wifdom, which mult needs be therefore wholly truth it felt, becaufeit isdefcribed by the Spirit ofGod, in the which there is nothing but truth. Again, if the Peripatetitk, Stoick , or Epicureall do^lrine , had been pirfeiSt, and according unto the true wifdom Jefus Chrilt, why fliould the lAthenian Philofophers fo perfecute the right and exadPhilofopherP^iw/, for tea- ching the true wifdom JelusChriil, in whom onely is the plenitude of divinity, as the fame ApolUe teacheth in divers places? By this therefore we may perceive moft plainly, ^hat the wifdom is , on whi.h^ry?ot/f hath built his Phil ofophy. But I will come a lirtleneerer unto the point , or main mark, and compare the double wifdom expieffed by St. James , an other true Chrilfian Philofopher, or Apoftle of Chritf, who rcUeth u; in the place above mentiqned , that thswtfdum which contra- d.Cleih [he n mh isKJt f om abuvs^ t bat is to fay , from the facbcr of li^ht^ neither is it pa* cifica'l a»iimodef},l)' t te>re'ie,.mi»)rt', and diabolical I. Now that this philofophy or wifdom of the P>iripareticks is fuch , it appeareth, firil, becaufe it is litigious, full ofdifputes, fallacies, brables , andcontroveriies, which is contrary unto the rules of the true Wifdome, and therefore the Apoftle /'^w/ advifeth T;wof^^, to 1 Tim. 6. 4. f^pjcjjg himfelf from fuch as teach other doi-trine, than that of the true Wifdome, faying , that thiy which d" fo ate pujfed up an.i k»ow nothing , but dote About cjpteftlons a.id (Irifeof werds , thatistofay, about verballdiftinftions , wrefting each word unroamukjpli-ity of f:nfes , whereof commeth envy , Itrife, and rayling, evill furmizes, from diiputations of men of corrupt minds, anddeilitute of the truth. a Tim. i. is. And again , ScnUoi O' fine difcipl'maqimfliones devita (faith he) ; fcieyjs ejHia gene- r amines: Efi:hen>(^:teJlio»s that are foohjh and wirhoHt difcipline , for as mtfch as they beget flrife, Andfuch is the Philofophy of our Chriftian Ariftotelians ; Poraf- niuch as their order and faOiion is, to be ever con verfant about queftions and cavilling difputations in their Schools , and that is the occafion of equivocations, andof the infinity of diftinfti'ons , whichgive way unto the maintenance of fa I f- hood as well as of truth, and is the foundation of fo many oppolit Sefts as well in thecomnion Philofophy as religion,vvhereuponarifeth difputations, ft'-ifCjConten- tion , and malice, not only inthe Schools, between contrary faftion>, butal- fo among the common fort of people, that are of fundry religions; whereas if their Philofophy or wifdome were founded on the true Sophia, which is Chrilt Jcfus ( whi.h as he is all in all , fo is he but one fimple effence ) they would all agree in the unity of him, who is but one and the fame in us all; for in him andbyhim, we are. ill made brethren, and coheirs vvith him, of eternity. And Aftsi7. again ,fv;tiini^[ hat in him we live , move, a-id have onr bei»i7y (^sP^hI faith) we
riiould by confcqucnce, (and that withotit all queftion , difpute, orbrabling- quarrels, ) kno'.v , and underhand in ourfelves, x.\mi fummum bonum y which t ruly-wife men feek after, andjwith rantalni his appitite,do fo fervently afFeft.Doth not the Philofophy of Chrift teach us,that Rcgnum Dei fit intra nos: The Kmgdomeof Luc. 17.11. God is within as.Ei quod fit in mbts omnium'mirab ilium operator: And that the novi^r of I Cor. 6.19. atlmarvails i X Cor. 6. If. the Temples ofG-^d and the H'lj Ci hofl, and that tve are the members of Chr!fl,icc.V^h\c)^ beingfo, why 'Ivuld we be at ftrife , difputes,and brables, about difficulties, or ambiguities of queftions > or, why ftiould our riper fenfes be battered in peeces by foolifti diltincfions in which are the inventions of humane or diabolicall wifdome , on fct purpofe to immerge and drown us deeper in the abyfle of mul- titude,or prclundity of ignor.^nce, when the only indeavour of truth is,to conduft us througn thofe clouds of errors , (in which thefoolitli wifdome of this world, h.uh involved our underftandings ) unto the fountain of Unity and Concord, which is the eternall Wifdome , the fpirituall,Ciirift Jefus ? Thus we fee how ; ontrary the Greekilh wifdome is, unt> that of the Apoftle's ; for as much as the
GreekiOi
Sedi.u MofaicaWPhilofofhy. 33
Greekifli Philofophy is contentious , litigious , full of dilputes , brables, and emulations; for which realon it is pronounced by St. James ^ zobc terrene , ani^ mall, dhibolicall^ and not fro 'n above ; whereas contrary wile, that Philofophy which James j. is grounded on the true wildome, which is from above, mujl he firji pure, then feacenble , gentle, eafy to be intreated, fall cfmerc^ and good fruits , ivithont judging, envjorhypocrify. For this caufe therefore * our Chriltian Philofopher Paul ^ ad- moniflie'-h his Schollar TVwo//?/ to efchew all profa-ie , andvaine bahllng, andoppu- i Tira. tf. lo. fitionof Sciences , fajlj fa failed y wi?tch tvhi'fi fome profefs y they have erred concern- ing theBakh. All fuchChrilhans, as have their Anchor -hold too firmly fanned on v^n/cr/tf^ Philofophy, fhouldferioufly ponder this, that our eminent Mafter St. Paul feemeth to advertifc them with fuch fervency, that the obfervation of this Ethnick Philofophy, which conhlteth in contentions, quell ions , vaine bablings, and oppofition of Sciences, which feeme fuch, but are not fo indeed, though they are called fofalfely, istheoccafion , that well-intending Chrillians have been de- ceived , ana have erred concerningthe Faith in the true Wifdome, and only verity Jefus Chrift. Again, faith the Apollle James, The rvifdome which contradifleth the- Truth , is »ot from above , but terrene, animal ■, d abelicall. Now I am aflu- J*"""?' red , that all good Chriftians will maintain , that the fountain of Truth , and Verity, is the holy Bible. What will our Chriftian followers of ^"//?«/e fay , if I will prove evidently, that Artftotle's doctrine doth erre from the maine grounds of holyWrit, which isthetreafureof Verity, and confequently from that wif- dome which is the Father of Light ? It is a common phrale among our lip-learn- ed Sophiders, to fay, whenanycontradiftion is found between fome axioms of Greekitli Philofophy, and the facred Aflertion, Oh, this is true in Philofophy, but in Scripture it is found otherwife : I fay, to rhefe, that if there be found any contradiftionbetween the points of the one , and that of the other, there is a foul error , and falfhood , or contradiAion in the one or other , and therefore the one of the two, mufl needs ilTue from a terrene, anddiabolicall, or mundan and human wifdome. Now judge, each good Chriliian , whether we fliould rather ttick unto Gods Wo'-d, whichis the only Truth , or the affirmation oi Arijlette, which deriveth his wifdome , from the father of lyes, I mean the mundan wifdom, which is for that reafon termed of the Apoftle diabolicall or devilifh. Others fay, thu men are fo deeply converfant in the fecrets of nature , or natural 1 Phi- lolofophy , that they are become Athierts, and will arknowledgnoGod : They muft needs underftand of the Ethnick Philofophy, and not point at that of Jefus Chritt ; for that hadeth and direiteth the underUanding fpiritof man, even unto the Throne and Majefty of the true God : and perfwades him to forfakethe mul- titude of this n.iughf y world , to betake and contradl it felf unto that blefled uni- on, from whence his bright Spirit was originally derived. A third fort of men feem to repine and ftorm , that any man fliould prefume to mingle naturall Phi- lofophy with Diviniry , or fhould dare or attempt to draw any axioms or Aurho- ritiesoutof Scriptures > to prove or maintain the Principles or caufes of Philo- fophy : averring boldly but erronioudy ,' that the Bible doth onely reach unto man , what belongerh unto Salvation , that is to fay , how we fhould feare God, and behave our felvesuntoour neighbours: As who fliouldfiy , that the holy Scriptures had indited any thing in vain. And yet k is plainly found in them , th.it Co\o^. z. all the trefifure of wifdome and fclence doth lie hid in Chr'ijl. And it is faid in another lohu 14. 26. place, A me difcetis omnia: Te(halllearM all things of me. And again, Spiritus Santlus vosdoceb-t omnia: The holy Spirit will teach you all things. Are we not likewife wifd taught) that all men are vain , that ^0 not know the Creator by the creatures which heKoai'i^' '' hath made : and the invifible God by the vjiirlethings^which he hath created. Befides all this, mantliall find therein molt lively defcribed, the three principles whereby God made all things, namely the dark Abyffe or Chaos, which they call firft-matter, the fecond matter which they term water, and the firlt Act or light which they call their form : Alfo the true manner of generation of Meteors , of condenfatiori and rarefaftion, of generation and corruption , of adion and padion , and of all things elfe , which ran be imagined in that kind of learning, which the Ariftotelians call naturall , is rightly , and not Sop4iifi:ically, expreffed in this true Philofophy : as alfo every other kind either Morall or Politick, with all ocher Sciences , both li- berallandMechanick, as is already prooved : What? was all this (Ifay) vainly fetdown, and expreffed by the Saints of God , which were, in their inditings or writings , guided by the Holy Spirit of Truth ? No verily , but rather we may
F excufe
j^ Mofaicall Philofofby. Book, z
excufe thefe zealous accufers without true undetftanding , and fay, that they meant of intermingling thefalfe Arillotelian wifdom, with that of the Spi- rit of God J which is onely truth ; tor, would thefe perfonsbut rightly under- ftand, that Fhilofophiay in his originall fenfe, importethycp/:?/ would acknowledge and confeffe, that the true and effentiail philofophy, or Jophia, is nothing elfe , but the facred vvifdoni , or holy fpirit of difcipline , which is the ground of not cnelythat, whichanimalmenof this world tearniNaturall Philofo- phy ; but alfo of the whole fubject of Theology. So that if weconfider the cafe rightly , we iT-iall plainly perceive, that facred Philofophy is nothing elfe , but the ground-work of Divinity , or an exprellion of God and his ads in his creatures ; or, if you will have it fo, in things as well fupernaturall, as naturall. Neither can any man finde, that God was ever mentioned or fpecifiedin Scriptures , bur as he wasconhderedin this world which he framed, and the creatures thereof : So is he pr I lot i iiid, to be endued with light as rvUh a veftmem. To he a cotifuming fire. To fill theheam Deut o.\'. vens , atidtomnkj the earth his foot-flool. lofuthistahtrtraclelntheftirt. "lo make the Hcb. ii.ii. dark^clonds his dweliingor tAhernacle. lo fpeak^inthundir from heaven.To far lejyvith ■ Kay. (5tf. I. JohoHtofthewhirie-wmd. To blow omof the north and fomh. To be everywhere. Alfo Eph. 4.8. j^jg Spirit is faid w aefce»dfrom heaven like a dove , and in the form of cloven tengaes T b 11 ?* "ffi''^-) ^"^ '" fi^^ '^■'^ ennhf and to make man his temple, and to he In all things. To c on- Pfai.103.7. elude, all Scriptures are full of nothing elfe , but of his effentiail operation in all 3 Reg. 11.8. created things, by his infinite organs. Wherefore I may julUy fay, that truePhilo- Job. z8. fophy, ( forafmuch as the foundation thereof is the Spirit of wifdom ? which de-
pf'i '^''' e ^^^"derh from the Father of light) is nothing elfe in effed but Theology; onely we v\^\\%9.T. "^^y for fafl-iions- fake make this dillindion , that effentiail Philofophy paffeth or Aft.'a. 3. * maketh his enquiry after the fammum bonum'y moving fromthe creatures circumfe- Sap.i.7. renceorexternall , unto his center or internall, for the finding out or defcribing X Cor.3. 1(5. of that eternall eflcnce, who is onely good, andis thefoleaclourinall things, and Sap. 1 1. 1. £^ proceedeth (as it were) demon ftranone a pofiet iori^ that is, from the vifihle creature unto the invifibb Creator, according unto St. Pauls rules, and Solomons precepts, in WiH. 13.1. the places above cited. And the Theologian or Divine, feemeth to move anorher way, to wit, from the radicall center , or invifibility of God, and fo proceedeth ^uafi demonflratione a prior iy that is, moving from the divine internall ad, or center unto the viiible circumference, or externall creature : whereby we may perceive, in the conclnfion , that both Sciences do attain unto one point in the end, that is to fay, unto one and the felf-fame thing, or highelt goodnefle in cfFed. And yet it fo failethout, that many an Academilt in this world,is foextradted beyond the li- mits of the creature in their refearches, that they, forfooth, fesk him out be- yond the Moon, nay, beyond the margins of the vaulted world, and fo divide him abfolutely from his creatures ; in which proceedings , they do bu": at- tempt or prefume to clamber up a ladder, without Iteps or degrees. They will (I fay) foar up unto the higheft pitch , without any confideration had unto the lower degrees , in that they attempt to find out God , without any refped h?.d unto his creatures, when as the Scriptures warrant us, that heis not far off from a^.y of us. And Aft. 17, therefore it will be but needlefle to feek or exped him , beyond the fphearof the fire, or above the Harry heavens, when he is neerer unto us, than we are aware of.
But it is no marvcll ; for fome of them, being altogether addided, for the firll fe- ven years, unto the Periparetick philofophy, are fo corrupted thereby, and under- Iland by that dodrine fo little newes of Gods being in his creatures, tnat when they come unto their higher fundion , they are fiat enemies to fuch as fhall tell them any fuch thing; and though they find Scriptures in plain tearms to verifie, that the Word and Spiritis in alljand over all, yet by thofefophiiiicall School-ditiindions, which they have learned, or gathered out of their Ethnick;- mailer's documents, or his obfequious Commentators, they do fo involve and bewrapthe plainly -meaning places of Scriptures, in the equivocating clouds of obfcurity, that they make them ambiguous, or of little or noeffed : Aswhenitis faid, and by the whole harmony of the facred Text affirmed ■ that God is in all, and over all , and that the holy Spirit is in all things^ they lire-ght-waies dillinguilli and fay, It is true, that he is vi-tnalltery or vcrtuall^- hut not fubf}a>?tialtter, or efemialh ^ver all; as who fliould fay, his ver- tue can be divided or feparated from his effen . And again, when the Text faith, that God operateth all in all : Verum efi (fay they) cjHatenus efi cai^fa principalis, as he is the prime or principA'.l cattfe ; but there are many fecondary , or fubalternate A- gentSj fay they, whi>.hdoad in Nature by themfelves, as the Intelligences, the
Starrs,
Sed:. I. Mofakall Phitofofhy. 3^
Starrs, the Elements, the Meteors , the compounded crewures , as well animal, as vegetable, and mineral ; and loth^y vvould by rhefe Ariltotelicall fophiltications , dilgracethe truth of him, who faithin plain rearms, Dens operatur omnia in omnibus, Godrvorketh all in all. Forit'we lookrighcly intothe matter, we fliall find , that as God Hllcth all by his eflentiall Spirit ofwifdom, fo that Spirit worketh ail in every thing which it tiUeth, and chat without any helper: For how can the created organ, ,
V3b)p(r» Dvmnfis faciens om;ili [olus, cr nn!lHs mecm. lam the Lord who make do all things alone, and not anyone w:th me. Neither fhould it feem itrange, being chat the Scriptures do verifie , tnat he isaliia ail. And aoain, 7 he incorruptible Spirit ofm-ct Gudts in ail things. And again, theApottle, ZsisiiidbQioxQ, In Chrijio omnia fant '"•**•*• ccfndita,per Chrifii*m eJ" in C hrifto omnia funt creata , omnu in ipfo confiant, Ipfe efl in Colof. i. itf. omnibus prlmatumtenens . InChrift all chinas are made , byChrijl and in Chrijt all thingt are crca.ed , all things confijl in him, andhe is in all things , bearing in themthe principality . Which being fo, it followeth, that the dilUndion muli needs be falfe, which is, that I>t'/ the cteacure can iA per fe fine aSlu tmmediato De . As who fhould fay, that the di- vine elfence or vertue isdivihble, or that Gods effencemuil therefore be partible or feparable, becaufek is in divers organs.
I may therefore boldly con lude and fay , that if Chriftian SchoUars would be- ftow t hat feven years, whi.h they employ in their Ariitotelian Itudy, in the true, effentiall , andfacred Philofophy , they would not fo erre after the manner of the Gentiles bur embrace without any rebellion or contradiction, the precepts of the truewifdom, fo firmly, thatthey wouldat theendof the faidtime , becompleat in that eflentiall doctrine ^ and made fit members to proceed in the Itreighr way of enquiry into, and atquiry of,the myHicall wifdom, which God hath ordained to be revealed unto his Ekft : and fo after the exampleof the ApolHes, they might as wellbecome potent in vertue and power, as they appear now onely puilFant in words, being hindred from the good fruit which accpippanieth truewifdom, by the erroneous doftrine of their feducing Mafter. I know, that this good perfwafion of mine, will make the followers of worldly wifdom to Aorm, and to fay of me, as the Stoicali and Epicurean Philofophers did to Paul in Athens , What will this babler have, or what doth he tell us of a new way of learning? lanfvver, That it is not I, but the word which they follow , that teachech them , if they will be pleafed to mark it well, and fequeller themfelves, in the mean time , from the rules or documents of their Erhnick Mailer,.
But I will come unto my nearer proofs, whereby I will moft evidently fhevv, that the doftrine of .V?//?«/f is amanife(tenemy , andoppofite or contradiclory unto the truth; which beint^fo. It is bytheApolHe jF»j»^ej condemned, for a branch of that wifdom or philofophy, which ts terrene', animal, and diabolic-ill. James. J.
Itappeareth, and (liall be hereafter proved out of the Book of verity, that the vertue whereby God doth manifeftly operate in this world , u exprefled either by attraftion,from the circumference unto the center; or expulfion, from the center imto the circumference ; namely, Concraftion, or Dilatation. For after this man- ner is produced Condenfation and Rarification , whereby the heavens, and the earth, and elements, with compound creacu'es, as well Meteorologicall ,orun- perfeil! Y mixed , as fuch as are com.pleac in rheir compoficion , were created and made. And again, by it he operateth in this world, either fymparherically, that is , by a concupifcible attraction , or antipatheti.ally, that is, by an odible expulfion. Since therefore that all things are effected in this world, by att radtion or expulfion, let us fee what is y^)«//»r/fV opinion touching the caule of attra terward examine, whether it accordeth with rhetenour oftrurh.
The Peripaceticks being perfwaded thereunto by their Maiter -^''/yrt'//.', do ac- cord in this, namely, That the Winds, the Thunder, the Comets, the Clouds, and other fuc h like Meteors, are made and caufed by the attractive heat of the Sun, and other Stars, whichdraw up vapours andexhalation out of the water and earth, and elevateth them into the regions of the aire. And therefore, Prout (faith Velcury, ac- cording unto the mind of Ari^otW) magis minusve calidi fum vapores, ita ahists, ant hftmilitts eUvantur furfum a foils calore atiorumcjue aflrcrMrn : ficut videmus in Cole bi- }"t^' 'j!^!^' bcnic ^ dttrahenteatjuam, -As vapours are more or lejfi hot, fo are thej elevated hi?her '
or lower by the heat of the Sun , andether Starrs : as we fee that the Sun doth drink^ttp,
F 3 anX
P-
j6 MofaicaUPhilofifby. Book i.
and mra^l water unto it. Hence therefore hath that palpable errour been introduced into this world , namely, that fire and heat do fuck and draw unto it vapours and fumes , when it may be made moft palpable and evident unto the fimplelt, fo that he have but human fenfe about him, that the heat of the Sun and fire doth rather difcuffe and expell from it, by dilatation, than allure unto it by the way of attrafti- on: As for example, ifthe fire did draw vapours unto it , then would it not per- mit any fntoak to go from it, but the contrary is feen, w^-. that it difcuffeth by difTolution, and expelleth and feperateth by rarefaftion the fubtill from thegroUe, not with a defireto draw or attrad the vapours , made by rarefaftion unto it ; but to expell and difjoynt it from the whole groffe body it worketh upon , for which caufe we fee the fumes and fmoaks to fly away, andtobe inforcedto avoid the action of the fire , without any inclination of the fire to retaine them ;alfo if we apply a wet handkercher unto the-fire, wefhall feethatthe watry fubdance in it will be fubtiliated by the heat into a reaking vapour : but as for the fire it is fo farre from attradingof it , that the reaking fmoakwill be feen to rife up in the houfe at randome without any evident attraftion of the fire. In like cafe it happeneth with the Sun's operative faculty, for it fubtiliates or rarifieth the water or humid fub- ftances by his heat, and confequently it draweth nothing at all unto it : but dif- cuffeth rather that which was thick , into thinner portions. Now the reafon that water or groffe humid fubllances , being rarified, do afcend upward, is not any at- tractive faculty in the Sun or Starrs, butanaturall inclination in the thing it felfe : for it is a common axiome that omne /eve etfubtile, doth by a naturall fympa- thy or appetite, tendere ^itrfntn ; and therefore it is, of his own inclination , being fo fubtiliared , that it foareth upward toward his naturall and dellinated region, or place, as we fee in Fumes, Smokes, and fuch like : Contrariwife , omne grave y in like manner, tendere deorfum, all that is -ponder ok s doth defcend bj a Katurall defire to- wards the Centre . But that I may more exaflly and affuredly difplay this errour of the peripateiicall attradion , of exhalations and vapours by the Sun, Starrs, and fire; I pray you that you will but obferve our Weather- glafle, or experimental! Machine? and we fhall there finde by pradice, that all attraftion from the circum- ference unto the center, is cau'fed of cold, and not of heat ; forby cold, the water is drawn or attraiied up into the neck of the Glaffe , and that is effefted by the in- fpiffation of the aire , and reduftion of it into a ftraiter room •• when contrariwife we note, that ifthe Siin do heat the head or boulof the Mattras , or ifthe warmth of the hand do but touch it, the included aire dilateth it felf, and forthwith flyeth away from the heat, and is fo far from being anaiafted by it, that it precipitateth and deprcffeth the water downwards. Which being thus , as ocular experience, the mother of fools, hath taught us, let our Chriftian Peripateticks but duely obferve, the fubtle wifdom of their Mafter,whom they have hitherto followed, and let them fee and confider how grofly he hath erred, in the main argument , pillar, or prop of hisMet eorology ;which being fo,what c an be more expeded,then that the whole fa- brick of the fame fliouldfall before theeyesofeach wife contemplator. To be brief,thefe & fuchlike errours of his,have forced divers of his difcreetelldifciples & naturalills, to diffent and [tart from his doftrine , as well touching \:\9. opinion of the Winds and the Thunder, as of the originall of Fountains .being perfwaded and alluredunto this their relinquencyby atiuerfpirit : Vox Johannes Fregias , avery learned Naturalift, and a man who hath taken great pains in fcarthing out the truth Fieg. Lib. 25. of naturall myfterie JncMJa x'cnta- rerhby th.it hi«; large volume, encituled, Ouxfiw»es Phj/fic a) huth this , Ojfa-Kjnam rum. totad'fpntatie de Tentis Jiciit de aliu meteoris, plena efi admlabihunt operttm Del , quo-
rum m'dle firmt, Q' fajficientes in natura ca/ifa proferri pojfi'it^ tamen prodcfi videre (jHO~ fifque htimana ratio progredi pcjfit. Sacr£ qiildem l'ncr& dicunt Dettm vcntos producere de thefauris fuis , unde ipforum jlatus audmus , fed ttnde venUtnt ant cjho vadunt nefcim ptus : Although the whole difptttation concerning the PFhids , at alfo touch -ng the other A'fLteors , be fetllofthemarvells ofGody of the caufe whereof there cat berend^edno fuffic'ent reajon in nature; yet it viilt be necejfary to enqui; e Into the caufe of them, fo far as mans re. -fan rvil/ perm.'t. The holy Scriptures fay, that God doth produce the winds out of his tre-tfury^from whence we hear the noife of their breath, but a-e ignorant of the place from -whence they ccme ^ and whither thcr will. Again, on the other fide, /l-farganta Philtfophia , ( a work, I fay, th.u hath been highly elleemed of the Peripateticks rhaf^di Ful themfelves, by reafon of theAriftotelicall fuck orfapthat it containeth,befidesan ^Toniiru. epitomy of many other Arts) after aft riit fcarch made into the nature of Thunder,
in
Sed. I. Mofdcall Pbilojbfbji. jj
m the Phyficks of her Mafter ArlftotUi and being put as it were to znoHflut^ through
the want of skill which it obferved in her Malkr, to reveal fuch a fecret , which
none is able really to effect but by the true wil^om, ( for by it Solornsn confcffed , wifd, f.
That he knew the force or p0Wer of the winds, and mmattons of the eltmems . And joby Job, a8.
That it is the divide wifdom which givsih weight unto the aire ^ and orda:fieih Jiatntes
nnto the rain, andmaktth way unto the /ightmngs of the thunders. That Philofophy
(I fay) fo much refpsited of the Peripatcticks, is found in conclufion to utter thefe
wordsj Oftidaw ph./ofophorum (faith it) confidcrautes mirabilem fiilminis oferationern^ Mir^. fbil.
ipfumHon opus nature, fed fHmml DcteffetlHmimmed'iacHm arb'itrati fuKt ', Someof the t.'b. 9. cap.
phi/of. phers cu»fder»g the marvelloHS operation of the lightning and thunder ,
imagine it to be no work^of nature ^ but the immediate ejfeih of the highefl God. Again,
touching the beginning and originall of Fountains , Johannes Velcurius, who hath
fpent muchtime and labour in the Peripatetick doftrine , and writ a Commentary
upon Anftotles phyficks, groweth fomewhac cold in his confidence , which he had
in his Malter's doitrine, concerning thetrue caufe of fountaines which iflue out of
the earth, I^on confemiunt plane (faith he) Sacra liter a cum Phyfteis de ortu fontium et .. nj,.r
fluminum quat, ex mari per vanos alveos meatufque Jiuere, ac ad fuosfontes refluere, lji,' a, cap .tf.
Ecclefi.tfles, i . tefiatur, dccens. Omnia flumina intrant in mare & marenon redundat, ad
Itcum unde exeunt fLnmlna revertuntur^ ut iterumflitant. Cater urn Ariftoteles et Phyfici
Peripateticidicunt materiam ijiorum ejfe panter vaporem refolutum in aquam & Uaue-
f Ail urn afrigore (jf calore fimul, intra terram : The hol^ fcriptures do not con fen t with the
Naturaliflsy concerning the originall of fountains and rivers which do come out of the Sea^
through divers Channells or paffages , and flow or runne againe into their fountaines oi
Ecci'eJiaJleSfi, d/th tejlife, faying, all Rivers do go into the Sea , andthe Sea isnotthe
fuller : And they return again unto the place from whence they came , that they m:ght
flow from thence again. But Arillotle and his Peripatetick^Schollars ajfirm , that the
matter orfubftance of them is a t/apour , refolved into water , and melted or liquified by
cold and heat together, wthin the earth.
Thus (judicious Reader) you may difcern , out ofthecoiifelTionof ^^v/? own pupills , how contradiftory and oppofite is the mind of their Matter , in his philofophy, unto th i wifdom of holy Writ ; and therefore mark the fentence that the ApolUe pronounccth againft it , The wtfdom (faith he) which contrad.ileth the T,n,^ 4 truth M not from above , namely, from the Father of light, put terrene, animal^ and dia- Gal, i, #.' bollcall. And the other Apotlle fpeaketh thus. If any man preach other wife then that ye have received, let him be accurfed. Now that this Prince of Peripatcticks is moft erroneous and averfe unto the opinion of the holy Scriptures , touching the gene- ration , or primary caufe of Meteors , I will molt lively andat large demonltrate unro you , in the lalt Book of this prefent Treatife , where I will prove him a de- ceiver of the Chriftian world , by fuch preftigtous things as feem probable , but in verity, and by effed, will prove nothing elfe, in refpeft of the fruits which the true wifdom doth bring forth , but deceit, vain fallacy, and an apparent kind of jug- ling, which being rightly pondered , it may feem very ftrange to fuch judicious perfonsasare unpartiall, that the Chriftian world fhould be deluded thus long, yea, and in thefe latter daies , with fuch Peripateticall figments and fables, and be fo addicted unto ^?-//?iif/e's idle (had owes, hnce that in conclufion they appear without true fubftxnceand reality. Nay, i: may feem llrange indeed, unto every wife or underttandingman, that fuch as are devoted unto ChrilVian zeal, fliould all , this while forfake the main fountain of wifdom and verity , to feek of Pagans and Gentiles, arts, fcience, and underltanding, as did the Agarens, (of whom the Pro- Earuch, j, phet maketh mention) and thofe which were in Theman, whoforthat errourof theirs, never attained unto the knowledge of true wifdom. Ofthis main folly of Chiiftians in future ages, and ofthefe our latter ages , me-thinks the ApofUe doth feem to prophefy, in thefe words , Erit tempus cumfanam do^lriaam nonfuflinebitnt, ^ Xutla x fed adfua defidsria coacervahunt fibi magifiros, prnrientes auribus , (^ a veritate quin dem audit um aver tent, ad fibulas autem convertentur. The time will come, that they will not endure wholfome dotirine, but having their ears itching after their own lafls, get them a company of teachers or maflers, andjhall turn their ears from the truth, gndfl^alt be given unto fables. Where he underftandech by a company of matters, all errone- ous teachers, andefpeciallythefpuriousPhilofophers, namely, of theEpicureall, Stoicall, and Peripateticall doftrine, which as they are framed out after the ima« ginations, tradition?, and inventions of men, and according unto the elements of this vYorldj and not after the true wifdom, which is Chritt Jefus , are efteemed as «"' foohfh-
jg Mofaicall Phihfopby. Book z,
foolifhnefle, vanity, and fabulous before God and his Saints : And therefore the Apoitle in the forefaid fpeech, doth point at fuch Chriltians in future ages, as will leave the true vvifdom or doitrineofChrilt, the Prophets, and the ApolUes , and betake themfelves to falfe Matters, and fuch Philofophy which contradiiAeth the truth.
Again,thefaid excellent and facrcd Philofopher foretelleth, that there will be many in future ages fo puffed up in their own conceipts , that they will contemn and fcorn all counfell , be it never fo good , if it be any way diffonanc from their grounded opinion. His words are thefe, Iti nov jfimn diebus {iii\}a\\€) i»fiabunt tem- torafericnlofa, & erHm homines fciffos Htnames, c^ipidi, elaii, fuperifi, &c, femper dif- cente5&mtnqua,m advcritAtem pervenientes. Quemadmodum Atitem]amnes& tJA'Lambres * Tim. 3. I. fgjlitifi.yii CMoyli, ita&hi refiflunt veritati ; homines corrupti memc &reprobl circa fdem, & ft/tra»on proficieKt. In the /afi daies jhiill come perilous times, for men will be lovers of their own fehes , covetous, boajtcrs, proud, &c. ever learning, and never at- taining unto the truth. Ar,d as famnes and Mamb, es withfiocd Afofes,Jo do thefe reftfi the verity, men of a corrupt mi^d , and reprobates concerning the faith. Out of which words we gather , firtt. That fome men in thefe latter daies will be fo wedded unto their own learning, and conceipted in the worldly philofophy or fcience which they have been brought up in, that whatfoever train it felf fhall proffer unto them, that is oppofite unto their intentions, it will be fcornfuUy rejected. SecondIy,he feemechto exprefle the infufficiency of that learning or philofophy , whichthey embrace, in faying , th.it they ucjcmperd'fcentes^ fed nunquam aa ver:tatem velper- feElionem pervenientes ; Ever learning, but never attaining unto that high vertue and power, ai which the truly wife have aimed, by Ethnick philofophy. Thirdly, it ap- peareth, that he meaneth the mundane philofophiils, by the example which he ma- keth of Jamnes and Mambres , who being worldly Sages , or bred up in the human wifdom, did relift that truth which Mefes , being irillruded in the divine Philofo- phy, did fo lioutly maintain. And laHly, he feemeth to intimate, that fuch as ad- nere fo much unto the fpurious wifdom, are thereby corrupted in their imaginati- ons, and allured to erre concerning the faith , and profit nothing. And therefore it will be no niarvell , though 1 fhall find this mine admonition rejedled , and re- pined at by many , though perchance moreacceptable unto fuch as are vertuoufly ' inclined unto the truth, and are apt, yea, and fufficient in their purer difcretions , todiflinguifli andfeparate theerrours of ^ny?^/^ , frcwn the infallible verity offa- cred Writ, and to carry their judgments fo juftly andfincerely, that the' All-hal- lowed honour of the one do not futfer any detriutient or indignity, by the paganiQi and unfanftificd axioms oraffertions of the other.
CHAP. VI.
Here, One great God J E HO FA H feemeth to call the falfe wifdome , or ff'ife-
men and Philofopher s of this world unto an Account for their erroneous
Do[ir;ne , touching the ca.'ifes and manner of the Creation of the
world , aud the Generation of the Meteors thereof.
I Have exprefled unto you in th° precedent Chapter , that the great Mailer of the Periparetick doftrine, i d^mon , or an evill fpirit , being that by his inventions he hath deceived the world, andfeduced it from the right parh of Wifdome, and directed it unto that way which leadeth and guideth unto aflured error and ignorance , and that by rhe pain- ted mask of fophiiUcared reafons, befmeired over with afalfeand outward fhew of probability only , fainingthofe things to be accidentall, and caufed at hap-haz- iard, which in verity are fiom above , that is to fay, effentially produced by the increared Spirit's power, which operateth all in all : For according unto his dodrin^ , the Earth, the Staf^ , the Elements were eternall and not created :and he covercth this his falfe a(fertion,with appearing natura 11 inventions,framed out of his own brain,fayinq, ex N hi'm, nihil fit : Of nothing, nothing is made. He giveth alfo a humane reafon of life, mot ion, and limits or borders the Seas ; and fainerh caufes after his fancieof the generation and corrnprion of things : And fpeaketh of a firtt muter , and a form, after his manner ; though he knoweth not eflentially what they are : He telleth us unreafonably the reafon of the fnow, froll, and ice, hail, rain,
cloud;;,
Sedt, I . Mofaicall Thilofofby. j j
clouds, and mifts faying that they are advemitioufly caufedof vapours which are drawn up by the heat of the Sun and Stars , out of the earth and waters , into the middle region of the Aire, and are there condenfed into thofefubHances, byrhe accidental! coldnefs of the place. He inventeth and bringeth forth fomefleighr proofs to maintain his imaginations , averting, that the wind is made or caufed by chance, namely through the exalting or fubliming of hot and dry exhalations cut of the earth, by vertue of the forementioned Agents ; the which exhalations, after they approach the middle region of the Aire, are reperculfed and beaten down again. And then in their motions downward, they meeting with other exhala- tions which afcend , are forced to move collaterally. Heprefumeth to know the hidden caufes of the Lightnings and Thunders, making them to proceed alfo acci- dentally, namely from a concourfe of vapours mixed with exhalations; and an in- finite of fuch like frivolou; inventions he hath ereded. All which he hath vailed overwith his fmooth words and fubtill fhews , of externall or fuperficiall pro- babilities only , inftead of the reall and central! vifage of Truth. But the God of Heaven and Earth , which is the Author of all thefe things , and doth mylHcally fafhion them by his cternall power, and calleth them out of his Treafury , when and where he lirt , feemeth to deride this inventor of lies , with his obfequious followers in thefe very words , which he fpake unto Jo^. H^ho is this (faith J EHO- Jcb 3?. 1. V A out of the whirl-wind , unto this bold abufer of his Works) that dark^eth the 3-
counfell of my Words rvithopit kriowledg , Gird up now thy loines like a mxn , / ivii de- mand of thee , and declare thou unto me : where ivafl thost when I laid the foundations 4. of the Earth"? declare If thou haflnnderltandtng: who hath laid the meafures thereof, f. or rvho hath firetched the line over it, thereupon are the foundations of thcmfet, or who ^* lajftdthecorner-fionc thereof? (Whit ^wsTt they eternall and without all beginning as thou vainly furmifeft ?) who {hut up the Seawlth doores , when ttijfued and came 8. foorth Mout of a womhe} Have the gates of death been opened umo theet And hafi 17. thoufeen the gates of the fhadow af death } ( that thou alfigneft a reafon fo confident- ly of corruption and generation , according unto thine imagination : ) Ha(l thou entred into the Treafury of the Snow > or haft thoufeen the Trcafuries of the Hail which J have hid a?ainji the time of trouble} (that thou after thy fancy darefl: to forge, fain, or alTIgne unto them fuch accidental! principles ?) Bj what way is the Lioht parted , which fcattereth theEafl wind uponthe Earth > ( what ? is it by a hot and dry 2^. exhalation attra£ted on high by the Son and Stars, and afterward repelled down- ward laterally, as thou haft publiQied ?) who hath divided the fpouts of the ra'ne ? iJ. or the way for the lightnings of the Thunders } jindwhoi-sthefnheroftheraine} or *"■ ■who hath begotten the drops of deivf. (mu!-! the created Sun and Stars be the Aitors and'Authors in this bufinefs , as thou doft erronioufly imagine ?) Out of whofe wombe rar?K the Ice"* whohathengendred the frof} of the heaven i ( Is it the coldnefs *?• of the middle region of the Aire , as thou feemeft to averre ? ) Canfi thou rejtrain the fweet influences of the Pleiades , or loofe the band: of Or.'on> Canfl thou bring forth 3i. J]4az,z,aroth in his time , canfi thou a'fo guide ArElurtu with his fons} Knowe/l thou ' • the coKrfe of heaven > or canfl thou fit the rule thereof upon the earth} (And why not, ? Forthouprofeffeft by thy PeripatetickPhilofophy tounderftand the cau- fes of everything : and he that truly knoweth the myfteries of things can do won- ders : For by that means wj/tfAt/i^ar Jofuah made the Sun to Jlandflill. And for the , , ^^ religious Hezelijas hisfake^ my Spirit did caufe the Sun to move backward. Canfl f ^»» i fai, 2 8 . 8. ' lift up thj voice to the clouds , that the abundance of water may cover thee ? Can ft thou job. 18.34. fend the Lightnings , that they maj walk^ and fay unto thee , Lo here we are} If the JS* grounds and principles which thou haft invented be elfential! and fubftantinll , all this and more maift thou effedl : For fuch of the Eled , into whom my Spirit of Wifdome ( who hath alTigned true principles unto the elTentially wife) hath infpi- red thisknowledg , are able to effeil all thefe things : ^ my fervam Elias , after Exod. 9. tt. alongdrought, caufed the clouds to mo/Jlen the dry earth : andmy Proplms, Mofes and 2King.1Z.4s. Samuel, dd, by the power which I did affi^ne them, produce Thunder and Lightn'ngs, unto the terror of their enemies. Doft thotikjiow who hath put wfdome in the reits? or f° 3 S* ■who hath alvcn the heart underft-.mdinq^ } And darelt thou , being led by the frivo- lous effeft? of thy inventions which are grounded on the Elements of this world, and not upon my Spirit, which is the true Wifdome, afcribe my works, who am the fole Creator of all thmgs, unto the creatures > Is this to learn } to firive Job I9'i'>' with the Almiahty: hethatrepyovethGod,lethifKaufiveru-ntoit, Thus feemeth our great God to fpeak unto Ariflot'e, and fuch like Philofophers of this world , who
being
40 MofaicallPbilofofbj. Book 3;
being too much elated in their own conceits, prefume thus over-boldly on their terrene and animal vvifdom , and would check and conrradift the vertuous aftions of God by their phintatUcall furmii'es. 1 could wifli therefore, that thefe mundane Philofopners would turn from this their worldly wifdom , and humiliate them- Tob ?9. 37. fslves before the onely Creator of heaven and earth , and anfwer with the patienc &. 41. ' Jo^ iti this manner, B'-haid, I am vile, -rvhatjhalll anfwer thee} I v^iUlay mj hand up-
2.
cH my mauth. I kiww thac thuX c^n(t do all things. I have fpokcn the things 1 under flood
3- fiot^even thi^irs too wenderfullfor me, 1 have heardofthee by report y b^t now mine eyes
'• ^f/7tf/c^f/ifein thy creatures, ^tndfvrthucai'.felabhormyfelf, andrepeat lndnfl and
' ajhes , acknowledgingthat rhereis no truewifdom, but that which is from thee,
1 Car. 3.19. who art the Father ofliaht^hy the vertue whereof, thou workefl all thefe wonders. And therefore we confellej that the wif cm of this world is meer fosUjhwjfe-, and fuch as wholly addict themfelves unto it are deceived , forafnmch as they do negled the
Colof. I, J. divine wifdom Chriif Jefus , i» r^hum all the treafures of fcunce and fapience c,x hid. Thus have you briefly underltood the duplicity of wifdom , andby conlequence, the bi-forked, or contrary nature of philofophy, that is in this world ; andhowall good Chrillians (contrary unto th; cuitom of this our age) ought to leave andfor- fakethe one, and with fervency and zeal, to love and embrace the other. And now in this Book following, I purpofe tofet down thofe Mofaicall principles, on whuh our facred Philofophy hath ereded the whole bulk or fubtlance of her fabrick.
The third Boo\ ofthefirHSeBion, touching the effentiall
Principles of the Mofaicall Philofophy.
The Argument of this third Book,
IN this prefect Book^ the Author teacheth in a generality ^ the true and effentiall principles of the divine Philofophy: and in particular he exprejj'eth, how various and differing the Ethnick Philofophers haie been in their opinions j concerning the heginninss of all thi/'os ^ where he prevetb , that the ivi felt amonoft thofe Pa- gan Naluralifis-) did jleai and derive their main grounds or principles , from the true and facred Phdcfpher MofeSj whofe Philofophy was originally delineated ky the finger of God ^ \^r ifmuch as the fiery charaBers thereof^ waeyamped out or engraijen in tht dark H'^ie^ by the eternallfVifdomi or divine fVord, Anlt fheweth^ that although the fore fai.. pagan phlofopherSi did nfurpthe Mofaicall principles unto themfelves , anc/, u:e better to maske their theft , did af[igne unto them new Titles 3 jet becaufe ihey were not able to dive into the central! underfianding of themy nor conceive or apprehend rightly J themyfiery oftheeverlaftingt^ordj they ereBedupon their principles or foundations but a vain and worldly vpifdom , car- ved out, not from the effentiall Rock of truth , nor relying on Chfifiy the onely cor- ner-fione^ hut framed after a human invention^ andfhapedout according unto the elements of this world 'j much like a Cafileofflraw or fiubble , which though it be planted on a Rock^yet tsfubjeei ro mutation, andis eafilyfhaken ^ and tottered at e'jeryblafl of winde. InCorclufion,here our Author doth fet down, what the true Oiivfaicall princifles are, namely , Darkneffe,fVater, and Light : Then, that all plenitude and vacuity in the world, doth csnfifl in the pre fence or ahfence of the formall principle^ which is Light. And laftly , he fbetveth how the tivo apparent aBive properties , nsm^ly. Cold and Heat , do ijfue from the two fore'faid foun- tainei of 'Darkneffe a/.d Light., as the two paffi ve natures, Moyflure and Drought, do challenge thetrorigi nail from the faidaBixe.
CHAP.
Seft. u Mofaicall Vhilofifhy. 4i
CHAP. I.
tVheresn is fet d"'^''* the uncerttihity of the antient Grecian and ArAbian Phllofofhers , l/»
thar opinions, teaching the pri»cipiei or beginmng^s of all things.
^T is an evident Argument that the Ethnick philofophers were not well let led upon the grounds of their philofophy, but did waver in their imaginations touching the true principles of nature , being that among each fed ot them there was main- tained and upheld a variety, yea and fometimes a plainecon- trarietyjOf opinions concerning them : as for example»7 W« Milefm^ who wasinrowled amongttthe number of the wife men of Greece,had his opinion that Wat erwas the beginning of all thin"!?. But Anaximenes and his difciples affirmed, that an infinite aire was the firftcaufeor oiiginallofevery exiltence. And for this reafon alfo, A»a.vimander did erteem this cathoUck aire to be God. Again, on the other fide, Zoroafter will have all things to take their beginning from Fire ard light; i'ii\toihc Pythagore- ans fay, that there is one univerfall Fire in and over all things in this world. And verily , each of thefe opinion-; , if they be duely confidered , will be found ro ap- proach, and have a near relation unto the Mofaicall truth; for a divine fire or light ilTuing forth ofdarknefle, orrhedarkabyffe, did fuddainly by its bright prefence reveal and make manifelf, the hidden and invifible waters, the fubtiler part whereof is the vaft fpirit of the aire ; arnl for this reafon , hoi\\Thales and Anax^menes, do feem in fome fort to agree in one fubjeil : And yet,if we penetrate more profound- ly into the bufinefle, we ftiall perceive , that thefe two did infift but upon the nia- teriall or palTlve principle , forafmuch as from it, the fubRance of heaven and earth, and every thing therein, hath his exigence or materiall beeing. On the o- ther fide, Tjoroajhr did not without reafon make choice of fire , for the primary be- ginning of all things, in that it did proceed and appear in a£l , befordthe waters or humid nature were made manifeft , no otherwife then atlion go'^h before paffion, orthecaufc precedeth theeffeft. And yet nevertheleffe, he erred in this his afferti- nn, bccaufe the a£^ive principle can in no wife rightly be confidered, but as it hath his relation unto a pamve originall. The Stoick Zem, therefore, being more wary than the' relt, elfabliflieth his opinion concerning the firtt Principle, by a firmer tye or obligation, faying. That the fubftance of the fire being by the aire converted into water^is the beginning of all things. But Empedoc'es would be furetolay his grounds more fu rely (as he vainly imagined) than Zfw; and for that caufe did or- dain the four Elements, to be the radicall principles of all things, whereof two of themareagents, and two patients.
Now the main errour of thefe philofophers in their judgments concerning the principles, vvas,that they did not mark or confider , that the divine puiffance or fa- ired word, was more ancient, and ofa greater Antiquity , then were any of their forefaid principles; the which, if by a riper contemplation they had underftood they woHld have confefled, being inlfruited and direfted by reafons produced from the eternal! unity, or effentiall point and beginning of all things, that the divine light, or (acred emanation ( which Scriptures entitleby the name of the holy Spi- rit of wifdom ) was the ailuall beginning of all tilings , as nevertheleffe before it , there was another property in one and the fame facred effence, which was termed ihedivinepuilfance , oxp'otemiadiv.na , which did precede his aft or emanation, no otherwife than the Father in time, order, and being, is juftly faid toexiltbe- forethe Son, or the Creator before the creature: And thereupon the wife man hath Ecclefiiftictti it. Omnium pri r cratta e 'I faplentia, Wifdom was created before all things . And yet it i. 4. is mol} apparent, that fome of the Greekifh and jEgyptian Philofophers , namely, Plato, Pythagoras, Socrates, Hermet, ?ic. did fo inltruft their underftandings, part- ly by the obfervstion of their predeceflors doftrine , and partly through the ex- perience, which in their long travails and peregrinations they had gathered, among the .Ethiopians, jEgyptians, Hebrews, Armenians, Arabians, Babylonians, ana Indians, ( for, over all or molt of thefe Countries did Plato, Pythagoras, f/z/ifarr^f- ffj, and or hers of them travell , for the augmentation and increafe of their know- ledge, as Hilioriographers, thatareworthy of credit, have related) that without doubt they did difcern, though afar.ofl, and as it were in a cloud, the true light in
G the
^z MofaicallPbilofofby. BooL 5^
the humid nature. And among the reft ic is reported, as alfo it appeareth by his works, that PUto hadthe knowledge of the Word, and had readthe Books oiMom fa ; and for that reafon he was called, T>i'iJ'»i*s Plato, the divine Plato. In like man- ner, the excellent Philofopher Hermes, otherwife termed MercmiHsTrifmeqiftuSy expreffeth plain! y, that he was not onely acquainted with Mo[es his books. But al - fo was made partaker of his myfticall and fecret praftife , as by his Sermons, which he calleth Pymander, a man may plainly difcern , where he doth mention the three Perfons in Trinity, and fheweth the manner of the worlds creation , with the ele- ments thereof, by the Word. Andthereforeofallother antient Philofophers,! may juttly afciibe divinity unto thefe two : But in this I cannot much commend lhem,w;*.in that they having had a view of Alofes his labours ,v\hich were indited by the Spirit of God, did gather out , and confefle the truth of his doftrine , touching the principles of all thmgs , and yet would not inopentearms acknowledge their Mailer, but altered the names of them; but as /'/ fo was he dealt with by his fc hollar Ariftotle , who knowing that his Mailers three MoTak^ill Principles ofalUhings, masked under ftrange titles , werebut truth, would neverthelefl'e arrogate his dottrjne unto himfelf, andfor that caufedid alter the aflumcd names oi Plato's principles ,- gilding them over with new denominati- ons, and did afcerward rear up upon them, a fpurious philofophicall ftrufture, car- ved and framed out after his own inventipns , which may be thereforerightly com- pared untoa houfe of llraw or Hubble, whichthough it be erefted upon a firm rock or foundation , yet becaufe their llutf is Heterog:niall unto the truth , and evilly compaded, it will not endure a ftorm, no, not the lead blaft of truth, but will ealily be dellroyed and caft down. Thus may every good Chriftian difcern , how each of the Ethnick Philofophers havellolen their principles from yI-/o/f/ his. grounds , ftolen I fay, becaufe they expreffe them under covert names , without any acknowledgment of their Mafter, which did arrogate his doftrine and learn- ing unto the Spirit of God which did teach him it, anddidpra(f;iically exprefs the grounds thereof , in the apparition which God made upon the Mourn Swa : For upon the grounds of thefe three Principles, the true mylllcall Philofophers or Thcofophers did pronounce, that as well theexternall Lawof Mofes, as the in- ternal! of Jefus Chrift was erefted ; which was not difcovered ordifcernedby Arilhtle-, how Cunning foever he maketh himfelf , which if it had been f o , he would not(without all doubt)have founded or built, upon the true Corner-ftone, I mean the eternal! Wifdome, aballard Philofophy which did differ in fhape and ' effence from the true Foundation. And although he was taught infome fort by hisdivincr Mailer , yet was he, as it doth, appeare , allrogether ignorant of the centrall truth thereof: whereforeit wasbutafoUy inhim, who is fo vainly mag- nified for the Prince of Philofophers , to make a privation where there was no precedent polition , or information , being there was a Chaos before any thing elfe was created. Bur it was no marvel , being that he furmifed, the world, and all things or Species thereof, to be eternal! ,thar is to fay , without beginning and end; which if it had been true indeed, he then had faid but rightly, that the dark Abyffe or Chaos, in refpeft of its beeing without form , was a Privation of fome A6t or form in an aftuall pre-exillent matter. But that this is falfe, the whole (., jg concurrent of the Scriptures do confirm , being that it is faid , that God created the ' ' worldtf m.utcrtvithoMt form^and that the heavens and the earth were fiyf}»f waters, and » Pet. ?• y- by yra:ers,a)}d conftj^'infT by the wordofGod. And that the Original! or primary womb, froTi whence the waters were exrrafted ( which were the materiall fluff, whereof Gen. I. all things were framed ) was this darkand deformed ^byfje or Chaos, and therefore
had the beginning of their formal! being , from the Father of all- informing and vivifying light andeffence. Butthatwcmaydiredlly fliew unto you the egregious theft of theforefaid Philofophers from Mofes his Principles;That Principle which Afefes ztrmcd darl:Helfe , ihedarke Abvjfe or potential! Principle, Anftotle dorh call his A-fateria pri»ia,or firfl matter ^\^\\\i.\\ he averrerh to befomething in puifTance or porentially only , becaufe it is not as yet reduced into adt. Again , he feemeth to term it privation , but fallly , being that nopofuion did precede it. On the other fide P/^ro calleth it i///^ , which is efteemedtob: nothing , forafmuch as ic is invilible and without form. Alfo he compareth it to a dark body, in refpeft of the foul and fpirit. As for H-rmes, he intitleth ic by the name of umbra horrenda, or fear full (hadorv. Pjitha?ioras m3.\izxh \t his Symbolic all Unity : Fromin thisits efiate, it hath relation unto noching elfe but ic f«lf,wluch is mere Unity, and confe-
quently
Sed. I. Mofakall Pbilofofby; 4j
quenily it acquireth not fo much as the name of a Father, becaufelt doth not by an emanation relped or attempt the production ot a Son, Hfjtpocraics will have ic named a deformed Chaos , or anuniverfally troubled mafs , without form or fliape. Again, as touching the fir(Hna>itedpiliive Principle, or the primary paf- five matter , out of which all things were carved. That which Mofgs called wa- ters, ^r/,/o;/(fdoth incicleby the name of Second matter; forafmuch as it was begotten and derived cue of the bowels of the firll- matter , or Chaos , or dark abyrfe: which alfo P/^w termeth the Spirit , and Herstes the humid nature. Hippocraies with ^naximenfs ihc vail and univerfall aire of this world. Trthaao- rM pointeth at it Symbolically , by the number ot duality , which is the mark of imperfection; fork argueth thereby , theimperfed eliate of matter being defti- tuteof theformall characterof Unity, which maketh three, and therefore the ter- nary number is eikemedamonglt the wifeliPhilofophers, for the root of all per- feti numbers. To conclude; that vivifying and animating Principle , which AIo- fes called light, proceeding from the Spirit of the Lord, AytjiotU maketh his formall beginning ; Plat-:, the ad or foul of the world ; Pythagoras delineates it by the number of three , and Hipfocrtttes calleth it that immortall heat , the which when all thing-: were troubled in the beginning by contention, didforeup unto that upp;r region, which the Ancients do call the ^ther or Heaven. Is not this the-cfoie a notable kind of Robbery amongft the choifeft Ethnick Philo- phers , thus fally to afcribe and attribute the Principles and Dodrine unto themfelves , which were revealed by Go :,'s Spirit, unto the wife Prophet Mofci y and that of pupofe to make themfelves great and eminent, not only in the eie^ of the Cjenciles, but alfo by fubtill allurements, or falfeand fa- ding fugge ;ions , laid on thofe foundations , toditlraCt Chriltian men from the Ttu;h> And yet as for /'/^w and //frwfi , 1 mult excufcthem, being that they doboth of them acknowledg in exprefs terms with Mofes^ that the matter o\ fub- ftance wherof the heavens and the earth were made, was a humid nature, and the internall form or acl, which did difpofe of it into diverfuy of figures or forms, was thedivine Word , as you may find mod plainly expreffed in /'/ijro's works, and in the Pima»d:r of Hernns or Mercurita Trifmeg^fim. But amonglt all the relt, Ari- pj„^„ ftot'e harh fored higheft upon the wings of his own conceited imaginations , and built the Itructure of his worldly wiidome upon the typicall form of the Mofai- call grounds, thinking thereby to affume and purchafe unto himfelf, in the re- gard of this world , the name of an ablblutely wifeman, though in the conclufion he appeareth far o:her\vife in the eyes of God j for as much as he doth alfigne par- ticular effentiall actions , which appertain really unto God , unto the creatures, with more oblHnacy then the relt , affirming that they operate elfentially of and by themfelves , when in Verity '\x.\sox\\.s ^odih^ioperatech alliiKd in all ^ and that iinmediatly , ( as the Apoltle Paul doth intimate unto u=;) And this is the reafon that they give not unto God the only Creator, the glorj of every aClion in this world, (as they ought to do) but rather ro a created natu-e , and unto Angels, and Stars, and Elements , and compounded creatures, which were made, and are Itillfultained and maintained by the all-creating Spirit or word of the Almighty. And this is the originall occalion of the multiplicity of Idolatry , which hath and dothhithertorai^nein this world, namely, of theworfhippingof the Sun, Moon andltarres, of facrihces offered unto Idols or falfeGods , and deceiving Devils, of the Veneration of Ifi-' AndOfru, of the adoration of S.tusrncy Jitpirer, Mars, Kenmy zxiA Me.curj ^ of the immolations or offerings unto Cilnm, Vefia, Ceres^ Pr-oprpma, VHicap. , Pinto, ind I^'eptMne, with many Other errours and abfurdities, whereby ignorant men are rather feduced from the knowledg of the true God, than any way induced unto the underltanding of him rightly. And this very fame Do- ftrine relying on the invention of man, hath been the occafion that the world hath erred concerning the divine Word , and through blindnefs have not perceived the operations and properties of the holy Spirit, in the creatures; yea verily, ic hath been the occalion , why fome of our Chrillian PhUofophers themfelves , have neglected the refearch of Gods Actions in his creatures , as well vifible as invifi- ble: they are ( I fay ) fo wedded unto the iKrirtotelian Philofophy, that they do voluntarily avert their eies from the true and certain Science of the Meteorologi- cal! Science , revealed by the Scriptures , which are the fountains of Wifdome; to follow the uncertain', and fcarce-probable doctrine of their Ethnick-Mafter, touching that admirable fubjeit. And this is the reafon that they will not ac-
' G 2 knowledg
44 M(f(ricaU Vlnkjofby: Book j,
knowledg any true Meteorologicall Philofophy to be taught by the Spirit of Wif- dome, in the faid holy Book, but only matters belonging to the health and falva- tionof man , when indeed it is moft evident , that whole pages or leaves as well of the books of Alofes^ Job, PfMms ^ and the Prophets , as many places of the NewTeftament , are full of that fubjeit. All which is exprefled in the book of the true Wifdome , that thereby we may admire the wonderous works which the Creator hath from the beginning etfefted, and dail y doth produce in this lower world, to wltnefs his eternall power in his creatures. But leaving all allaterall difcourfes , I will proceed now unto our main Subjeift , which concerneth the true Mofaicall Principles , with their effect.
Gen. I.
CHAP. II.
H^hat were the A^ofalcall Principles or beginnings in gentrall : How they were pro- duced and extraUedoHtof Nothing. Then what is meant by that word Nothing. And laflly , the firft Principle , which is the dark^ Abyjfe or Chaos without form, is parttcnlarly defcribed.
THe Mofaicall Principles are very plain and evident , unto all fuch as do wifely contemplate, and obferve the words of the molt excellent Philofopher Mc- fes J in his firlt Chapter oiGeneps : For before there is made any mention of that Spagiricall reparation , which by the Word of God, or divine Spirit Ehhim was enedted in the fix daies work of the Creation , mentioned and exprefled there , Ic is faid that darkneffe was upon the face of the Abyfle ; and that Terra erat inanis &vac:ia: the Earth was without jh^e and form. Where it appeares , that the Hea- vens and the Earth , were not as yet inafted or informed, but were one deformed, rude, and indigetted made , and confequently all werecomplicitly comprehen- ded in one dark" AbylTe , but explicitly they were as yet nothing: as for example, we fee that a great tree , with his body , branches, bark, leaves, andfruir, is com- plicitly comprehended, in a grain or keinell j but explicitly it is no fuch thing, but only fomewhat inimaginatione. ^z.Angujlm compareth this Nothing unto Speech, which whillt it is in the mind of the fpeaker , is as nothing unto him that it isfpokenunto, that is to fay, fomewhat in puilVance , and nothing in effence; but when it is uttered or fpoken , then is that which was before compUcitly , in tinimo loquentis i now explicitly apprehended by the hearer. P/^w compareth it in this efta:e of its Nullity, untoa vifioninadreame, whichwhenaman awakerh, provethnorhingfavinga mere imagination: But becaufe this fpeech, to wit (God created all things of nothing ) hath pufled the minds of many underftanding per- fons, being it could not be perceived really, what fhould be intended, by this word Nihil, I purpofe in few words to difcourfe upon it , and to exp-efTe mine opinion , what is meant thereby.
Saith the Prince of Peripareticks, Ex Nihilo nihd fit -. A learned Sentence, and infallible axiom, of fo learned a Perfonage, if the fenfe of the word were aUvaies tobeconftruedone and the fame way : But I fay, beingfounded on good ground", that if th ire be any , who either upon prefumprion , or through ignorance , arc of .anopinion, that in thefe words (God created all things £.v nlhilo , Of nothing,^ this word iV;V;//«w or nothing, ought not to betaken or interpreted for Nihilum fiegativKm , or fuch a negative nothing, which falleth not under the capacity or underllanding of mans resfJjn or intellect: Such a kind of TV/W'/w' or Nothing was never meant or taken for thehrlt-matter of the Creation : For it sppeaFctha.? well bv the infallible fenfe of holy Scriptures , as the facred Light in nature : that the fiifteflence and matter of all things was from all eternity in God, and with ^ God, one and the fame thing ; and this we prove out of Scriptures, after this
manner. ^x\x\\ Mofes : In PrincipiocreavitDcus cce'Mmt^ terram : Inthe beffinnintr God created the heavens and the earth. In which fpeech , this word Princioiam is not to be taken for a negative nothing: For the Scripture telleth us, in plain ■' ■ terms, that ex iffo, &feriffum, & in ipfofitnt omnia: Of hint, by hm , a>7d' in him are all thimrs. And therefore if all things proceed from God tbs Creatonr, ' who is the h'ghelt of Entities, it followeth , that it proceedeth npt from a nega- tive nothing. And again. Scriptures fay , Omn ipot ens Damn e , ?kjii>us tua creavit ' ^ ' erbemteir>tr:imW\ih,Sc.J^yom: ormnndnm, according unto 7>f/»e;'^/«/j ex matc-
teria
Seft. u Mofaicall Philofofhy. 45
teria in'vifa^ as St. Jerom uucrpretech it, but TremcUius hath 'k,Ex materia inform!, Almighiy Lord, thine hand hath created the earth er world , of an invifible or informed matter. And therefore, if of at\ invifible matteror fubllanccj without ftiape; it fol- loweth, that it is not of a negative or abfolute Nothing. Alfo the Scriptures fay in another place, fide iTitelUginiHS aptata efjefecnla verho Dei, ut tx invifibili^HS viji^ blliafierent ; tVemderfiandby faith,that thervorldwas fomade or adaftedbj thewordof^^^' ^''S- Cod^that of invifible things, fuch things as are vifible were made ; andconfequently not of an abfolute or negative Nothing. Moreover, if God had not produced and created all things effentially outofhimfelf , but of a vain negative nothing, then creation would not appertain unto God, neither could it rightly be referred unto him, that is to fay, if all things were not effentially of him , nor did take their be- ginning from him; then verily it muft needs follow, that all were not made by him, but would have their exiftence from Nothing ; neither would they confift in him, but in Nothing. But it is evident, that the cafe is otherwife ; for the Creation is the work of God, and not the work and fubjeiSi of Nothing; he is the entity of all en- tities, the life of all the living, the beginning of all beginnings, and the fountain of all waters, of which heaven and earth vvereframed. To conclude, nothing ever came into being, or had its exiftence from anv other , but onely from him, and by him, neither can any thing exift but onely in nim. And therefore we may conclude, that God did beget, prodace, make, and create nothing , but that which was eter- nally in himfelf ; which alfo the Apoflle feemeth to verifie in thefe words. In Chri- ftofitnt omnia conditafive vifibiliafive invlfibilia,tpfe ante omnes&omnia in ipfo conjiant, Colof. i , i ?. angeli, throni, peteftates, domlnationes, per eum & in eofunt creata qui efl principlum. In Chrift are all things made and created. He is before all, and all, as well vifible as in- vifible-, confifl inhim. The angels, thrones, potefiates, dominations, were by h'lm and in him created, who is the beginning. But becaufe this is more fully difcuffed in the firft Book of my fympatheticall and antipatheticall Hiftory , I will fay no more of it in this place, but proceed diredly unto my purpofe- ^s therefore darkneffe is rightly t ermed potentia divlna, fo alfo is light called aUus divinus, which the Cabalifts ex- prefs by AUphtenebrofum, and lucidum,. as elfe-where it is declared. And therefore the Scriptures aver in another place , that God is omnia inomnibits, ddts a.'lin all. i Cor. i$. 18. And again , Chr'ifius cfh omnia i» omnibus , ChrifiisaHinall, &c. Colof. 3. 11.
- 1 fay therefore , that the very fame which is meant by Mofes his dark^abyjfe, and terra inanis, "job tearmech umbra lethalis, becaufe it is void of form and life; and for that caufe he fail h alfo, Aqutlonem extenditDens fupra ina»e & vacuum, & fufpen- dit terramfupra nihilum •• Godfpread or extended the north upon the void or inanity, and Job, 1 6. 7. did hang the enrth upon nothing. Whereby alfo it appearech, that it was not the ne- gative AT)/;//, buta matter that Vtis in potentia ad aSlum , intheway to be ina^uated , being deftitute neverthelefte as yet, both of anyform or a£t. But, Formadatnomen & e^e , Form doth give unto each thin g its name and being. And therefore it c onfe- quentlyfoUowerh J that becaufe this firft matter was without form, itvvasjulHy rearmed Nothing, ashavingneithernameor effentiallbeing, feeing it was onely fomething in puiiTance, and nothing in aft. Therefore Hermes tearmeth it, potentia pinjndcr, t. t/^wi^jthe divine puiffance. And again he faith, that in the inftanceof the appariti- on of light, it feemed unto him to be a fearfull fhaddow, faying , Umbra horrenda cbliqua revolut'ione fitbterlabebatur ; A horrible or fearfull fhaddow did glide downwards, P'"i- ' • by an oblique revolution, &c. Again, in another place, as Mofes faid, Darken: ffe wat pj^ , upon the face of the abyjfe , Hermes h?ith it , Infnitain abjffo, aquainptper & fplr'nus tenuis intelleiltialis per divinam petent'tam in chaos inerant ; There was (faith he) an in- finite fhaddow upon the abyffe, a'fo water , and a thin intelleEluall fpirit were in the chaos by the divine pitijfancc. In which words he exaftly agreeth with Mofes, who faid, that darkneffewas upon the face of the abjffe. Now that there was contained water and a fiery fpirit complicitely, within thedark chaos or abyfle, it appearethby the revo- lution ofthe waters, up-^n the which £/o/j;V», or the Spirit of the Lord wasc.irried, as fhall be fhewcd you hereafter. So that by thefe authorities you may difcern , q^^ j ^ what the firft principle , or porentiall being or beginning was , namely, the dark abyfle , or terra vacua & inanii oi Mofes ; the nihilum, inane, vacuum, & umbra U- jq], ,i_ ^t. thalis,oifob ; ths materia informis, or 'nvifa,ol Solomon • tht potentia divina (o{ Ef-V/'iid. 11. 18. dras^ ante omnia creata qu created before all things ; for fuch was the eternall wifdom, before it did a world. The umbra horrenda, & infinite in abyffo, & potentia divina , in the cftaos of He: mes. And to conclude , it was the myfticall and com^licice number, which is rintin. 3.
faid
4^ MofaicaUPbilofofbj. Book 3.
Oia ilbin,ciim. faid to be pr'mclpa 'e in animo conditoris condendtrum exemplar , the prtHcipali pattern »« Lib. ie Cbrijio. the minde of the builder or creator of things , which were to be created. So thac all things 3« were com'plicitely in the divine puilunce, before that by the emilTion cf his in-
afting Spirit, they were reduced into an explicite Being. And for this reafon,f;Vj-. p. fwf/ molt properly faith in another place, CMntaboncluttdcstuAS >»iis qua in lucent
e tenebrti erutfii; an in its qua. latent adhttc arcane fmu recondlta } Shalll Jingthy pra.fes in thyfe things which thou hafi made to appear out ofdark»eJ]'e ; or ,n thcfe things which do he hid a-i yet In thy fecret bofome} Whereby he argueth, that as well the things thac arc hid in darknefs, and appear not j as thofe which are made manifeft, are al 1 one , in the fight of the abrtrufe unity , who is the God aswell of thofethings which are not, in refpeft of our capacity, as of thofe which are or appear unto our feme : And therefore the kingly Proohet faith, Teaebrajunt eijicut ip/a lux, Darhujfeuto God AS light ; as if he had faia. All things are but one thing before God, who is one and P&l.ijB.ti. thefame, in whom are all things, arcano quafi finu rec^ndita , as//fr/»f/faith inthe Text before mentioned, which is alfo molt excellently defcribed thus by him in an- other place. Ex UKo principto ctiMa dependent, principium ex umfolo, ttpr.'rcipiunt PJIH, 10. mevetur t:t rurfus extet princip. um^ ipfuftt t'^men unum pr aflat , nee recedlt ab Hftitate,
Of one beginning all things do depend, this principle or beginning is from onely one. And Again, this prirciple is moved, that it may again become a principle ; and nr.twithjlandina ondy onedjth perform this, andyet it receaeth not from the nature of ,in unity. I will fay no more touching this principle, becaufe I have uttered my minde more fully con- cerning it, in the firft Book of my fympatheticall Treatife or Hillory : I will now therefore proceed unto thedelcription ofrhefecond, namely, unto therevealed matter which is mentioned and exprefs'ed by the Prophet Aiofes , and the Apoftle Peter, to be the fubjeift ormateriall mafs, out of which the heavens and the earth,and confequently the whole world, was framed or made.
CHAP. III.
Ofthcmate till frii't or pr^cp'e , wh'ch ifft:d an {was revenledby the Sprit of Cod out ofthedark^Abyjfe^ and h»w the f^bflamiAll MAchmt 0} the world was framed of it.
ALL things were complicitely containedor comprehended in the divine pu- iffances, ( as is already fhewed) which, in the regard of human capacity, was without form, forafmuchas it was contained within one deformed or invihble water, which was therefore called , the Mother of the Elements , and Seed of all things ; for as the whole plant or tree is contained in afmallkernell , or little mis- (Tiap'en feed, and is no way fubjeft unto m.'.ns apprehenlion , before it fprouteth forth, even fo all things were in the beginning in thewater potentially, as alfo the water was an invifible thing , without form or fnape , vailed over with de- formity; for darknelVe was upon the face of the abyffe , which was termed the firlt matter, thathadnoformall act that man could imagine, and therefore was faid to be onely in pui{lan:e. A wife Philofopher therefore, anddeeply feen in the myfti- call works of the Creation, fpeaketh in this manner : The firlt matter our of which thewater did ifTue , was nihi, or nothing , and out of it wa? created the matter of the waters ; and this ought not to be underltood after an human manner , namely, that Goddid create the waters of Nothing ; and yet it wasfpoken rightly, becaiie thtt in the beginning , nothing was viuble. But if wife men would elevare their thoughts above the vulgar capacities, to find out by fpeculation the origin.iU of the waters, then would they nor deny^buc that before the creation of the waters,there was a certain matter in the h'ghe!! myflery, thati^tofay, inthedivine puiflance, or dark and inform:d ahyfs, which was the catholick treafury orttorc-houfe, as we mayfaVj out of which the waters did flow in the creation : and this is pirtly con- firmed by Scripture in divers places , for the Apoltle P
Bcb. II. J. * before mentioned, faying, Fide imel.'tgimns aptat/ielfepcula verba De:, it: ex invi/i- bilihiti vijibilia fierent ; fVe underhand by faith , that the world was ma J.e or ordamrd bj th-word^ fothatrh.ngs which are v:fib'e were made of things which were invifib'e. Whereby it is evident, that thethings which fall under mans fenfe and kenning, were not at the firlt fab;ei5tonto mans feme , and therefore were elteeTied as if
I Cor. 28. they were not. Sr. P.'«/alfo in like manner faith, Df;/; el'igit ea qua rsn pint, tn ea
q-it
Seft.i; MofaicallPhihfifby: 47
tjtt:e fmi dtfirneret ; Cod makfth eUBion of the things ivhich are not, to deftroy the thin ft which are extant. For this reafon alfo, ^wr//« fpeaketh of the beginning , bytne mouth of the myfticall and learned Rabbies , in thefe words ; It is written in the book oi Bahir, Nihil efi principium niji fapkfnia ; & htec efi inji/titudo ipfa triftm fixm- marftm cai>a/ffiic£ arhris nHmerattonum , c^aas vos tres in divinis perfonas appellare Ktuclin. lib. • , confuev':fi:s qait eft ayfalutijfima ejfentia , ijU£ cum fit in abyffo tetiehrarum retraBa & it An. C lib, immanens, ociofaijue, vel, fit a'lHitt , ^d nlhtl refpiciens, idcirco dicitnr V^^ id eft. Nihil , five non ens , acnon finis ^ qnianos tarn tenuierga res dtvinas in^enti pAHpertate mttl- ilatiy de its qua non apparent hand feats atqtte de Us ita oftenderit ut ft ali^nid & reverii fnhfijhit , turn Aleph tenebrof:tm in Aleph Iftc'idnm coHvertitur : fcriptnm enim eft, Siciit tenebnt ejus, ita & lux ejns. Nothing is the be- ginnin^ b:it wifiome or fapience , and it is the infnity of the three higheft nnmeratiovi of the Cab alifti call tree, which yee are accuftomed to call the three perjnvs in divi»ity,the which is A'l abfolute ejfence , which whileft it ii retraced in the abyjfe of darknefs, and refhethftill and qniet, or, as they fay, having refpeH unto nothing,isfor that canfe termed of the Hcbrewcs, K\t\,that is tofay,Nihi ', or nothing , or no entity : Becanjethat vje be- ing affeSedwith extreame jhallownefs or poverty of wit and capacity in the conception or apprehenfon of divine things, do judge ofthofe things which do not appeare, as rve are ac- cuftemed to do offuch things , as are not at all, Bnt when it hath jhewed forth itftlfe to hefomewhat indeed, and that it do h really in hitman apprehenfon exift fomewhat, then ii dark^yileph converted into light Aleph : for it is written. As his da''knejfe,fifch is his light, _, ortheexpreffe words of the Prophet are, TenebrAfnnt eificat ipft lux , darkyeffe ' ' ''*'*" is unto him as Light. Whereby it is Evident, that though darknefle or invilibi- lity , do appear unco our fenfe to be nothing in regard of that which is made ma- nifelHn light, yet in verity all are realland efl'entiall before God, and therefore that nothing, or deformity in regard of our weak capacity^ (out ofwhich the wa- ters, which is the maceriall principle of all things, were originally extrafted) feem unto him, in whofe divine puiflance they remain,a materiall exiftence. For as much as nothing is in God, but what is effentiall reality , orafomethingin being, ^«{e/ him, by hlm^and in him are all things , as we are taught by holy-Text : wherefore as *""' *^* **' well the dark matrix orwomb of tne waters , as the watry infant or humid nature which fprung out of the bally of the gloomy abyfle or Chaos j were really in God, before they appeared to fight, that is to fay, they remained in the Almighties pu- iflance or volunty, and were to bedifpofedofby him as hepleafed, no otherwife then the number of things to be builded, vvas firit in the mind of the builder : But that this is fo , namely that the world was framed and made offucha matter which was faid therefore to be without forme , becaufe it was invifible; we find it proved and maintained by this Authority of Scripture before mentioned , which Wifd. u. li, 'TremeRiM incerpreteth thus, Omnipotens, manus tua creav t mundum ex inform/ ma- teria, which Jerome tranflateth, ex invifa materia : o Omnipotent, thy hand hath Crea- ted the world of a matter without forme , or as Jerome fpeaketh, of an invifible matter : Now that this generall matter was waters which the prefence of the all-informing fpirit of the Lord did vigorace and ina£t in a general ity,and termed them by the name Shamaim, and that the waters were the firft materiall principle, of which the woi4d was made, no otherwife then out of a rudeniaffe of Clay a great pallace is falTiioned orframedjtheTexcof /t/ff/>j-doth feem evidently to confirme: firft for that it doth mention the waters on which the fpirit of the Lord was carried , and that immedi- atly after he had nominated the confufed Chaos, under the Title of the dark abyrte, and Terra inanis & vacua, or the void and deformed earth, and that immediatly, be- fore the firft day's feperation. Whereby it is plainly argued that waters were the materiall principlebeing created or inaitedby the fpirit of the Lord, oiElohim Ruach : Forafmuch as chcy were nominated before the firft dayes work. Secondly, that it was the faid erernall wifdone , or fpirit Elohim, who adling as it were the part of a mid-wife, did deliver, and bring forth this birth ; and gave it adt and form. Again we may learn out of the fame Chapter of tJVfofes , that the waters weretbe Subject of that reparation , which vvas effefted by the Spagirick or fiery-vertue of the faid Spirit, or divine word. Thirdly that the heavens above weremade ofthe purer brighter and more worthy waters ; andthe Elementary world beneath, ofthe grofl'er darker and viler fort of waters , and that there was a midle kind of them, which participating of both excreames was termed the firmament, whofe main office ^"" '•' was to devide and feperate the water from the waters. Then out of the lower wa- ters by the fame word or fpirit , were the Elements proportioned and placed, their
feverall'
48 Mofaicall Pbihfofby. Book 5,
feverall regions, namely the Aire, the Seas, and the dry Land. So that we fee how the fpirit of the Lord did fabrick the whole world, and every member thereof, out of this humid fpirit or aquatick nature , which alfo is moft plainly verified by this » Pet. J.y. Text of the -^pojUe Peter , Cce/i (faith he) erant pr.w et terra, de a^tta, et per acjitam , ex'tjlens verba Deiy The heavens rvere Ftrft aKdtheearih,afrvarert, and by vaurs exifliyjf in and by the word of God. But the world is compofed onl y of heaven and earth,and therefore it foUoweth that the whole world is made and exiReth of the waters,'and by the waters , confiftingby thewordof God;Now therefore fince the Starrs of heaven areelteemed nothing elfe but the thicker portion of rheir Otbes, and again every Creaturewhich is belowj is faid robe comp.i£l:ed of the Elements, it muHal- fo follow that both the Starrs in the higher heaven and the compound-Creatures beneath in the Elementary world; be they meteorologicall , or of a more perfeft mixtion, namely Animal vegetable or mineral!, muft in refpecl of their maceriall part or exigence proceed from waters, the whiih , as they were brought unto light by the divine word; So alfo do they eternally confirt, and are in their oeing fuihin- ed in and by the fame Spirit, as iT\all be plainly manifefted unto yoM in this Chapter following.
Thus therefore I have fufficiently expreffed unto you , and evidently proved by holy Authority, that the originall Catholick matter of all things was Water : I come now unto tiiydefcription of that uniVerfall principle , which giveth life and being unco all the waters and every thing which is framed of the waters and confc- quently of the whole world.
How the Cittholich^formall Principle , by vh'tch the waters in getierall
the heavens and elements , andevery thinf elfe in particular^ were falhioned, infor-
I
CHAP. IV.
and confcejttently
med, andreduced into afp^cifck^all:, cr ejfo.t'i'^.llbein^, and are hitherto frefr* ved in that ejlate , did proceed, and was immediately derived from Cod.
Told you, that, according unto the Rabbies , or Cabalillicall Do>5lors opinion , Ltheetemall Sapience, which is the radicall beginning, or unity of all things, (when it remained, as it were, quiet and at rell, as beingretra(!^ed in ihe darkabyts) was in regard of our weak capaciries efteemed as ^in, that is to Ay, n:hi ', or notbmg, or ngnens & non finis ; and yet out of this n'hd \va^ revealed unro us i nfinit y; foraf- much as the emanation which ifsued from ir , is r.ll in all, and yet wirhout all , as ic is that fountain out of which the univerfall waters are drawn , whii his the exi- gence of all things , (as I faid before) and that catholick and bvighr-fliining-forth, or fiery and formall vercue , is fent out , which doth impart an elTence unco every thing ; and, in conclufion, both the exrernall, or palTive, and internal!, or aftive, of all creatures in the world, do iflue out of this eternall, whichis nihii\n regard of us, but omnia in omnibus, & extra omnia, in refpeft of it felf, in whofe eyes darkncfs and light, invihbilityand vifibility, and therefore all pocentiall Nothing, orfirit matter, and aftuall Something , are one and the fame thing in eflence, without any difterence. For this caufe, this eternnll infinitude , this all in all, and without all, is rightly defcribed , firllby the Apolile , andthenbythe divine Philofopher
Eph. 4. 6. Hermes, after this manner ; Un^ts Dens Pater omnium (faith Paaf) ^ tifupcr omnes & per omnia, ejr in omnibus; One God is the Father of all, who ts above all, and over all, and
Rom 11x6 '"^^^- £^x ipfo,per ipftim ^ & /n ipfo,funt omnia ; Of him,b]i him, and m him are all thinf. And Hermes, Derts efi circulus itnelten^nalis, cujtts centrum efl omneitludejiiod eft, circumftrentia veroextra omnia; God is an i>itcllcilita!l circle , whofe center is all
jifclep. 7. that which exifteth , and whofe circumference is without andbeyond a'l things. Here-
upon in another place he calleth him, Locum in quo mundus contfnetur^ 7 he place in which the worldts contained ; inferring thereby , accordingunro rhat of the Scrip- tures, that lie fiUeth all the world, and yet remains in himfelfwithour all , inthe very felf-fame nature of a unity as he was. For as he feemed in the eyes of mans weak and fragil capacity to be -^in or Nihil ^ before he would create any thing, yet was he both unity and infinity untohimfelf, and therefore was complicitcall in all in himfelf, namely,as he to our blinded fancy appeareth, ^leph tcnebrofum, nrdvk^ ^:-J d^^ormed Akph. Alfo, though he fhined forth of darknefs, and by the revelati- on
1
Sed.K - MofaicallPbilofopby. 4p
on of hii hidden wifdom or efTence, made all things , as well vilible as invilible, to exift formally , andfo made dark ^/eph to be changed into light yi/cph ; yet never- thelefs J heremainethall oneinhimfelf , and pallet h not beyond the limits of his uniformity : for, (as it is already faid ) His dari-jtejfe unto him is us his light : Even no otherwife, than we fee in the mind or divine menrall beam of man, that it is all one without alteration, when it willeth, and when it nilleth, namely, when ir granteth or giveth, and when ir denyeth. In like manner, whether the divine infini- ty doth fliine forth fromitscenter towards its circumference, or centrally contra- 6teth his aftingbeams within it fclf, yet it is all one and theiame in its fclf, with- out any alteration of the efsentiall identity. Icome to the purpole. The ApoIUe, fpeaking of the^ternall Chrifl, faith, Chnjtus eft Dei virtus, & faple^itia De: ; Cbrifl i Cor. 1. 14. is the venue ofGod^ aid the wJfd^ni efGod. Now I will tell you here, as I have done S*P- ?• ^^• before by the mouth olSolomon, what this divine wifdom is : Snpisntia(^ faith Solo- morT) eft fpiritus intelligently fttyiB;HS, cjHieft vjpor vi: tmis fen potentm Dei , & fttixus feu emanatio quAddm claritatis omnipotcM'S Deiftnccra , cnndor fen fp 'endor Iticli xternx. & fpecHlttm ftvemaciilaDiimajeft^tis & im.igo b^'.tMts llliits. f-yifdom is the holyfpi- r.'t ofdifcipltKe , which is the vapour of the venue or power of God, and a Certain flowing forth or emanation of the brtghtnejfe of the Almighty, the be^nty or clexrncfe ef his eter» nail light, and an immaculnte mirrour oftkema:elly of Sod. So that we may difcern by thisdefcriptionof the wife-man , what isthefpirituall Chrilt , who is the wif- dom, vertue, and word of God , and how by his apparition out of darknefs, that is, by theniucation or ch.inge of the firft principle, (which was in darknelTe, ejrtaftver- hum in prlncipiuyrom. dark /Heph to light Akpk^ the waters which were contained in the profound bowells of the abyfle were revealed , and were animated , that is to fay , by the emanation or emiflion of this felf-famefpirit of eternall fire or light , and afterward by his admirable acliviry, and reftlefs motion and penetration , ( for by Solomon it is faid to be, ommbtis nuhiUbus mobiltor , & ottingere ublcjue propter JH- Sap. 7. 24« am mundhiam: The frvlfteft andmoft agile of allmovable things , and to attain and pierce every where , by reafon of its pitrenejfe atidfnbiletj ) it firll dilHnguifheth and fepara- teth the darknefs from the light , the obfcure and grofs waters from the fubtleor pure, andthenit difpofeth the heavens intofphears; ladly, it dividcth the grof- fer waters into fublunary elements, as by the words of thefirft Chapter of G'f«f/.f, each man may plainly difcern. But that I may particularize more at large on this ^
point,toexprefsuntoyou theglorious and immortall works, which this fpirit did Hrrt by creation, and Itilldothby prefervation, effeft and operate in this world; Sap. u. 18. Mark well thefe places in Scriptures : C^-Qindum ex materia informi creavit, Ret^elat J^*"* *•'■*• fund,imenta & ahfconditanovit in tenebris conftltma, & lux eft cum eo. Revelavit fun- -l^jj" ^^ ' damenta e tenebris & edncit in Ittcem umbram lethahm, AqHilonem exiendii fnper inane ^cc\. 24. 5. & vacuum, & fnfpendit terram fuper Nihitum : nam ftpientia ab ore ejus prodeunte ro- pfal. 104.1J. tundnatem cahrum rircumeumefo'a, & in profunda abjjfiambul ante, omniafectDeus. Vxo.%.it. Aderat ipfa^uandopraparavit caelum, qitando certa lege & gyro velavlt abyjfos, cjuando | '^9' ^j'^' athera firmabat furfiim, erat ipfacum eocunBa componens : Ipfa fundavit terram, {f^iA^,,. ftabilivit castas, erupit a'^yjfos,nubes rare concrefcere fadt, Apt.tt pandta aeri,appendit Pro. j.if. aejuas in menfura , facit pluvla ftatuta & viam fulgetro tonltruum : Coelos creabat & Ecclcr.24.rf, extendebat eos, frmabat terram & quA germinant ex ea: fapie»tia creavit Deus terram. Sap, 7.19. & ftabdivit ccelos prudentia, facit ut oriatur lumen in ca'is indeficiens, & ftcmnebu- Baruch. 3. 3J, lategit omnemterram. Facit anni curfui & conftituitdifpofitionesftellarum, f^cie Ar- yj-^^^ '^ ' Burum & Q ionem. Convertit in mane tenebras, diem in notlem mutat, vocat aquas ma- j q^^ ,1.^. risy & effundit e as fuper faciem terr^. Praparavit terram in Memo tempore, & replev't 1 Tim. rf.i J. ., earn biped bus & quadrupedibus : ipfam ejfudit Deus fuper omnia opera ejus, c^ y^ptr Pfal. 104.* J. omnem carnem fecundum datum. Ipfa dentcjue operatur omnia, & Deus per ipfam opera- tur omnia in omnibus , ^ ipfe vivificat & animat omnia, ut Apoftolus. Ouare Prophets reSle; In fapienria omnia fecifti, repleta eft terrapopffione tua,&c. IVifdom created the world of a matter without form. She revealeth the foundations of the deep, and dtfcove- reth the things that are hid in dirkyieffe, and light is with her. Shemakeththe foundati- ons appear out ofdarkneffe , and convert eth the deadly fhaddow into light. Shefpreadeth forth the North upon the void or empty face of the abyffe , and hangeth the earth upon fwthifjg. For God mad: all things by the wifdom which came out of his mouth, and com- p»ffed about the clrcu'it of the heavens^ and walked in the profundity of the abyffe. She was prefent when he prepared the heavens , when he covered, by a certain law or compaffe, the abyffe. when he eftablifhed the heavens, or ether iall region above , then was floe with him as the compofer ofallthofe things. She hid the foundations of the earth, andfaftned
H *^^
^o MofaicaUVbilofofby. Book 3*
the heave»s , andbroke np the Abyffe ^ and made the clouds to gather in a dew. She fivcth waight unto the Aire, She hangeth sr balUnceth the waters or clouds by mea- sure. She giveth unto the ralne its laws , and ordaineth a way unto the Lightmng of the Thunder. She created the heavens , and did fpread them abroad. She faflned the earth, and m^de the things which grow upon it. Godcreated the earth by her , and efiablijhed the heavens by his Providence , and jhe caufeth an indejicient Light to rife and appeare in the heavens , and fhe covereth as it were with a cloud the whole earth. She maketh the courfes of the year , and infi-tuteth the dlfpoftions or natures of the Stars. She made the Polcffar and Orion , and turned the darknefs ini» the morning , andchangedthe day intonlght. She calleth the waters of the Sea , and foureth them upon the face of the Earth. She hath prepared the Earth from eternity^ a>td filled it with two-footed and four-footed Creatures : GodeffufedorpBuredher forth upsn all his tVorkj , and upon all fiefh in a divers meafure. 7 o conclude , i}'e oferateth aU things^ as Solomon faith ^ andtherefore God by her doth operate all and in all things. And again, jhe viviHeth, and animate rh all things, as the Apoftle telleth us: where- Pfal. H». ^^- upon the Roy all Prophet David doth rightly conclude in the fe words , Oh Lord bow glo- rious are thy workj, inWifdomethoOHoafl made them all, the Earth is full of thy riches: So is the Wide Seas , and innumerable creeping things therein^ both great and f mall. Thou givefl unto them , and thej gather it , thou openeflthy hand and they are filled w.th (rood things : But if thou hide thy face they are troubled , if thou dofl take away their t>/e.ith they die , andreturnunto dufl. Aijain,if thou dofl fend out thy Spi- it , they a,e re-createdor re-vive, and thou renewefh the face of the Earth, &c. In which Speech theProphst confirmeth , that itisthe Spirit of the Lord , who by his prefence rcvivecli; that it createthandgenerateth, and by his abfence or vacancy morti- fieth orcorruptethit. Andlaftly, by his returning, or reftoringofitagain, cauf- eth both revivification and refurred^ion from the dead. The which three myfticall operations of one Spirit in this world , the whole Scriptures do handle at full, and therefore we will conclude the lall Chapter of this Book> namely, that which fuccedeth , with this very Subject : which (hall truly correfpond unto that defe- iStivetreatife , which -^r//?«/f maketh of generation and corruption. But before we come to fpeak of it , we mull proceed a little further , in the opening of this prefent Principle. By this therefore that is already faid, we may eafily perceive, that the Catholick Aft, or formall Principle, with his infinity of dilatations, or emanations, areinthehandsandvolunty of the Creator; who for that caufeis faid to operate by his Wifdome all in all, as is already declared. And therefore the Schoole dittinftion , deoperatlo'te mediata, & immediata; principalifeu primaria^ & minus principal! feu fecundaria , with many Other fuch like evalions , forged ouc bytheEchnickPhilofophers (being neceffary inllruments of the Prince of this world , forafmuch as they by their worldly difcipline , do dillrait even Chriftians themfelves, froniTruth and Unity, by a multiplicity of confufed dirtinclions) ought to be quite aboliOied , bein^ that the only aft and Catholick agent inall things is immediatly fromGod, andisalloneineffence with God, and is effenti- Ecclef. I. 10. ally in all things : For the text faith that God hath poured out his Spirit on all his wTJ '^' '" ^"''k^i snd the incorruptible Spirit of God is in all things , and the heavens and earth Wifd*7'a'4 are full of it. A^ain, this Spirit is the mo(i aliive and mobil of all things') which being fo, what (I befcech you) fliquld hinder it to work immediatly and abfo- lutely in all things ?Being that it is the immediate vertue and vivifying emanation fromGod, and confequently therecanbe no difference between the immediate aft of God and the aft of this Spirit , which muft needs be immediate in the crea- ture, becaufe, asit is pre(ent in it, foalfoitis moll mobil and all-fuflficientinic felfe to operate. Now therefore feeing it is evident, that this Spirit is God , and that the eifence divine is indivifible , it mult needs foUovy , that where ic afteth i-nmediatly , thereGodalfomull aft and operate immediatly, and therefore all dilVinftions framed out after the inventions of men being laid afide, thefe words of the Apoftle and Solomon , God worketh all in all, doth generally hold over all, and every pirticular, and confequaitly we ought to acknowledg no fubalteriute afting or efficient caufe in this world , but onely one identity or divine eflence , and that i atly, all things alone, without any afliftance, as Scripture tells us in divers places, Ifai. 44. 14. ^S." JP-^OyAH (faith the Text ) fac'iens omnid folus , (fr nullus mecum , J am jEHOrA fl, who workman things alone, and have none to help or aid me. Ego Sapi- Eccluj.»4-8. entiacitcumlvirotuKditatemcnelorumfola: I wifdome compaffed the heaven aUne, &C. For this caufe St. Pmlin\h, in excluding all other effentiall afts or operations one
©f
Seft. i^ Mofakall Vhilofofby. ^i
of this world, favingonelyihis which is from God . Du fttttt quidicHntur i» cxlo & in ten A-, nos tamen agKofamus ttnum Dettm Pacrem , a qtto omma ; & unnm Dom'.- num Jefum Chriftum per cjuem omnia : Thongh there are which are termed Gods in hea» ven and earth, yet we Mknowledghnt one God the Father-, 9 f whom are all thin fs; and BneLordJefusChrlflt hy whom are all things. As if he had faid, however the world fpeakcthof thcaAionsof the Angels, Stars, Elements, Winds, Meteors, Wa- ters, Animals, Vegetables or Mineralls, we do not acknowledg them to aft eflen- tiallyandbythemfelves, butby the Spirit of God, whoonely aftethand operat- erh in the creatures , and by the creatures what he pleafeth. To conclude, of this fpirituall Corner-Itone , or facred Wifdomeand Vertueof God, as is faid before, the Scripture fpeaketh thus, Chrifusimplet omnia: Chrift filUth all things. In tpjh conditafunt univerfa in coelis & in terra, vifibilia & invifibilia, omnia in if Jo (-r per ip-. ^\ r ^' fumfunt creata , fpfe eft ante omnes , & tmnia in ipfo cbnftam , Ipfe tn omnibus prima- Heb° i 'i turn ter.ens , nam in tpfo omnisplenitudo divinitatis inhabit at : In principio terramfun- Johii i. davit y & opera manutim ejwfunt cosli : Nam ipfe eft verbnm : De aijua, & per aauam, ^ Pet. 3. mediante hoc verbo cce'i eram prim & terra creata : Denique ef} fplendor gloria , CT" jf- ^^^' '• ^' gftrafubftantiaDeiportans omnia verba virtutisfna : In Chrift allthiftgs in heaven and earth are made ^ as wellvifible as invifible : By him and in him are all things created. Me is before all, and all confflin him : He holdeth the Principality in all thin him all the plenitude of divinity drvelleth : In the bt ginning he ejiablifhed the earth, and the heavens were the workj of his hands , for he is the word : But the heavens were made fir ft , and the earth of the waters , and by the waters , by the a^ivity of the Word. To conclude, this divlne Spirit is the fplendor of Gods glory, and the figure of hit fubfl-ance, Tvhieh beareth up, and fttftaineth all things by the word of his virtue. By which it appeareth , that it is this Spirit of Wifdome which operateth , worketh , "uid- eth, informeth, vifiteth , maintaineth, fuflaineth , feedeth and illuminatethall things with life and being. And again, by his abfence darknetfi , depriveth , and caufeth death and corruption to all things in this world, as fhall be delivered more at lai^e in the fixe Chapter of the Book which foUoweth.
10. 10,
CHAP. V.
• Of Plenhude and y.tcuitj, and what trtte fulnefs andvoidnefs or inanity is.
NOw that we have in few lines difcuffed , and fet down the nature both of the rwoconltituting or compofing Principles, and alfo of the privative , and decompofing nature, It is necellary for us to know the property and fenfeof P/f- Kitude and Facuij, according unto the true Wifdome or Chriftian Philofophy. Andfirft, Iwillfpeak awordortwo of that Vacuity or Empcinefs , which is io detellable and odious in the works which the Creator hath made t As well the Fa- thers of the Philofophers , as fuch as have been expert in Theology, have termed it by the name of Nihil or Nothing -. Mofes doth call it a deformed darknefs , or a darkabyffe. Hermes, a fearful! or horrible fhadow, void of fliape or form. The Cabaliltsjapocentiall being , which is as yet nothing in aft. P/ato maketh ir a thing fcarcely credible, and therefore hardly to be imagined, and liknethittoa mere dream, which when a man is awake, proveth nothing. S:. yluguftintmh, Camalit^uidinforme concipio, prttts nihil intelligo qnarH imielligebam ^ qtiemadmadum nihil videndo videntar tsncbra, nihil audiendo audlturftlentiam : fV'.'en I conceive any deformed thing , I do fir/i linderftandnothi^igelfe, then I undcrftood before, as, when I behold nothing Darkntfs is feen , when I hea-^e nothing Silence is heard. Whereby it appeareth that he conipsreth this Nothing unto darkneffe and filence. Job therefore faith : -riquilonem Deus extendn fnfer inane & vacuum, & fufpcniic terram fuper Ni- hilum: God did extend the Nonh upon Inamty andVacnity, ar.dhe hangeithe Earth-., , upon Nothing, And again, elfewhere, Revelat fundamentaetcnebris , Cy" educlt iu lucemumbram Lithalem: Go^revealeth the Foundations out cl Darkneffe, andmaketh J ^ib. tt 11. the deadly (h.idowto appear' into Light. By all which , \\i argueth that (^acuity , /»- anity. Nothing, and D^ir^nefs , are one and the fame thing : to wit, Vanity, Ina- nity, or Voidncf^;, bscaufc that all fulnefs and plenitude is from God inhisaftu- all propert V. But God did nor as yet fliine forth unto the world , and therefore as the firrt deformed matter of rhe world was void and deRitute of all inafting grace, and forinall goodnefs, it was faid to be Fain^ Empty, andDarkneft -. For this
H T. reafon
^ 1 Mofaicall Philofifby. Book. 3 •
reafon ilitf/i'-f faid , before the ad of Creacion, Terra emt i»anh & vacua: The earth was void and empty , becaufe ic was not as yet indued with the beames of Light J Life, and Form. Tenei>ra fuemnt fnperfaciem^^jj/i: Darkrup was ttpoft thefMeoftheAbyjfe^ before the all-informing, and creating Spirit of the Lord was caried on the waters : but after the Spirits apparition , it is faid that God cal- leth that which appeared dry out of the water, Harth; and God faw that it was good , and it produced the tender herbs » and feeds of every kind , &c. Where- fore the Earth that was before the revelation of Gods Spirit inane and void»is now become full of divine Light , and multiplying Grace. Whereupon it was no more void and empty , that is to fay, deliitute of eflentiall being, but became fertill and fruitful! , being now replenifned with divine fire, and the incorruptible Spirit of God, according unto that of Solomon, SpiriCHsDifcipIiKa fattiifts tmplec orbemterrarttmi The fpirit tf IVifdome jilleth the Earth, Ana again, JKCorritptibilis Wild. I. Spiritus ifie^ ontni ret : The incorruptible Spirit of God is in every thing. Per hanc huem
J., (^l:iithSt. Joh/j") nmndns eji facias : By this light the worldwas made. And the Apo-
john'i.' ' ' [Wo., Chriftiuimplet ownia: Chrifi filleth all things. Whereby we may perceive, Epber.4. 10. that all plenitude is from the divine Ad , as contrariwife Vacuity is, wn^n thu formall life is abfent from the waters, and this is the reafon that i^acunm or Ir.ane is held fo horrible a thing in Nature -. Forafmuch as the utter abfence of the eter- nall emanation , is intolerable to the creature, becaufe that every thing defireth fervently tobe informed, and that by a naturall appetite, andaffedion, and there- fore it is abominable unto each naturall thing , to be utterly deprived of being: For this reafon it followeth, that unlefs God had filled all things in this world with his Spirit , yacnity ind empty deformity v/ould have poffefled the world, but be- caufe he by his prefence did create all things of Nought, through the illuminating prefence of his ematating Spirit, and by this his Spirituall Word h^ doth maintain, and fuftain them all. Therefore it followeth, that there is nothing in this world which is Inane, in vain, or void and empty. This is maintained by this affertion of V/jfd. 11. 18, the Wifeman mentioned before : A'lantis Otnnipotentis (faith he) mmdumex in- formi materia c^eavit : The hand of the Almighty created the vforld of a matter with- outform'. that is of an inane and void matter, and confequendy oi Nothing ot Nihil: Forafmuchasit had no denomination, being it is form that giveth^the name and ertence. By this therefore it may appear , how vain the Vacnum or r"/:- c'Aity of the Petipatetick is, in regard of that wbichby the true Wifeman , is held InAKc and Vacuum : For they erteem their Vacnnm to be a mere imaginary place in theairc, notfilledbyanybodily exigence, no not by aire it felf. But although it be apt to receive fome watery exiflence, namely aire, water, or earth in it. And fo they dream of an imaginary Chimera , which in verity is of it felf abfolute Nothing, being that it is impoflible that any place fhouldbe formed in tlie Uni-- verfe, which can be after that manner void^ and coniequently not worth the dreaming after. But our/^^ifww'wand /w^^^?, is a potential! matter, or earth, or AbylTe without form. , namely that which is only inpotentia ad cJinm ; In puifance tobe reduced into Act, by the prefence of Divine Light. It is no marvail thouijh AfiflotCe did not think of this kind of Inanity , and Plenitude , being that in one place hefaith , Ex nihil o nihil ft : Of nothing nothing is made ^ and id another place heaffirmeth Light to be an Accident , and therefore ic appeared not unto his fenfe, that I'uch nn accident could take away Inanity or Vacuity, and fill all things effen- tially by his prefence: But I will combare our Chrillian Peripateticks at their own weapons, whoholditfor aMaxim, i\nz accidentis ejfe ft ineffe. I will therefore alTail them with this Syllogifm. If Light be an Accident , then the exillence of it is to adhere, or to be in fome Subjed ^ but the exiftence of true Light is to exirt without any adhefion unto matter or Subjed, therefore it is no accident. The Ma- jor is proved by >^r;/fof/f's own Axiom: which is, ^ccidentis effe eflincffc-,aut ad- harere fubjeEto alicui : Theexiflmce of an Accident is to be in , or to adhere unto , fome materiall StibjeRf or elfe it cannot be. The Minor is mainrained by the words of Mofes : Light was crearcd the firft day before any crearure, and therefore it had not any precedent afliiall matter or Subjeft, to be in or adhere unto: Befides it is beyond imagination that God fliould create Accidents before any Eflentiall or Sublfantiall creature. Again, God who is the Fountain of Light, is faid to be I T'jh. I. J. Light in whom is no d.irkneff. And .igain, t he word is defined in another place 'o be yb. I. Ai^^f, andthe Spirit of Wifdome is faid to be the bright fplendor and fhining forth
^ ' ^' of the Alm'ghty : And therefore it was molt abfurd in Arijlotle , yea and in fome
of
Scdt.u M(faicallPhilofofbyl yj
of his difciples, as VamafccK, and others,to conclude that eternall light to be an ac- cidentjwhich did emanefrom theefsentiall fountain of light , to vivihe and illumi- nate the whole water. Wherefore it is evident, that the true myllery of plenitude and tacnity , was utterly unknown unto the fed of the P^ripiteticks > becaufc they were alrogethev ignorart" of the true wifdoni , which did ( as the ApoHlc JoTtKs faith) defcendfrom the Father of light ; and this dorh evidently appear, when he will have the efsentiall light, and formall ait and fplendor of all tnings, to be an Accidental! quality.
CHAP. VI.
Howfirfl thertvoejfentiall, Imteppojite , aB^ivf properties, and afterward fo mttny paf^ five natures f didfpring and ijptefrem iheforefnid prific'tpUsy by the virtue Tvhereof^ allmmations And alterations were, and are effected »n this fublunary vporld. t
I Will in this place relate unto you the births and beginnings , firft,ofrhetwo oppofite a dicall or maul principles aforefa'd ; and then I willexpie{{e unto you the conditi- ons of thofe two paiUve ones, which are derived from the effects ot thole two mu- tuall adions. You muit know therfcfore, that as the potentiall o: dark principle, is contrary and oppoiire in his effentiail property, unto the aduall emanation of light beginning, fo alfo have each of them manifetted , or brought forth into this world, two oftsprings, or effentiall properties , which are oppugnant in conditi- on , and flat adverfaries in their nature unto one another ; and thefe two adive vertues areC«/iiand Heat : Ofihe manner of produdion, and the feverall conditi- ons of each, Ipurpofe tofpeak in this prefenc Chapter; and firft touching the Cold.
It is evident by that which is already faid , and fhall be more amply exprelfed in the firrt Bo:)k of my fympathericall Hillory , that darkneffe is rhe immediate effed of the divine Nolunty, or latent Divinity , and confequently of Gods p'ivative property, or the divine puiffance, and by confequence it is the mother ot p'-ivati- on , deathjvacuity, inanity, deformation, and fo forth. For the property of the dark Nothing, ordeformect abylfe, is naturally to reft , and not to ad or ope-'ate ; and the rea(on is, becaufe that all its appetite is to be converfant in, and about the center, beyond the which there is no motion or adion, and not to dilate it lelf towards the circumference, as the Spirit of lighr, or God in his volunty, or patent nature,is accullomed to do. For this reafon, the dark principle doth chalUnge un- to it felf, by a naturall initind, re.l and quietnefs ; and this ptoperty begetterh or produceth oneeffentiallvertueof irs own condition , namely, Cold, the whi h, as it is eleded for a champion to refift the atfaulrs of her oppofite, namely, of Hv;ac, whofe companions are motion or adion, ( for the teltlefs antagonift and provoker of Cold is Heat); So unlefs it be roufed or liirred up by the afsaults of Heat, it mo- vethnot, but feemeth to wait upon its droufie mother, Darknef? and privation, whofechildrenare fixation and reft, which fleep in, and cleave faftunco,t he center, and therefore are unwilling to look forth towards the circumference. And in veri- ty, cold is an effentiall ad, p'-oceeding Pom, and attending on the divine puiflance, which in this property doch contrad its beams from the circumference into its felf, according unto that of the Philofopher Hermes, Monas genera': monadem & in p;„^ fe reflexit ardorem,One b^getteth one, a/id reflected h'-s beam or heat into itfi'f; that is to fay. It would not fhine forth, but retained its adivity centrally in it felf , andfo did feem to reft in it felf; which was all one with that of the Cabalift Bahir , Sap^ eMtiacHmeffetinahyffoteyiebrarHm retraEla^ imntanens ociofa^ue & admhilrefpiciens jteucl.lii.$.Dt Vm, i. e. Nihl/, dicitftr ; in cjuo flatu Aleph tenebrofum d':Buatttr : When the divine fa- art. Ctb. fience was retracted in the abyffs of d-irk^effe, re[tingflill and quiet, and refpeBino no- t}}in'',itvDtis efleemed as noth'ng , andin that ejtate itwas calleddark. Aleph. In this contraded, or rather fequeftred or private eftate therefore of the divine unity , it operareth according unto this its negative p'operty or condition , by his elTenciall agent Cold, which is proved therefore not to be an accident , as the vain dodrine ofthe Peripateticks would perfwade us, being it is apparent unto eachvyife-man, that noaccidentall qualities arein orcanbefrom God, being that the divine Na- ture is meerly a fimple, eflentiall , and formall purity , exiltiog in himfelf , and of
himfelf.
^4 Mofakall Philofofbyi Book 3 J
himfelf, and therefore he being but one efsence, is able to produce out of himfelf what efsentiall property he pleafeth. And for this reafon , the divine wifdom is
Wird,7. 3a. faid tohz, ffir'nus untciis multifilex^onz fimple fpirit in efsence, but manifold in re- fpe£l of his efsentiall properties. Now that this efsentiall propertyj or nature of Cold, is the formall inllrument, or inltrumentall vertue, whereby God doth ope- rate in his hidden and potentiall ellate , for the rehtlance of heat , andaftionor motion , and for the deformity and deUroying of that , which he in his patent na- ture did effeft by his Heat or adtive propert y, it is made evident by effed ; for whan the fpirit of wifdom in its patent nature did operate, byits hot fpiricorblaft from the fouth or ealterly winde, (namely, in fubtiliating and rarifying of the waters in- to thin aire, making that which was grofs, fubtle; and making that which was opake and dark, diaphan and invifible ) tne felf-fame fpirit again enduing his latent and cold property , doth deform and undo. For in blowing or breathing from the North, the fame thin and rarified aire is madethick , denfe, and vifible, which was through rarifaftion made invifible, and that which by dilTipating of parts was made tranfparent light and diaphan, is nowby the Northern properties contraftive ver- tue, reduced into an opake or dark fubltance, and no way perfpicuous. That which wasadlive, movable, and lively , by an addition of heat , is now become llupid , ftill) and deadly, by the invafion of cold. That which was lighr, andofnofeniible weight, is framed into an heavy and ponderous body or confidence, as we fee, when the aire by the northern blaft is turned into fnow, hail, ice, froR, &c. Now that it is but one and the fame fpirit in ertence , which bloweth from the four
Esek 57 9. winds, the Prophet f^f^'V/ doth tellifie, when he faid, f^en' fftr'itiiia(^ita[iiorventis C~ ;»/' ffla i>!terfe[lo.t ifios ; Cofne, O Spirit, from the four wiKds, and breathe ftpo:i thefe flain per fans, &c. Whereby heargueth, that it is but one fpirit, though it endueth at his pleafure afour-fold property. And now to confirm all this which is fald robe
PfaJ. 147 4. ^'^^^i do but mark X.\m words of the royall Pfalmill, Jehovah emit:'.: nlvts fttut lanam^ prttmam ftcm cineres dfpcrgu, dejictt gelit tiinejuam frufitf^coram frigore ejus qmi con- Jtftat ? Em'ntensverbHm liquefacit ifla , Jimifi ac ejflat veatumftfut/t ^ ejfh4U/:t aejun. Go I fendeth forth ihef»ow as woolly andfcatteretb the frofi likj a,hes , c^fieth out the ice like as cobbits ■,Trho ii able to rvithflandhti cold'>.Hefend:rigforth his wordliquefieth all thefe riOrtherti cffeCls. So foon as he bloweth or breatheth forth his wind , the waters do floro rf£- which words we may obferve many notable things , namely, firft, that Cod in his hidden or latent property , doth by his eflTentiall aiiion of cold, contrail unro the center thofe things , whi.h werebefoie dilated towards the circumference. Se- condly, that the property of cold is attributed orafcribeduntoGod , in his nor- thern action, and therefore it is faid, i^ho ii able to reftjl his cold ? For which reafon ic is evident, thit it is an elTentiall vertue in the divine puiffance. Thirdly, That it mult be the aft of unify in his dark , hidden, and privative property, borhbecaufe ic darkeneth things that are diaphan , tranfparent , and lighr;and thenbccaufeit deprivethoflife and motion, that which did ad, move, and live, through eflennall heat. AndlaDlyjbccaufeit is an utter enemy unto the aftion of heat, which arren- deth on the revealed, emanating, and vivifying divinity. Fourthly, thar the effects of coldare undone by the act of the revealed nature of God which is the word ; for the Text faith , He f-ndtth out his word, and rcfolveth or melteth all thefe , namely ^ the fnow fro/l,af:due. Fifthly, that all this is eftefted by oneand the famefpiria in cfience, but of divers and oppofite conditions, to perform the will of the Father which fcnderh ic forth. Again, that the cold property of the winde, is the effentiall deprivins^verrue, orftnpifyingand contraftingaft cf God, it appearethby this of
Tob. J7,^. 10.- J'^b. Dens fortis edit jrlac'.em fiata fiio,flaf.te Deo concrcfcit qehi : Theflro'^g Godbrina- eth forth the tee by hii hreath-.G dblowi'jff^the ice is :nge»dered. I condude therefore, -that cold i'; the effentiall ad of the divine puilfance, oreternall fapience , fhrovv- ding it felf in its mantle of darknefs, and therefore doth manifeft the divine volun- ty in that eftateof his,by theeffeds, namely, in that it draweth from the circum- ference unro the '"enter, and therefore is the occafion of congregating of things , as well hetero- as homo-geniall , and by confequence,the onely e{fcnria!l a^ent or efficient caufe of infpiffation , contradfion, conftridion , fixarion, imnobility , ponderohry, reft , cbtcneracionoc darknefs , of mortification, privation, tlupefa- dion, nndfuchllke.
Inthecontrary divineproperty, namely? in this fpirit'*: patent, manife!l,and pofitive nature, or, as he is termed,! ighc Aleph , wherein he mo verb or fender h one
his
Sed:. I. MofakaWPhihfofhy. ^y
hisemanacion from the center towards the circumference , and revealing himfelf upon the dark face of thcfAbyfle, niaketh theinvifible «o«£w or/'o/f«nW/M/i;7, to appeare in Aft, being hrll animated by his bright prefence in the form of waters. Heis faidbytheWifemantobeo»;«,Z)/«wo^/7;^«j mul>i!lor , tibique fene- trans fen attingeus propter rnHndttlam ejus : The mofl agile atjd movMe of all niov^h e things, piercing through all things -y by yeafon of his purity. So that as the other pri-^ap..?. 14- vative or Northern property , did produce rell and vacancy from operation , by attraftion or contraftion from the circumference unto the center; fo in this his po- fitive or Southern and Orient property , by dilating himlelf , ot fending out his adive beam, brightnefs or emanation, from the center towards the circumference, he doth beget and procreate motion, being accompanied by the effentiall A£t of Heat or calidity, whichoperatethcontinually upon the effefts of cold, in refift- ing, diPfolving, and deftroying of them. So that this formall Champion of Light, oamely Heat , warreth perpetually againfl; the cold gardian of DarknefTe : For the one can have no dominion in the Aire, unrill the other by little and litrle be exi- led. And therefore as the Light principle, with all his branches, is faid to be the Father of pofirion, aft, information, plenitude, motion, life, health, and Heat: So alfo doth Heat operate according unto the nature of his reliefs and ever ope- rating Father , which is Light , to dedroy the effefts of darknefs and cold, as ivefee in the nature of the hot winds, namely that of the South, and EaR or Ori- ent: For as the Northern cold wind doth congregate, contraft, harden, thicken or condenfe, make ponderous, fix, immovable and opake, the aire ; changing it by infpiflation into the nature of more ponderous Elements: Socontrariwife, the faid hotwindsorfpiritSjdodilli^ate, dilate, mollify, rarify, and make thin and light, volatil, movable, and iranfparent, what the cold winds did fo changeand alter, and allthisiseffeftedby the Aft fpagerick or reparative Aft ot God's Spirit or Word. And therefore the Prophet faid in the Text, mentioned before: Em'ntens verbnm fnum liqaefack ijiay fimntiic effUt vemum fnum effluunt aqu£ : Cod fe»dln
n'ordt that is, caulinghisbright vertue to fhine forth, he did undo or melt ihz Snow, Frort, and Ice, which God in his hidden or contraftive property had caufed , and that under the form of an Angelicall wind : And therefore it is faid, So foon as he bloweth forth his breath or wind, the waters flow: that is to fay, the Snow is melted , and of a fix and opake fublhnce , becometh movable , lively , fluent and diaphanortranfparent. So alCo the heat of theEafterlywinddeftroyeth anddiffi- pateth the watery eftefts of the Welterly wind , and therefore the Prophet faith, Fo^ejuam veniemeEuro , ve>7to JEHOff^ e deferto , exartierit fcatmigo ejus & fiQ- Hof. 13. i J^ catns flier it fans ejas : -Afterwards by theEafier/y wind of the Lord , coming from the defert y his fpringrvhhercdy and his FoHntain was dried up. As if he had faid , the water was changed by the heat of that wind into Aire by rarefaftion or fubtiliati- on. Thus have you underRood how thefe two oppoiit Vertues, namely Cold and Heat do fpring from one and the fame Spirit in radicallellence) by which it ope- rateth aftuallyandeflentiallybyadouble property: Forafmuch as they produce in the Catholkk Element of the fublunary world , oppolite effefts , to effeft tlie will of the Creator in the Aire, and upon the Earth and Seas. Now I will fpeak a word, or two of the Procreation or Generation of fuch palTive Natures , as are brought forth by the mutuall aftion and oppafition of the two forefaid eflentiall Vertues , which do fpring and have their root or beginning, either in the Divine Nature's Nolumy and privative exiftence, or Volnvtj and pofitive emanation.
Thefe pafTive qualities do efl"entially depend upon the former, and do no other- wife belong unto them, then the female or palTive do unto the male or aftive. And firft I will tell you my mind touching the birth of Humidity, and afterward I will come to fpeak of Siccity. We mult imagine, that when there was no formall Light to inaft the deformed Abyfle or Chaos , and confequently no Heat to aft and make a divifion of Light from Darknefs ; then all the dark Chaos was inclining unto drouth and wet , congealed with cold : For cold hath an infinite power and dominion , where Heat is abfent , as we fee about the Northen Pole, all the wa- ters are frozen into a dry and cold clod or heap, by reafon of the abfence of the Sun's heat. In like manner where the Sun, or burning Eafterly winde, doth fend forth direftly their fpiracles of Heat, there Cold is baniflied, and the Earth is tur- ned into a dry, thirtty, and fpongy maffe. Even fo and after the like pattern, are thofe; or rather thefe after tnofe patterns : For the Chaos was a confufed , a cold and a dry heap, uutill the Light did appear, and began to operate. Alfo the
LighC
t^6 Mojaicall Philofofby. Book. 5.
Light of Icfelf, ask was conlidcred wichouc any action upon th^: palfive tnalTe, was ot a ticry condition J that is to fay, heat and drouth did only appeare in it: it followeth therefore; that, as cold ineffeftisnothingelfebut theatt of the divine puiiTance made potent and evident by the abfence of Heat : So alfo is drouth or drynefs nothing elfe but an apparent pairive nature, evermore accompanying the two forcfaidaiitive powers in their abfolute intention, where moyUure is to- tally ablent. Now moyllure is as it were a mongrell , begotten between the two oppoHte actives , which is proved thus. TheNorth windby his dominion turn- " eth the Aire into Snow , Hail, IceorFroft, that is, into a cold and dry Sublknce. Butwhvnthe Sou:hsrly or Ealkrlywind, doth begin to have dominion,. then their blalls do penetrate, by little and little, thefaiddry maffes or fubilances, and undoeththem, and coverteththemintoa moiltor humid nature, according unto the tenor ot" thofe forementioned words of />'^w'^ : Sofaon (faith he) as he bLweth forth hif nihd, the narers flow. So foon as he fendsth forth his Pi^'ord, thej are liejiiefied. So that mpiiture is nothing elfe but a mixtion of heat and cold , in one folid Sub- ftance, whith is flu\iblei«^wf»n«, and then by little and little doth the cold and drouth depart , and become faint, according as the power of the wind is more or lefs vigorous in Heat. For thus much we muft obferve» that as cold doth make immobil and fix; So is it an evident figne,that the Southern or Ealtern Heat hath ta- ken pofleirion of the Mafs, when by their action it beginneth to moyiten, to revive and move again : forafmuch as nothing doth etfect that function but Heat. Inthe very fame manneralfo, the increated and all-creating Spirit of Light, moving up- on the face of the dark abyfle, did operate in it, and made the congealed Mafs lo relent, and then it was called by J/oy"ci, waters; and by //^rwf /, httrn:dn natura, or thehawid KMU'C. And fo they continue unto this day, being altered from one nature unto another, according unto the will of God , which he efteiteth by his Miniilers, the Angelicall winds, caufing the Spiricuall waters to change , and wheel about from one nature into another. And we mult obferve in thefe chan- ges, that even the vilible waters, were firft made and derived from the invilible waj- ters, according unto St. /'^w/'sdo^rine before mentioned : For Heaven was be- fore the Sea and Earth, which were as it were the feces, dregs, or grofler part of the catholick Sublunary Element.
jin actilar Deminjlration , conji mifi^ the T)tvlne frofert.es or Vertnes above-rKentiofied,
Before we proceed unto our ocular demonikation , which fliall be made in and by ourExperimentall inltrumcnt, we mult confider in the firlt place , that the Ca- tholick Aire or Sublunary Heaven , is thefubtiler and more fpiritual portion of thofe waters, vyhich are under the Firmament , of which divihon Aiofes maketh mention, and therefore every particular thereof doth correfpond unto the whole, and confequently the aire included in the glafs of the Inltrument y is of the fame nature, as is that of the whole Catholick Aire ; and therefore by reafon of their continuity, as the excluded whole fareth, fo alio doth the included p.irt. Agiin, as the Spirit which walked upon the waters did animate, vivify, inform, and dilate them giving them motion: So alfo by his abfence, orby hiciingits aift or conrra- dtingits emanating beames into it felf, the waters are alfo contracted, condenfed and darkned , as it appeareth by the Norrherri wind's property, which proceedeth from the privative or contraftive adion of this Spirit . But as the waters do by their exillencefiU the vaulted cavity of the world : So alfo doth the all-inform- ing Spirit fill every corner of them, infomuchasbeingit ope^'aiethall in all, but in a diverfiry of property, ( and therefore it is termed multlformU Safientia)-^ fo fometimes it operateth in its privative property in thefe lower waters, as is already told you, namely when it blcweth from the North and Weft, and fometimes in his pofitive nature; as when it breatheth from the South or Eaft. In the firft, by his cold action he conrracteth from the circumference unto the centerjas is faid ;by the lalt, namely by his hot property, he dilateth from the center to the circumference. Seingthen that it is water, that is the Catholick palTive, out of the which , as be- ing the common Subjeit of all things; , the fliape of the whole world , and every thing therein, was and is carved out and fafhioned, as St. Peter telleth us and that the eternall creating and all-inading Spirit of the Lord, is the unirerfall a£tor. which moveth all in all, inthe waters, as Mofes doth intimate unto us, and that in and by an infinity of Organs, as Angels, Sun, Moon, Starrs, Winds,
Fire,
Seft . I . Mofaicall Thilofofby. ^j
fire. Sec. as in nuny places of Scripture we find it , it muH needs tollow, that he is the agent, as well in the contraftion and dilatation generally,without theGlafle, as particularly within the Glafle. Wherefore as the Sun, the hot winds, thefire, or naturall heat of mans body, have their dilative property from hisemanatin-^ and inacting vertue , and do alter by it the cold aire, the winds, and water from his privative dilpolition : So it folio weth, that as well the dilatation of the aire in the Glalte, as contraction , is the immediate atSt of this Spirit's pofitive or privative property ; for when this Spirit bloweth from the North or Weft, the aire is contra- cted more or lefle into a narrower room within the Glafle, and that is proved thus, namely, becaufe the water is drawn up higher into the neck of the Glafle, left a corporall vacuity ftiould be admitted in nature. And again, it is moft apparent, that the aire in the Glafle is by fo much the more contracted , by how much the Northern cold hath dominion in the outward aire, becaufe it is gathered into a more ftrait place oi paflage, then it was before the water was elevated up. On the other fide , if the hot winds, or Summer Sun , do inflame the externall aire, then the included aire will alfo dilate it felf , and in its dilation require a larger fpace. Thattheaireis fo dilatedby heat , it is plainly demonftrated , in that the water is ftruck down by fo many degrees lower than it was. Again, if one put his hand on the top of the ball of the Glafle, the water will finke, for the aire will forthwith be dilated. Now that the fpirit of life, which giveth this heat unto Man or B;aft , is from this eternall Spirit, which (as the Apoftle faith ) doth vivifie all things. Scrip- tures do in many places,ibove and hereafter mentioned, confirm- Again, the Pro- phet calleth this one Sfirit from the four winds , to breitthe into the d?ad carcafes that they might live again. Thus you fee it evidently confirmed by an ocular demon- ^"''' ?'• *' ftration , that cold doth contract , infplfsate , and make grofs the induded aire , which is argued by the drawing up of the water, and ftrait ning the aire. And again, thatheat doth dilate and diflipare, by the enlargement ot the aire in hot weather , or by laying of the hand on the bolts head, which is made evident by the beating down of the waters.
Note ( Ibefeech you), ye that will not be over-partiaU on the Peripateticks be- halfes, the two notable errours of the Ariftotelians : whereof the firft is manifeft- edjin that they hold for a Maxim,that cal'idnm doth congregare homogenea, heat doth congregate and gather together things of one nature. Now you fee it here ocularly demonftrated, that heat doth operate the contrary ; for it diflipateth and difperfeth the aire, which is of homogeneall parts, and therefore it doth not congregate it : But it is cold that doth congregate, compact, and gather homogeneall things toge- ther, as well as heterogeneall. For you fee,in our Inftrumenr, that it contrads and gathers together the aire, yea, and water, in a ftraiter and narrower place. And therefore their aflertion alfo is not found, when they fay, ihut frigtdum doth onely congregare heterogenea.
The other of their palpable errours is alfo defcribed by this ocular experiment , for whereas they fay , that the Sun, ftarrs, and Fire , yea, and all heat whatfoever j doth attraft and draw unto it the vapours andhumidity of the earth, waters, &c. we find the contrary by this our experimenrall Glafs; for in onely laying the warm hand upon the Glafs, the aire dilates it felf immediately , and is fo far from being attracted by the heat, that contrariwife it flyeth away from the hand: And that this isfo , itappeareth bytheftriking down or precipitation of the water, asisfaid. Thus have we fufficiently mentioned, in this prefent Book, theeftate of the firft and fecond Principles of all things , and that but in brief tearms ; becaufe my pur- pofe is, to touch them with a more large and copious fty le, in the firft Book of my Sympatheticall and Antipatheticall Hiftory.
I will now proceed unto the next Book, wherein I purpofeto handle the myfte- ry ofRarefaftion and Condenfation, with the manner of the variety in the heaven- ly Fabrick, and the rotation of one catholick fublunary Element into a four-fold nature orexiftence. And in the laft place, I will conclude with the radicall effici- ent caufe of Creation, Generation, Corruption, and Refurre^ion.
7h9
Mopttcall Phihfipby} Book 4,
Th fourth Book.
The Argument of this Book.
HEretn iitxfrejjedthe univerfall mj^ery of RirtfaBien andCotidenfmon ^ where alfo it ii proved y that hy tbem the fVorld was made, the Heavens (^ahli^ed in due order i and the catholic k Element altered and changed after a quadruple manner and condition.
CHAP. I.
Herein frfi , tke common or catholic^ fubjel} of Condevfation a»d RtirffaUioM is ones again recited or repeated, as alfo the two effentiiiU oppojite proper^s «r Virtues,
which are derived from the etemall Principle^ in his privative and fofnive .
yattire, dfre proved to he the immediate caufes of both thofe alteratf ii
otis^in the generall Element of }Vaters. i
, Have made k (as I imagine) moft plain and evident unto your
underftandings, as well by the tertimony of the antique Phi-
lofophy,andinfalUble\vifdomof holy Writ , as by ocular
demonftration , that the common, or univerfall matter and
fubje(i^ of all things, was the Waters , which were inafted
and created by the bright Spirit of the Lord, before all
things : Which being fo , and for that all Condenfation and -
Rarefaction do regard a fubjeft or materiall fubftance ,
wherein it Qiould be performed or effefted , it foUoweth therefore, that the onely
matter which doth endure or fuffer the ad of either of them , muft be water, or 2
humid and moift nature, being it is the onely fubftantiall ftuff, which fiUcthall
the vart cavity of the world, andconfequently the materiall exiftence, of which
both Heaven and Earth, and all things therein, are framed, and were originally {ha-
ped out. This is therefore that main fubjeft of Condenfation and Rarefadlion , by
the means whereof, all things in this world are made to differ from one another,
and are difpofed and ordered by God, according to weight, number, and meafure ,
in their proper rancks and places ; that is, they are placed in a higher or lower regi-
on , according unto that dignity , which the catholick or etemall Aftor hath be-
ftowed upon them in their creation. The common matter therefore of incraffation
and fubtiliation being thus made manifeft , we are to findeout the univerfall
aftor or operator in this work. And I did fignifie unto you before, that it was the
facred emanation of that divine fplendour, which did operate from all beginnings,
and doth at thisprefent operate, and (hall hereafter work all that which hereafter
(hallbeefFeiled , in the heavens above, and the earth beneath ; which affertionof
mine accordeth well with this axiom of the Apoftle, oftentimes, and that noc
J., ^ without a jiiftoccaf-on, repeated by me, DeusoperatKr omnia in omnibus, God work:.
Wifd 8 .5. * ^^^' "''' '" "*''• ^ ""^ David^ In fapientia omnia fecifii. Thou hafl made all things in thy
Heb. 1.3. rviflam. And Solomon^ Sapientia operatur omnia, pyifdom rvorketh all things. And the
i Per. j.j. Apoftle in another place, Chrifiusvortatomniaverbovirtutis fn£, Chrifl beareth all
Ephef. 4. 10. things by the vfordofhis vertue. And St. Teter, The heavens rvere of old, and the earth
W^fd 7 M "f^*"^'"'-' ""'^ h T^^ters, confifiing by the word. Again, St. Paul faith , that Chrifi is
in all, a^dfilleth all. hndxniViOihzx yp\iCZ,Chrlfius omnia eft, & in omnibus •, Chrifi
is all, and in aU. Now this holy fpirit of wifdom is faid to be, omnibus mobllibus mo-
kilior^ more fwift and movable than any movable thing. And therefore he muft needs
actaUinall, according unto his will and pleafure. Again,when heispleafedto
withdraw his aftuall beams within himfelf, he feems to reft , and the aft of the
creatu-e dorh ceafe , and then death doth enfue , namely, ceflation from the afti-
vicy of life. Now being he is the moft agil and moovable of all things,the vertue of
heat doth evermore accompany the motions of his light , yea, and are effentially
united unto the aftor : even as we fee in the Sun, ( which Sydracb the wife-man
compareth with Divinity, faying, that the body is likened unto the Father, the
beams
I Cor. \t.6.
Pirn. 11.
Se6t.i.' MoJiricallPhilofofby. ^p
the beams or emanation unto the Sun, and the aftive heat which ilTueth from them both unto the Spirit) that the beam is continuate unto the body of the Sun, as the emanation from c he divine fountain , is one individualleffence with the fountain of eternall light ; and the virtue ifl'uing from the Sun and his beams,is in like manner unfeparable in eflence from the other two ; even as we find, that the holy Spirit which is emitted from Father and Son, is one in effence with them both. For this reafon therefore, the divine Philofopher H(rrw« faith, coitus aO ejfefjtia Dei »e- quaquam divij* , fed Hit j>ot:us eo modo confiexa,tjuofaifscorporl/umcn; The ntentaW ieiwi^is not at all d'V'ided front the ejfenceofGod , but rather joyned and kp'nuftto him after the fame manner ^ that'the light is continHatedstnto the Sun. Whereupon it is evidenti that the vertue of heat is effenriall unto light , as the ail: of motion is ne- ver abfent from the emanating brightneffe. I conclude therefore, that Rarefaflion is nothing elfe, but the dilating of water by heat , which wasfirft contradedby cold ; and Condenfation, on the other fide, is a contraction, or (uckingand draw- ing together of thofewatry parts, which were dilated or difperfedby heat : So that the fuDJecr of both thefe actions is water, and the fountain, as well of the priva- tive as pofitive agent , is the Nolunty or Volunty , that is to fay, the negative or affirmative will of that one eternall Unity, who is that all-informing and opera- ting Spirit, which afteth and accomplifheth his pleafure in all and over all , by his divers organs J as well angelicall as celeftiall and elementary : which, according- wnto their diverfity in difpofition , are moved by this internallact, to operate in this world the will of the Creator, both pofitively and privatively , as fhall be told you m the Chapter following.
CHAP. II.
How this Divine fpirit or Ruach Elohim heittg^Mt otie in-Ejfence , workjth both by his -AngelicaU, and Aflrallorgans inthis fttblnnarywoi'ld, after a four-fold manner,
THe Eternall fpirit of vvifdome> who is the inltiall principle of all thingsjarid in whom and by whom , ( as the Apoitle teacheth us ) the Angels, Thrones, fete- Colof- i.itf. fiates and dominations were Created, doth operate by his Angelicall Organs of a con- trary fortitude, intheCatholick Element of the lower waters; both the effei^of Condenfation, and that of Rarefadion. And to verifie this out of the holy Bible's, te(Hmony,wereadfirtt , that this one fpirit is the arch- Lord aiid Prince of the 4. winds, or elfe the Prophet bytht* commandement of God would not have faid ; ComeO fpirit f-omthe ^.winds andmake ttefe deadCArcaffesto live againe. NoWthat £**''• 37. ?. this one fpirit worketh in, and by fpirituall and Angelicall Organs , in the execu- tion which is effeded by the property of the 4. winds, it is proved out of th; ApO' ca!yfs,\\\\zii we find thefe words : Ifaw 4. Angels fiandom the 4. Corners of the Earth holding the 4. ivlnds of the Earth , that they Oiould not blow on the Earth neither on ^P^^- 7- »• the Sea, &c. By which it is evident that thefe Angelicall Prefidents over the 4. winds were the Minift.;rs and Organs by and in the which the fpirits orblafts of the . winds were emitted or retained according unto the will of that eternall fpirit,which guideththem when and where he lilt: But we find by daily obfervation that the eflentiall vertue in theNorthern fpirit is coId,and therefore contradive orattraclive from the circumference unto the centre, and by confequence acaufer of congelati- on and condenfation. By this kind of Angelicall vertue, the divine fpirit doth work his privative effed?, and afts of Infpiflation and fixation in the fublunary Element, caufing terreftriall and earthly effects. But contr^iwife, we find that by and in the Southerneand Earterly Angelicall fpirits , the all-Creating and operating power doth caufe Rarefaftion and Subriliation in the faid inferiour waters , through their effentiall action which is heat. And for this caufe the faid hot wiads do undoe by rarefaftion all that which the cold Northen winds did efFe£t by congeluion. Hence therefore it commeth, that of this potent Angell ( who is faid by the wife Cabalifts to be thePrefident and Govenou'- of the CeleOiall Sun , whi.h fometerme Michael cjua ft Qui s fie in Dens, of whom we will fpeak he'eafter , alfo touching his Angeliall organsinthe4.Co-ner': of rhtea-rh, by which he ufeth ro do his will) M»t. 14. it is fayed. The fonne of man will fend "«" his •'Jnae'sfrom the four rvinds of 'heave— . an'i
moreover jWe (hall find in the place before mentioned , that this imperiall Angell
I a did
6o j\iofaicallPbiloJdfbj/. Book 4I
did rife from the Ea(terly angle of the world , and did command the forefaid fowr Angel'? which had dominion over the four winds, as vafTals unto his will. For the Apec.7*3- Text hath it; A>idl f^w another Angell come up from the Eafl ^ andcryed ivithaloMa ' vo'.ce utJto the j\. Angels UHto whom fovferrvM a!ven,&c. Hurt ftot the earth , neither
the fcM, nor the treei tilll have fcaled,&c. Whereby it is apparent that the 4. Go- vernours of thewinds are fubjeiS unto that ^reat Angell, who is the powerful! and po'-ent Intelligence which moveth and ruletn not only the Sun but fulhineihall thingsbyvertue of this word; and this Almighty Angell isetkemedby fomctobe the fame mentioned inthefirft Chapter of the ^poc Apoc. I. Ome^a. Now that the Sun by vertue of this omnipotent Spirit , whofe immediate angelicall organ or inltrument the Angell M.chael is , doth govern the airy fpirit , both of the lower and upper world , the wife Solomon doth feem to acknowledge , , ' yNhCTthtiiilh y Sol /ufirans cu»tla, in circiiitu pergit fpiritHS; Ihefunill/tfirAtingall
thiijgs-, the a'r.e or fpirit moveth nbo-tt. For this reafon alfo, the Phil ofophers have called the winds J ita»ei filH, thefons oiTitati^ot oftheceleltiall Sun.lt appeareth therefore, that the increated fpirit, which fupereminently moveth in the angelicall creature, Aiichacl^ (and therefore El, or Dens forth is annexed unto it) is that felf- fame Princely Spirit fpecified by the Prophet Ez.ekjel, (as is already proved) who dwelleth in rhegreat Angel, who rifingup from the Eart, commanded the 4. gover- nours of the winds, with their legions : whereby it is manifeft, that they have all their act and power from it , and are ordained to be employed onely at his will , either to effect privation orpofition , andconfequently to produce condenfation or rarefaction in the world , at his pleafure ; nnmely, pofition and information by his light; and heat, andprivation or deformation bynisdark and cold property. ECd. 103.10. And hereupon the kingly Prophet fpeakeththu';, A»geli Deivalid'Jfimirobire, effi- clemes vsrbiim ejus, attfcultitmes voci ejui^ min'firt ejusfacientes plACitam. The fhong Angels of God which dj execure his word , and henrkjn nnto his V'Ace^ are his m i^ijlirs to perform his will. And i^.\m , Qjii facii attgelos tuos ventos, etminiflrus tuos :gne»i ttre>jtem ; ivho makefl thy angels winds or fpirits-, ( for m Ruach lignifiech , renin', Spiritiis, Flatus) and thy mi> iflers fi/imei of fire. Whereby it is evident, that rhe eter- nall Breath is that which animateth thff Angels; the Angels give life and vigour, firll, unto the ftars , and then unto the winds ; the winds firlt informe the ele- ments, or rather alter the catholick fublunary element into divers natures, which are rearmed Elements ; and then by the mixtion of divers windy forms in that one element, they do produce meteorolooicall compofitions , of divers naru-es, ac- cording unto the diverfity of the windy forms which alter it. But that I may rhe more pertinently -difcourfe upon thefe bufineffes , and withall difcuffe many diffi- culties and fcriiples , which have not a little troubled the Philofophcrs and Theo- fophers of our age, touching the principle tabernacle of this all-adlingand creating Spirit in the world ; Before I pafle any further in this my (fory of Condenfation and Rarefaction, I will expreffe mine opinion touching that poinr at large: becaufe the enucleation ofitwillbe very pertinent and neceffary , for th: opening of this main bufmeife, forafmuch as in ir, not onely the world's creation, but alfo rhe em- periall government ofthewo;lds Spirit, and the formall manner of production of Meteors, doth contilt.
CHAP. III.
ti'hat the cavil s of this ofir a verfall inatlinir Spirit in ttis world. And htrein alfo it is proved., thtt Jerom'j tran.
n * r . -T / V^ * I T\ /* *_ — .1 — ^_a1_wK> 111 ■« r*^ • ai* If. 1 > I .nJv^ivr
fla:ioK upon This Text of David,^Pofuit tabernaculuni fuum in Coli,God put
his tabernaclein the iun\ is according unto the true fe^fe of Scriptures.
And 'a/l/}y ihe reafon of the errour in our latter Tranjlatioas,
is herein, according unto the Author's capacity, exprejfed.
{ Conferte, there hath been a great controverfie, whether Jerom, oxTrewAl'us, or jPagnne, and fome others, have erred in theirtranflation of the fore-meBrion^d Hebrew Tc:xr ; io'-. Jerom being of greater antiquity, howfoever hi found rhena- Pltl 18 5 ^^'^ ^^ rhe Hebrew which he tranQated, interpreteth the firlt verfeofthe nine- teenth Pfal n of O-st^/'^ , /'o/«'V ^'"-f ^''^*'«'* '^"^ ^'"^^ P"' ^•"^~ i>ernacie i» the fun ; Pagnine making ufe of the fame Text, but perchance corrupted
and
i;
Se^. I. Mofaicall Pbilofopby. 61
and altered from the Onglnall copy, and therefore conltrueth the Hebrew thus.' /« calii p 'fi'-h So.'i tabernacHiHm: tie made for the Sun a tabernacle m the heavens. ^nd Tremelitui expounds it : Soli d^fpofutitentor'tHm in /'«: He made the heavens a favlllioa fortheSti't. Verily if we conliderall things rightly , we mud imagine that either the Text muft be altered and corrupted from that Originall copy, which St. Jerot» had. Or elfe the reverend Jeror/t^s worth muft of necelfity be called into quelUon, for fogroiVeamiltaking. Touching the petfon; furely the whole ChrilUan Churchill his days, would not have made eledlion of a man of mean skill in the Hebrew lan- guagej to undergo a task of fuch importancy, being for the main good of the whole ChrilHan Church , as was the tranflation of the Bible out of Hebrew into Lattn. It would not (I fay) have relied upon a man of fmall cunning, either in the He- brew language or myfteries of divinity, to judge of the likelynood or coherence of the Scripture's Harmony ; and therefore the ability of the perfon, unto whofe chargs fo great a bufinefs was committed, and confequently the fruits of his la- bours could no way be undervalued, being compared unto either P^^w/wf or ^re- melUns. Again, that he washeld for aperfon of holy converfation , the title of Sainft , which is attributed unto him , doth confirm and argue. Befides all this, that he had by many degrees a deeper infight into the myftery of the Bible, and a profounder reach intotne nature of the divine wifdom,then any Interpretour of the Bible , which ever was, and much more then thofe of later dales ; jabn RencUne, in his third Book of the Cabaliftcall Art feemeth to verify in thefe words. Cum Hie- . TonymtM UbrHm Jecz-ira multttm, & ftpt) no^urna verfaret mann atcjiie diurna^ venifr j, ^.j ^ ctbd fs ad eumfilia vocis dicitur, qu a jubcret ilium tribnt annis volamini eidetn infudare, & C. Ouo faHoyJe ab ipfo Deo virthtes &potr/tatesj^lphabetort4m et E/ementariarum commnta- tionam ajferebat reperifje : PJat» d'.fpofnipntm coHJugationis de I 'bra creationis ante nove- rat.Inde ad poficros Alphabetic aria hxc cabttla,idefi receptio,tranfmigravit,per c^uam Ar- cana divinorum maxima ^afidnntfir : H^hen Jerom had ofte>j turned ever the Book^ if Jet' z,ira or of the Creation rvith a noflurnall and diurnall hand'Jt is reported that the danghtet of the voice came unto hm^ which commanded him to take paines in the fatd Volume for three y ears fpace ; which when he had eff'eUed , hefaid that he was taught by God , the venues andpowers of the Alphabets, and Elementary commutations : For he had known the difpofition of ihe conjugation out of the book^of Creation before. And hereupon did this Alphabetary caball or reception fpring, by the which he did bewray or difclefe the great myftery of divine things, &c. Which if he meant of this Jerom, as by many of the learned^it is imagined ; you will not deny but he was deeply feen in the pro- found and arcane meaning of the Scriptures, and therefore he was a man who flioiild not lightly be fo deceived or deluded in his Interpretation. Again, no man can deny but that the Pope and wholeChriftianClergy did alfifl: him in this bufinefs, with all the antique books or manufcripts , which might direft him into the true way or fenfe of interpretation ; fo that he wanted not the confent of antique Au- thority, but could difcern between the true and corrupt Text in his interpretati- on, and therefore that we may neither accufe the later interpreters for their expo- fition, nor derogate from St, Jeron^s labours, which deferve an everlalHng monu- ment, we muft rather impute the errour unto the corruption or alteration of the Hebrew Text, beingthat the whole harmony of the Scriptures , and main fubjeft of the Pfalm in which it is recited, do tend and incline rather unto the conftruiSti- onof Sx..Jercm, as I will particularly prove and expreffe unto you by thefe Argu- ments following. Whereof the firtt is taken from the main Subjetl of the Chap- ter, wherein thefe words Pofuittabernaculutnfuuminfole are mentioned , as alfo from other Teftimonies of holy Scriptures. Next from the myfticall and caba- liiHcall expofition of the Hebrew word of the Sun. Then from the refolution of the ancient Tkedogians with other circumlhnces belonging^nto them. Fourthly, from an Aflonomicall obfervation , and the dignity and excellency of the folar creature. Fifthly, from an -^r/V^w^/V^/Zconfideration. Sixtly, from the point and circle in Geometry. Seventhly, from the confonant of the greateft perfe61:ion in //«/7cfc or harmony. Eighthly from a Phyficall or naturall regard. Andlaftly, by the alTeverations of the wifelt and divineft Philofophers , which accord exaill^ with the Symphony of Scriptures. Of each of thofe therefore in thcirorder.
Asforthe mft Argument , it is evident that the main Subje^ of this Pfalm, .doth touch the revelation of Divinity or God in his celeftiall creatures, and there- fore it mult as well be in this Pfalm intended , that the divine Spirit doth plenti- fully, and that effentially inhabit this illuftrious palace of the heavenly Sun , as
there
6 z Mofaicall VbHofi^, BooL 4.
there it is related that the heavens are full of his prefence. But the fame Pfaltn be*- P&l. ip. I. ginncth thus. The heaveKS declare the glory of Goa , andthe Ftrmameut thervorkj of his hands f &c. Where heexpreffeth tnat the glory of the Creator which i creature doih reveal the Creator in the creature ; but where the glory is prefent, theeffenceisnotabfent : And thereupon it foUoweth juftly, that this Creator which hath filled the Sun of Heaven, with his glory and beauteous influence of eflentiallvertue and light , hath revealed himfelf unto all the world, out of his Sunny tabernacle egregiSufly and perfpicuoufly, as by the Phyficall and nacurall efte(5ts it fhall be declared hereafter in the eighth rank. Again, the Son of Syrach Ecclus Aii6 confirms this more plainly where he faith; Sol illuminans -per omnia reff exit; & glo- ' riii D^mitn flentim ejl opus ejus : The Sun fining forth looketh over all, and it is a work^ that is full of the fiery of the Lord : that is to fay, of effentiall Divinity , not that ic is included in it , but that alfo it is exdufively in and over all, no orherwife then the Spirit of mans blood is faid to have his principall tabernacle in the Heart, and yet is in all and every part of the Spirit and body. Again, ic appeareth by chele words, that theEternallSpirkof Wifdome did ele^St the celeftiall Sun , as a pure veffell or Subjeft, to operate and ail in, for the vivification and animation of every Ecduf. »4. u creature. And therefore fhe, in her own perfon, faith, Ex ore AU'iffimi prodii prima- genita; in calis feci ut onretur lumen tndejicleyts'. I c ante out of the mouth of the Al- mighty, being the firji ho gotten ^ 1 made or eaufed a never-fading light to rife in the hca>- vens. Whereby this catholick Agent doth ftiew that the Sun doth move in and by Ecclus. 4J. J»it, ] he great Lord (faith the text in another place) made the Sun^ and by hid Com- mandemcuts he caufeth it to run hafiilj, &c. As if he had faid by the Divine Word the Sun did move. But this will be better proved hereafter.
Touching the fecond, which depcndeth on the cabalifticall enucleation of the Hebrew word, for the Latin word 5a/ orthe5«»in Englifli, is written thus in He- brew "Onv where we have two TUor 5/?/»j,which the CabaliWs do make the Symboli- call character of fire and light, ^nd D Mem in the middle, which importeth a watry corpulency, for Mcnt is the Symbolicallexpreirion of the waters; as if we fhould fay, that the humid nature of the heavens being contrai"led in their center , is il- luminated with a double proportion of the divine emanation rtreaming down, or flowing; from the Sephiroth or CsbalilUcall numeration , called Tiphereth or pul- chritude and beauty. Whereby it is argued, that this heavenly mafs is made a Ta- bernacle for the Spirituall Sun or beauteous and divine Spirit of Light , not that Lc ' includethit, as is faid before, but, as the Scriptures fay, that the holy Spirit was in the carnallChrift abundantly, and yet it was not denied for all that to fill the Sap. I. earth and heavens.
Ktfol. TheoUg. Concerning the third •• The Theologians do affirm, that the Light which was ex- rmfl. 2- fart panfed over all the heavens, and did operate in place of the Sun , for the firft three a. Fort. 1. q. ^j]^^ fpir e, was at the fourthday congregated into the body of the Sun. But this Light which was fo difperfed, was the immediate a£l of that Eternall Spirit which ' was carried on the waters ; and therefore that Light which is in the Sun , doth par- ticipate with divinity, as ftiall be more evidently exprefl^edin the eighth and lalt Argument.
By the fourth, whichis proved out of the Celeftiall or Aftronomicall dignity (which the Sun reprefenteth) it is moll evident that it comprehendeth in his man- fion divinity, being that by how much the more perfeftion any thing hathinit felf, and excetleth the rell La glory , by fo much the mo Forasmuch as Hermes doth rightly tell us, (not difagreeing in that from our Savi- our Chriil his dodrine) ihut Bonum zndperfeitumh onely God. Now the Macro- cofmicall Sun's dignity and perfection is eafily to.be difcerned , in that this Royall rhmhus doth lit in his chariot, even in the center or middle of the heavens, glitter- ing with his golden hair, asrhe fole vilible Emperour, holding the royall Scepter and government of the world, in whom allthevertue of the celeliiall bodies do ronhd , as ^^w^Z/cw, and many other learned perfonages have confirmed. And Proclus averrethj that all' the powers of the llarrs are congregated and collefted in- tp.one at the afped of the Sun, the which are afterward difTeminated by the fiery fpiracle of thi faid Sun upon the Earth. Doth not the Wifeman alfo by reafon of the glory of this heavenly velfell or organ, compare the brightnefs of the in-crea- .. '■ed Spirit or fiery emanation of divinity with it , by reafon of his excellency in.
Ecclut'ii^-''^- '"''S^.'^"^'"^ ' And again , is it not proved before, by the Son of Sp-ach , that the F.ibrick of the Sun is full of the glory of the Lord ? But 1 will fay more unto this point, in the eighth and lall Argument. The
Scft. I.' Mofakall Pbtlcfopbf^ ^j
The fifth ftiewcthj how by an Aritfimeticall regard , Divinity muft needs dwell in the Sun ; namely, as it is onely one unity , from which all the multitude of the. ftirrs in heaven do derive and draw their formalleffence, no otherwife than from the Arithmeticall unity , all numbers vvhatfoever are produced; for the number two hath but the form of one and the fame unity, twice conceived , and then one unity more maketh three, and fo'« infinitum. In the very likemanner as onecandle lighteth another , and a third, and fo proceedeth /« /»/«;V«iw. Evenfo, this one heavenly Candle informeth with light and beauty, all the ftarry candles in heayen , and yet it referveth ftill, without any detriment , his wonted unity in perfedion,. power, and glory. , ,
By the fixt Argument (which is Geometricall ) in regard that the Sun is amoft bright circular body, it mull needs be , that it hath a cenrrall point unto his cir- cumference, in the which all his illuminating power doth conlift , beino that the circumference is nothing elfe , but afemi-diametrall dilatation of a punttuall and effentiall vertue , from the center unto the circumference. And this is the mea- ning of that Axiom in Philofophy, In medio confifth virtus & Veritas, Now if that wonderfuU beauty, and clear brightnefle which is in the Sun, were not extended from the center, it would not Tp:ocscd a principio ifiterm,znd then it muft,like as the Moon doth, require fome other externall corporall illuminator ; but that is proved to be otherwife, being that there is not any body found in the world , that is equall in brightneffe unto it. And this is an argument, that it hath acentrall divinity, or divine vertue in it) which like unto the foul in the center ofthe creature, vivifieth or afteth from the center unto the circumference thereof, andfomaking thefu- perficies of the body a fiery and bright coloratum , caufech it, according unto the infinity of its centrall agent, to extend his beamy emanation to all the limits ofthe vaft world. Hence is it, that God is faid to be the center of all , whofe circumfe- rence is no where; that is to fay, in and overall, and beyond or without all. Nei- ther let it feem ttraiige unto any , that I fay, the in-created light is vilible , in re- gard of his tabernacle which it endueth , being that Scriptures do teftifie, that he is a conjumingfire. And again , that thefpirit ofwifdom excelleth the fun andfiarrs in trightnejj'e. And again it is faid. He is attired with light as with a vejlment. To con- clude, he \ifons & ptter lumtmsy and therefore there can be no light, either vifible or invifible m this world , which is not from it. i5oth not St. Paul feem to aver, that all vifible things were firfi from things that were not vifible; whereby is argued that all vifible light was firil from the invifible, whofe fountain is God, the which invilible light is continued in effence unto his like in the creatures, as fhall be fbewed anone.
The feventh is confirmed byanobfervationinMufick, namely, that the divine Spirit hath elected the Sun for his tabernacle, towit,by reafonofhis pofition in heaven. For if we confider, that God, as he is faid toexilt in himfelf, is reputed by Scripture tobe Ceitcd in the heaven of heavens ; and in another place , inthehighefi heavens, and yet he refpe£ieth andlookjeth down unto the earth • In that regard we may compare him ( fifacra cummundams componerefasfit") unto an unifon in Harmony ; for if a ftring of a muficall Inftrument be ftruck open , it foundeth a unity from tnc bridge ofthe Inlhument unto the nut or head : So we imagine, that a chord may be extended from the worlds circumference, or higheft heavens , unto the center or earth. Again, if we preffe the chord of the Inftrument juft in the middle, then each half chord being If ruck , will found in a ^«/ prove the center or perfection unto each end ofthe chord , which will then poinc out, as it were, the circumference.
Now the confonant fore noteth, that the middle betwixt the light or heaven, and the earth, is the feat ofthe greatert perfection , which doth correfpond unto the unifon as i doth to 2, Vihich is in proportione dupia , in a double proportion. It followeth therefore, and by cffeft it appeareth, that the Sun is placed in this centrall feat, which correfpondetn unto the whole, as 2 doth unto i . becaufe it is the opinion of all Aftronomers, that the Sun is placed inthe middle, or center ofthe heaven. Nowhow this perfeft ac- cord was myfticallyfhaped out of the divine and radicall unity, or unifon, which raid, Fwr, and it was done , I befeech you obferve : Unity faid, F/W, and fo this unifon caufed a divine emanation, which made 1. and had the felf- fame regard un- to unity, as the diapafon or perfection hath unto an unifon. Now this bright ema- nation, by the which all things were created and framed in true harmony , elefted
^4 Mofaicall Pbilofofby. Book. 4
in this world the perfeft feat of its roy all regard unto all creatures, in the point of
diapafon,\^h,ich is ever in themiddle of the unifon^and therefore in the center of the
heavens. But it appeareth unto the eyes, that the Sun is ranked in the middle of the
feven Planets ; and again, it appeareth by the divine glory which {hlneth from it ,
that it is a feat of divine perfedion : and therefore the Platonitts have imagined ,
that the Solar orbe or fphear is the feat of their amma mu»di , or Joul of the world.
Now as this royall and moft confonant DiApafon , doth comprehend in his
capacity the other two inferior accords in Mufick , namely, D,apente-, and Diateffa-
rtf»,(fr«r of thcfe two united is the P/rf/j^j/iB compofed ) it is likely, that the whole
harmony ofthe heavens, and confequencly of the world, are put inpradife in this
created organ , theacloror player whereon is the eternall Spirit, which foundeth
out every minute from this his glorious Inftrument, flraines of life , vivification,
multiplication, pacification or prefervation , unto the creatures; for this is the
office ofthe eternall Chrirt in this world , I mean, the divine Word, in the which,
as rheEvangelift Ji»/'»tellifieth, is life. But of this,inthensxr.
Eightly, It is proved by a phyficall or naturall regard : For we obferve, and not we ondy,but the hearts themfelves; nay , the very herbs and vegetable plants ofthe earth, do feel, and as it were confefle , that the Sun is the chiefell treafury of vivi- fication and multiplication in this world. Whereupon it is apparent, that when the Sun approacheth near us , the herbs and trees which feemed as dead before , do now revive, put on their green coats, and flourifli with their bloffoms and flowers: But contrariwife, when it departs on the other fide of the ty£c]ttinoliially they put oft'thi;ir flowers and green apparell, and begin to mourn, as it were, for his depar- tu'e. ^ut,(inhSz. Paui , Dens vivijicat om/iia^ Go J doth v'tvifie all things. And theiefore if the Sunby bis prefencebringeth unto the world the vertue of vivifi- cation, iris apparent, that it hath this gift from the Spirit of God , which is the Spirit of life, and being abundantly poured on it by God into this heavenly veffell, it doth effect thefe vivifying ads in the world , no otherwife, than the fame fpiric bemg affluently infufedon Chrifi^ A ofesj Elijah, and other Saints upon earth, did effedl wonders upon the earth, in healing, reviving from death, &c. Doth not the facredText alfo aver,that Sapie»ti^^t» Dens ejfHdnJupra omnia opera fuajecandum da^ Ecclel. I. TftmfuHm , Cod hat h pouredoat his fpirit upon all his works, more or leffe. Why then fliould any man make any fcriiple orquelUon, touching the Spirit's habitation in the Sun in abundance. This therefore is the chiefe fubjeft of this Pfalme of David i to exprefle, that the glory of God doth palpably appear, out ofthe creatures of heaven , yea, out of every creature the eternall Spirit doth fliine, or expreffe his glory more or leffe , and is, according to the gift which is given unto him, to bedifcerned out of it : And thereupon Jo^ faith, Ccelos ornavtt Deut Job. 1^.13. Spiritu fno , God hath adtrned or beautified the heavens with his Spirit. By which words it is manifeft that it is the eflentiall fpirit of God, which givetn by the abundance of his prefence the luftre and glory unto the Sunne , which for that reafon is termed, and that not erroneoufly, by the Plat onifts,(who therein have \.vs\mtt6.xhc^WYV\zVoztOrpheui,')OcMlHimii>idl , becaufe that in and by it as in a certain clear and fmooth looking glafle or mirrour, all things are feen and difcove- red : And again the philofopher Heraclitm, Si folem e mundo fufluleris , TtofirumCorpufcHlnm , fidefit anima} Nulla ibt contraliatur vena pulfatilis^ fentien- dum nullum inefl judicium , Nullus in eo vitalis ha'itus aut refpiratio : If thou takefh arvay the Sonne out ofthe world, what is our little body, if the foul be wanting ; There is no beating veine orputfe to be dlfcerned in it, there is no ytdgmeni to be perceived in it, there is neither breath nor refpiration in it. For this reafon alfo it is termed, Co>- dlif the heart of heaven ,\3zcz.\i.iz that as in the heart doth exift the lively fountaine of blood which doth water and humeft the other members ofthe body. So alfo it appeareth by ' efFeft that the vertue, vegetation, and confervation of all rhingsboth inferiourand
fuperiour, dothiffueand fpring from the Sun, forafmuch as it imparteth and in- fpireth by his light, life , and heat unto inferiour things and belioweth for- mall light unto the fuperiour. Now this light is a certain fimple a£l, which convertethunto itfelfall things, by avivificallor lively heat , which penetrateth I Tim! tf.ij. ^^' things , and concucSeth their vertues over all , and withall difperfeth and ex- Aa 17. 2.?. * p^lleth away all darkneffe and obfcurity. Whereby it is apparent, that if the lifeift. Judcch. 16.17. ^encrall be in the werdf as Sr. John faith ; and li this cathtltch^ fpirit of life vivifieth all Sap.7-Ji- ^things , isSt. Paul mdfudth z^xvCi-, 2.nd\ix.\\i fpirit of wifdom be brifhterthonthe 1 Cor. i». r ^^^ ^ fimple andpure fuifit, which is more mevablc and atiivethan all things , and Sap.7.M. ^ ' ^ '^ f sy t therefore
Sea, i.^ Mofaicall Pbibfofby. S^
there fere operateth all ift all ; and if ii fene.rateth a' I things bj reafon of hit purity ^ zs Solomon hkh , and all thefe properties are found in ths folarvertue ; Wliat fliould dirtvvade man from chinking, that the Hebrew Text was not rightly under- Itood of Jfrc/w, when he interpreted it , Pofmt taherrtcculu/nfium info/e. He put histaisrnacle ,»thefun} Verily this wa^ neceflary for man to undarliand , being that unto thi? very hour , thereare but few that will acknowledge, that the Spiric of God doth immediately operate and work in his organ the Sun , and by the Sun ; but being rather feduced by the Ethnick learning , they will admit many fubalter- nate agents, or efficient caufes,;>i?ryf, th^t is, of themplves, diiUnguifhed from the eflentiiU aft of God , which is the reafon of Idolatry,and worshipping of the crea- ture for the Creator, and negleft or ignorance of the Creator in the creature. For although it be faid by 5o.'(»W5« , QHodfulemprevenire oportetad henediEl o/icnrDei y^'Ai,i6.xi, fVe ought to prevent the fuK-riJmg to give tha»kj unto thee. And again we read, thac when we praj , wejhould conver our faces unto the eaS-y or r'tfingftin. Yet ou^ht we to imagine, that he teacheth this doft f ine for the Creator's cauie , which dwilleth in that bright tabern.icle,and not for the tabernacle's or creature's fake. For it was into this errour that the ^Egyptians fell, yi\io adoring this Ulumtnated creature in lieu of the Il/umtnatorydld build a temple and city in the honour of the S^n. Wherefore the itl- chariot and horfes of the fun, rvhich the ignorant Jewes had fet up hefo'^e the gate of Gods ' temple^Tvere jufHy puled down , which dijlinguifhed not the Creator from the creature. This errour, which to this hour cieaveth it felf unto the Ariftotelically learned of this world, is delineated in its true charaftcrs by that Evangelift, who did alfure us, that all life is in the Word. This word or ligh'^ faith he, is in the world, ani the world was made h'i -ty and theworldd-.dnotknow him. But as many as d'd receive or aci; now- ** • '• ♦• /tf^^?A/7» (namely, that he made all, and was all, and in all) were numb ed among '*"* the children of Gci. Wherefore all true Chriltian; ought to underftand, that he fillethall, vivifieth all, fuftaineth all, operateth all in all; for without it, they cannot be cfteemed the legitimate children of God ; they ought not to be fo ignorant of the Creator in the creature , being that his glory fhineth forth of tnem, and may be perceived by them more or lefle, thinking that he is abfenteven from the moft beautiful! creature of the world , who is prefent with all j for it is faidy that he fiHeth alf, and that not virtually or accidentally, as fome worldly wife- ^P"^*- ^•^''• men, by their Ethnik diftinflion, (diftorting by that means the truth of the Scripture ) will have it but in effence, being in plain tearms it is faid in one place , Chr:flisin nil, andoverall ; in him are all things: But Chrift, which is the true wif dom, is the vertuous, or effential! emanation from the Father , and therefore no acci- Hf'fj'' ''^' dent. In another place, The incorupt'.ble Spirit of Godis in all things-^ but that Spirit w-f^' j',*^* which hath no corruption in it, and prefcrveth from corruption, and giveth really life, is no accident, but a perfeft efience. In another place. Of him, by him, and in Rom. i i.jtf. h.m are all things ; therefore this is meant effentially, and not accidentally-. In an- other place, Godis all in all. And again the Apoftle, Of God the Father are all things _ ty our Lord JefusChriJly bjr whom are allthings. All which cannot be meant other- °'^* '^' wife, than by Gods effence , which is in and over all , becaufe that in himfelf he is onelyeffentiall, and therefore m accidents can be attributed unto him: andcon- fequently we may conclude , that Gods Spirit is elfentially in the creatures , and jfor that reafon we ought fimply to confider him, and acknowledge him in his works . For that perfon which profefseth himfelf a Chriftian, and doth not know this, is but a Chriftian in name, and confequently vain and miferable. And this is partly confirmed by the words of St. Paul, and partly out of thofe o£So'omon before mentioned : The anger of God ( ffiith St. Paul ) is revealed from heaven , upon the impiety and iniuflice ofthafe men, which do detain the verity of God in unrighteoufneffe- tecatife what is known of God is made manifefl unto them , for God hath revealed it unto Rom'i i.i*. them. F»r the invifble things of him are difcernei of the creature of this world, by thofe things which are underflood by creation , as alfo his everlafling vertue and divinity. So that the J are mexcufahle , becaufe that when they hntw Gody they did not glorife him, or five him thank^s, bit did fade away or vanifh in their own imaginations , and their foolifh heart wat dark»ed;and therefo e in faying that they were wife^they became fools, and chan- ged the glory of the incorruptible Godyinto the fimilitude of a corruptible man^and of birds, andoffourrfootedbeafts,andofferpe»ts,&c.WhsKbYhaT^eth,firRythAtGodou^ht to be pondered and known in his creatures , and that we ought to acknowledg and afcribe all the glory and vertue of them unto his Spirit,or divinity in them,ana not to miftakc the Creator for the creature. For he feemeth exprefly to argue and fig-
K nihe
% J
Mofaicall Pbilofoiby, Book. 4,
' riiEe, that his everlaflirig vertueanddivinity is in the creatures , an i thar" k.ap-
pearerhoutof them. For his words import that the inviuble things of him, are difccrned by the things that are created , as alfohis everlalcing vertue and divinity. And why not ? being chat in the Word is and was from the beginning life , or the vivifying Spirit, but life is in the creatures , Ergo the Word, and by confequence the incorruptible Spirit. But Solomon coiifirmeth the above mentioned pla:e in this: All men are va.n by natme who arc ignorant of God. -^ and cannot hnder[hvid ' ' h':m that truly is i hy [ucb good creatures of his which they behold, nor ackyowled'^ the workmM by the confideration of his ivorhj. Wherby he argueih, that divinity in the creature may be perceived , in and by the afped of the creature. Wherefore it is evident that the Prophet faid rightly, when he did affirm i\\ztthe heavens did declare theG/'»'y 'f^d Afajefiyof God, by the beauteous apparition of that glorious Spirit, which did inaft them, and adorn their beauteous Hie, I mean the Sun , with fuch divine vivifying and illuminating vertue , which in aboundance doth pofleffe and inhabit it. And therefore I conclude, that the Prophet faid rightly , and inftru- £lingly unto the ignorant world ; that the bright Spirit of God'did dwell in the Sun of heaven, as in a Tabernacle, and did impart and diftribute his gifts cf form, life, vegetation, and multiplication, unto every creature out of it. And yet I will not ackno wledg with Ar^Jiotle that Sol & homo generam hominem : That the Sun ofid man d» beget a man : but nther that the vivifying Spirit, which is potent in the Sun, and not vveak in every {pecifick creature is onely he that vivifiech all things , fend- ing his fpiracle of natural Heat and life, by an ordinary courfe out of the Sun, ro helpandainit the creatures to live and multiply, and yet he is not incluilvely in the Sun, but worketh alfo all in all, as well within as without it, being that it iil- leth all things, And this is good doftrine which arrogateth all vivifying actions, as well immediate as mediate foly unto him, who wholly adeth, and eftecleth all things, and confequently not unto the created oigan , in which and by whi.h he operareth : for in doing the contrary we fhall derogate from the Creator, to afcribe that which indeed is not unto the creature. As for the later interpretation which faith: Solfpoftdt tentorium in coelis: He made the Sun a pavillion or tabernacle in the hej - vens. What profit (I befeech you) can that doftrine bring unto man? The firll Inter- pretation teacheth man, that the Spirit of God is in this bright creature of heaven, and therefore teacheth us to adore the Lord, and not the palace, being that the ignorance of the divine Spirit's being, in the beauteous creatures, hath been the occafion of infinite errours in the world. And therefore it is an interpretation of efpeciall moment and inllruiStion.
The Second is a thing fo triviall, that it needed no fuch curiofity of expaflion ^ to fignify that the Sun hath his feat or place in heaven. Alafs, what child kno\v:th not this'by an ocular direction , without any fuch precept of the Prophet ? And what is this pertinent unto the Text going before. The heavens declare the glory of God, &;c. Why (hould he mention the Sun immediatly afterward if Whu ?^ To tell us that the Sun was in heaven ? A thing known unto every man. No, but that the heaven's beauty was derived fromthat glorious Spirit of God which had chiefl y his abiding or dwelling in the funny Tabernacle, that thereby blind worldly men, mightdifcern thatit wasGod, in that beauteous creature , and not the creature, which fent down fo affluently thofe vertuous influences and lights, which were eftufed out of the veffell of the Sun ; being that by the miftaking of that know- ledg , fo many of Gods creatures, which he framed out after his own Image, have been feduced into errour , and allured ignorantly to adore the Sun , and other Starrs, for Gods. Whichin verity are nothing of themfelves. Spiritu faoomavit coelos (faith fob) , He doth not fay Sole, but Spiritufuo, which made the Sun its Ta- Jo'j. i^.i 3. bernacle. And now to ourlalt Argument , wherein I will flnew you, how by the aflertion of certain wifePhilofophers, that expofition o£jerom feemeth to be con- firmed. Salchone, (unto whofe opinion alfo St. >^«y?'» doth adhere,) Qualibet res tantum Jibi Dei vindicat y quantum capax eji Ittminls : Every thing doth challenge unto it felffo much of d'vinity as ft is capable of Light, But the Sun is the brip;hteft creature in the world :" Ergo, it poffeffeth abundantly the Spirit of divinity. Many Philofophers therefore confent in this, not erring from thetenent of Scriptures, namely that In lnminenumen^ in nnmine lumen : In Light is divinity , andmdiv'rnny ijoh. '-I is Light. hli)d Plato : Nc loquaris de Ijco fine Lumine : Speaks mt of God mthatft Pfal. itj- *• Light, Doth not Scriprures confirm all this, in faying that God is Light, and that Deut. 9'. 3- ve^it'*rfen ^mi^ttf eft Limine quafi veftimento : He is clothed rrith Light At with a gar- ment.
Seft. I. Mofakall Philofopby^ ^j
mem. Yea verily,he is faid to be a coHptminafire.l conclude therefore, that J^raw hath
tranllated that place according unco the true fenfe, and confequently we may oathec th.;realon of Rarefaction and Condenfation from the prefence or abfence of the the Sun, and confefs,after the due examination of the cafe , that the onely A^enc of thefe two operations in the waters or cacholick Element, is the Eternall Spi- rit's p efen.e, adion and emanation, or his abfence and rett. And this is eafily de- monltratcd by our experimental! glafs ; for the nearer the Sun is unto us , and the deeper we are in Summer, the more will the aire in the glafs be dilated , which is manifelkd therefore, becaufe chat in fummer-time the water is beaten down, and precipitated lowelt. Again, the further the Sun is from us , and the deepe'r we are in winter, the more is the aire condenfed in theglafs ; and chat is made evident by the s;levation or exaltation of water in the neck of the mattrafs or glafs. Nei- ther do we fay thar the whole reafon of Condenfation and Rarefadion doth pro- ceed from the Spirit in the Sun onely, being that the fame Spirit is as well prefenc in this Elementary region as aechereall, and hath the power and life of the winds in his rule , by which both in the winter and fummer , he exalteth or deprefleth the waters in the glafs, and confequently caufeth Condenfation and Rarefaftion of the aire, as well included in the Initrument as excluded ; and by that means cauf- eth a diuru -nail change in the generall Sublunary Waters , or catholick Element of .li.e, after a four-fold nature, from one condition unto another. Which mu- tation or alterarionof the inferiour humid nature, out of one form into an other, i? comuioply call -d Ele.nents ^ as fliall be exprefled hereafter. But firtt we will come unco .heFabrick of the heavens, and fliew how they were framed out by Condcnfition and Rarefadion : EfFeded by this one Eternall Rnach Eloh$m , or Spi.ir of God.
CHAP. IV.
After what manner this Eternall Spirit or Ruach Elohim did frame ont the
Heavens, andfhaped or made the Starrs thereof, by his AH
of Conder.fition and RarefaBion.
ITistheApoftle/'««?''saffertion that the Heavens andthe Earth were of the ^ ters andby the fVaters^ by the iVordofGod. So that the Word, we fee, is the Agent as well in the Condenfation of the invilible waters , into waters that are vihble, andthen of thefe vilible waters into a viable earth. Thus was the world in gene- rall dittinguifhed into thickei: and thinner regions , by that divine Spirit Ruach Elo. him, which was carried on the waters. And this is well argued by Hermes, in thefe words, Difiin5lis abratifquertbas , qudii^neoSpiritHVehebancur^ emlcHltcjelnm,fap- fimand.s. tent in circnhs : Things being difiingitifhed and baltancei j therfhlchtvere fufiainedby a fiery Spirit, the heaven did fhine forth into feven circles. Where he fignifieth that it was a fiery Spirit, and a little before he calleth it Splendorem SanBunty the holy Splendor, which fuftained and bore up every circle or Sphere of the heavens in Sap.' n. 20. his due place. And hereupon the Wifeman : Omnia men fur a^ nHtneroque., & pande- re, difpofuifii feu temper afii : Thou hafi difpofed all things in mejifure, and n umber, and tveight, that is to fay, in a diftinft meafure and proportion, inpooderolity and levity, and in a due and convenient number , namely into feven diftind Spiieres, and an infinity of condenfed bodies : For although all the heavens be compofed of aire and fire , and therfore it is called ^ther qaasigneusaer; yet by the rule of St. Paul, who teacheth us, that things vifibte were firfi of things invifib/e , we'^'^- ''• ?• are inllrufted that both the vifible bodies in heaven, and alfo all vihble lights were firft of invilible waters , and invifible formall Light , which hath its root in God, the bright eternall Unity of all created numbers ; and therefore, as Jnfiotle faith* xhit StelU ixtdenf ores partes flit orbis. So I fay, that as the Subllance of the hea- vens is invifible by reafon of its rarity ; in like manner are the (iarrs vifible by rea- fon of their denficy : For it was Condenfation that caufed vifibiliry ; and Rarefa- fadion, which is the occafion of invifibility. And yet for all this, it is not con- cluded with ^r//?*?/*', that the ftarrs are the denfer parts of their orbs, but rather Lights which were included in the fpiric of the dark fhadow of the abyfle ; which fpirit in feparating of Light from Darknefs , fored upward by vertue of the in- cluded Light, and fo according unto the proportion of i hat eternall formall fire,
K 3 which
^8 MofaicallPbilofofbjf. Book 4,'
which it retaineth unto this day, as his corner-fione; it isfuftained and elevated inits proper placCjno otherwise then we fee that the artificial! fq^^b according unto the proportion of its artihciall andfadingfire, with the ponderolity of its body, is, during the time of the gunpowders force, railed in the aire to a certain height, moving neither lower nor higher, then the formall vigor affordeth it vertue , and there rcmaineth untill the force of the corruptible and waiting fire be fpcnt ; and then it falleth down agiine: But the Light of the ftar carrieth and raiiethupche fpirituall body, according unto the proportion of the mounting Light, which foreth as high as its power and the ponderohty of the body will permit, and fo ic hangeth perpetually at a certain diltance from the center ; becaufe the fire is of an eternall and incorruptible nature, and will not fade as that artificiali fire of the fquib doth. Now as all the illuminating vigors, and animating forces or flajies that are imparted unto the univerfall waters , was beltowed on them by that b ighc catholick Spirit or emanation, which was fent forth byCjod to be carried on the \\'i:d. 7. waters, which (as Scripturedothaverre ) is brighter then the Sun or Starrs. So there is none of all thofe Lights which are feparated or divided in effence from that glorious and glittering Spirit , whofe beams were difperfed over all the waters intheabylTe, in giving of them life and being. For this reaf on therefore (becaufe each Light had a diverUty in proportion of formall brightnefs and meafure of cor- pulency) it is, that one celeliiall body doth vary in his manner of vertue , motion, and influence from another ; but becaufe the extrafted quinteffence or purer raa- teriall elfence of all the Chaos, with thepurity of Light, that iffued from the creating Spirit, were united into an Angelic all alterity, both of thole natures in the figure of one mafie, fored up out of the dark abyfle into th; heaven's renter, where they challenged the Royall Phoebxan Throne, and that Sphasricall mafTe is to this hour termed the Sun of Heaven, which as from the created Fountain of Light enflameth and formally enlightneth all the rert of th© Starrs in the heaven> above, and the Element and elementated creatures below.So that after the univerfall con- tracted Light was effeded the fourth day of the Creation, it was ordained to be that capitall Organ of life and vegetation in the ftarry world , which did fend and fnowre down his influences and fiery fpiracles of life, confervation, vegetation, and multiplication upon the fublunary earth and waters.
Thus therefore in few words, you have thereafon of that Condenfation andRa- refaftion, whereby both the invifible heavenly Subftance, and vihble celeftiall bo- dies were made. And it feemeth not to difagree from the opinions of the learned Theologians, Bafilznd Damafcene , touching the caufes of the divine Spirit's a£ti- on in Condenfation and Rarefattion, before the apparition of the Sun in the hea- vens : Forafmuch as they will have the daie'sRar^aftion, or deare heaven to be occaftonedbyanemilTionof Light, ordained by the divine will or aft of this Om- nipotent Spirit: But they think that the night's Condenfation , and the opake or condenfed bodies in the heavens are effeiled by a contradion of Light, which was alfo caufed by the facred Spirit's volunty. Tnus therefore we fee out of the con- Refol. Theology feffion of certain of the prime Fathers of the Church, what was the caufe of the Tnll. 2. Port, coy (-Qndenfirjg Night, and the hot rarifyingDay,before the Spirit was congregated d'e ofeufrimi into the Tabernacle or quinteflentiall fubftance of the Sun, which was extraded Viei. ' by the Spagerick or feparativeadionof the divine Spirit, out of the huge defor-
med watersof the abyfle. And thereforethis alfo mufl be the reafon of Condenfation and Rarefaction unto this day : For as the Spirit in the Sun being far from us, and as it werecontraftinohisbeamesinregardof us, untohimfelf ♦ orabfentinghim- felf from our Hemifphere, fo that the cold waters do incline unro the nature of their mother Cha'>s, by reafon whereof the night and darknefs are long, andthe light and day bat fliovt and faint in heat : So alfo in that feafon the common fub- lunary Elementis fubjeft to Condenfation and Incrsflation, and therefore is con- ftrainedor contracted, into the confiftence of Frofts, Snows Hiil, Ice, and Cold Anowers , &:c. Again, when k is neare unto us, it oilaterh it felf, and by his heat and prefene, the cold waters become hot, andthe daies are augmented and forti- fied or made ft^ong in heat; and then the common fublunary Element is apt for di- latation and fubtiliation, being eafy to be inflamed and fet on fire wirh Lightnings, conifcations, andfuchlike. But I leave the hiflory of the Condenfation and Sub- tiliarionof the arrhereall Spirit, to defcend unto the like aits O" conditions in the fublunary Element.
CHAP.
§ea. !• MofaicaUVhilofofbyl 6^
CHAP. V.
JJ(r» the lower waters, or catholick.fublunary element , were djftingmjhed, ordered, and Jhapcd out into fundry dijiifiit fphears^ fvhich are call edf articular Elements, and that hy the forefaid allmwarking Spirit, or divine Word,
Since that it is moft certainly proved already, that the univerfall fubftance of the itokPim. ?» world's machin, was made but of oneonely thing, namely, of a matter that was fro Ntntra " produced out of the potentiall bowells of the dark chaos or abyfs, by the fpagerick fxtmida ex qui vertue of the divine Word} the which matter cJWtf/>/ tearmed Waters, and Hirr- *''.'"""> «3rc. mes the humid nature, of the which in generall ( as both Mofes and St. Peter aver ) g«. V. the heavens and theearth were made of old , it mult needs follow, that out of this j pcc. j.i, catholickmaffe of waters, the univerfall fublunary element was derived, which is commonly termed by the name of •'^rr, as all that humid fubftance in the celeftiall orbe is called z^^cher. Now this generall element is by the breath of the divine Spi- rit Ruach Elohim, altered and changed from one fhape unto another; for that which is the vifible waters » was made firlt of the aire , which is an invifible water, as a- gain the vifible water by condenfation is made earth. And this is proved, firft, by the words of St. Paul^ who faith , Perfidem agnovimus .jtiodfemfer ita ailumfn cum „ . ntHtido per Ve) bum^ ut ex its qua videri mn poterant fierent sa qne. pojfunt v'lderi : We ' ' '* l^ow by faith , tl}at it hath been ever aEled with the world by the word , that thofe things which can be ^e en, were effeiled ermadeof thofe things which could not be feen.Kwd. a^ain, Solomon faith, that the world was made of a matter that was mtfeen. But belides thefe Mr-rj proofs, we are taught by chymicall experience, that earth is nothing elfe but co- "*-^*'**' agulated water; nor vifible water any thingelfe, but invilible air, reduced by con- denfation to a vifibility; nor fire any thing elfe, but ratified aire. And, in conclu- fion, all the fublunary waters were in the beginning , but an invifible , humid, or wJtry fpirit, which we call by a common name, Atrc; and confequently the catho- lick fublunary element was in its originall, nothing elfe but one aire , being that heaven was made before the feas or the earth, as Mofes teacheth us. And therefore by faith we muft believe, according unto St. Patti'*s doftrine, that all vifible things, and therefore the feas and the earth, were firft made or produced out of things noc vifible ; that is to fay, aeriall or heavenly : For it is one univerfall aire, that rilleth the vaft cavity or vault fef the world , whichby reafon of its levity , tenuity, or invifibility , is called Heaven,- as contrariwife theearth and feas are fo termed, be- caufe of their gravity, denfity, and vifibility. Since therefore it is evident, that the catholick fublunary aire, is the main materiall ground and fubftance of that, which tl'ie world calleth elements; and that it isalteredand changed from one eftateixi- to another, by the Word or divine Spirit Ruach ECohim^ I mean, by the eternall wiT- dom; let us confider with our felves, how this potent Spirit doth effeit in that one and the fame homogeneall invifible, thin water or aire, fuch Protean tranf-mutati- onsj whereby there is an evident rotation made in it , out of one nature into ano- ther, which are therefore rearmed dilUnft elements. We muft therefore confider in the firft place, that this was that vivifying Spirit, which the Prophet called from the four winds, faying, Vem, Spiritus, a t^uatmr ventis & mfuffla i^terfeclos ifios ut Eztk. s;.?.' revivifcant. And therefore this one Spirit, Ruach Ehhim, was the royall comman- der of the four winds, andby confequence, could contraft the aire by his windy organs , and again dilate it at his pleafure ; and therefore it wai? he, and no other , that doth animate the four winds , and agitate the Angels , that are his under-go- vernoursof them, to alter and change the invifible aire into vifible dupes, when
and howhelifteth : And firft touching his generall a£i:, in ordering the aire into di-jerem. vers (hapes; it is faid. Dens vemos depromit e thefauris. And again, Aerfubito cogetur Job. 37. 1't. in nnbes O" ventus tranfiensfu^avh eef. Sapientia aptat pondns aeri , appendit aquas In Jab. atf. 8. tnenfura, ligat den fas nubes ut non findantrir ^ facitpLivia flatuta , & viamfulgetro fo-J"'*- *8. 25. nitruum. Goddraweth the winds out of his treafury. The air is thiclined into clouds , and thewindthat paffeth-by doth dri-ve them, Bywifdom he giveth Weight unto the aire y hanaeth or ballanceth the waters in it by propartion and meafure , biKdethfetfl the thick^ clouds , fo that they cleave not , giveth lawes unto the rain y aadmakjetha way unto the lightnings of the thunders. By which words we may conceive, that the invifible aire is the main fubje^ft on which the all-operating Spirit of God worketh, and bring- eth forth the fore-named vifible efFeds , and that onely by Condenfation or Rare-
faftion.
^o Mofaicall Phildfophy: Book 4,,
faftion, which IS infmuaced, by giving weight unco the aire. For by Condenfaci- on , he converteth the invilible aire into vilible clouds , and then by a profounder degree of thickening, thofe vaporous clouds are condenfed into raine , and the thicker and more unftuouspart of the cloud is concreted into a hard (tone or earth: So that out of the invilible aire, we fee evidently by condenfacion produced three degrees of vifible fubliance, namely, avaporousairfe , a thick vilible water, which is rain, anda denfe and ponderous earth ., which is the Hone called Lapis ce- rmnew , or Thunder-bok , ingendred by the Spirit of God in th>u fight which is made in the conflict, between the liquifying nature of the fire, and congealing dif- pofition of the cold water. Again, on the other fide, by rarefa£iion, the aire is con« verted into fire , namely, into lightning ; and all thefe receive their feverall forms? andchanges, from the catholick nature of the invifible aire, into thofe fhapes, in which after the alteration they abide. So that you may by this perceive, that all that which the antique Philofophers have termed Elements, are nothing eU'e but a four-fold changing , and mutation of one and the fame catholick element , or humid nature , unto the which, according as they in their changes do appear va- rious , have divers andfundry names, namely, of fire, water, and earth, impo- feduponthem. Now the principal organs, by the which, and in the whih, this Spirit moveth and afl^eth , by a diverfity of property, in turning and changing this catholick aeriall fubjeft into a four-fold nature, that is to fay, our of on^; thing in- to another, are the angelicall winds , which he hath ordained to blow from the four quarrers or angles ofthe earth, in adiverfe property : For as before I told you out
WJM. 7. ■ of Solom(.K*s, doiirine , that this wifefpirit was onefimple thing in effences but man' fold in prfferty or operation ; fo doth he, being but one Spirit (for it is faid, Veni f;,ir!ti*s a.
£z qftAtuarventts") act after a four-fold manner by his four-fold angelicall winds , in the catholick element of aire ; for when he blowerh o"- breatheth from the North, he contrafteth the common element into an earthly body, nr.mely, into froft ,
Pfal 147 4. fnow, hail, and ice : AndthtKiors David taithy Deo efiittent^fermonenffMum/Kter- ram , cjuamcele-rrimeexcurritverbHm ejus cjui edit nivem ficut lanam ^ pr'-tinain fictte cineres difpergit ; dejiclt q-elufuunt taucjaamfru^a • cor am fri fore ejus ejuis confiflat} Emittens verbum ftium Ihjuefacn iflayJintHlac efflat vemi'mf'um, ejfluttn( aqus, God fe-Ading forth his word upon the earth y tt runneth f wifely • rvho bnngeth forth the fnow like rvool , ani d.fperfeth the frofl like ajhes t and cafteth down his ire I'.k e lump s ; who is able to reftjl- aga'mflhis cold} Sending forth his word., he licjue^eth or melt'th all thefe , fo foon as he bloweth forth his wtnd^ the waters do flow forth, &c. Our of which fpeech we may gather, firft,thatitis but one word or Spirit of God , which both by a northern contra£iion doth change the fublunary element into an earthly conditi- on, and hard and vifible confiftence, namely, when he bloweth from the North,
Job. 57. J. ( and therefore faith ^b ArUuro egreditar frigns, fiatu fuo ed't Deui fortis glaciem, & latitttdinem aqUArum coarliat. From the North commeth the cold, the mighty God doth bringforth ice by his breath y andcoarUethor ftraiehtneth the latitude ofthe waters ) and alfo by a fouthern blaft , doth melt and undothofe terreftriall efFefts, which by his northern fpirit it did produce and caufe.
Secondly,rhatthefubjeft in which, and on the which it did operate, was the aire, which it did mcramorphofe and change from a foft , tender , light , volatil , tranfparent,thin, and invifible fubliance , into a hard, rough , heavy, fix, opake, thick, and vifible maffe.
Thirdly, that the word there is taken for the effentiall fpirit ofthe windingene- rall, and therefore it is ufed as well to contraft the aire into fnovv. ice, or froll, as to dilate it. Again, the Pfalmifi faith, Jngeli Dei facmnt verbum, ?,cc. Again, when he brcatheth from thefouth, then this generall element becommech vapo- rous, airy, humid, and hot , and will eafily by the concourfe ofthe northern forti- tude, though in never fo fniall a meafure, be changed inro cloudc ;for the fouthern bl.ili is ever apt to undo the effeft^ ofthe north , andfo by theirmituall a£iion,a middle nature of a weflerly condition will be produced , namely, warer, which is between aireandearrh, as theweflern pofition isberwixt thefouth and north. But the fouthern blaft of its own narureish^r and moift , as is the difpofirionof the catholick element of aire, or elfe the word being fent from thar quarter, would not have melted andundone the cold and drieeffefts of the north, as is faid. Again, that thebreath ofthe Lord which commeth out ofthe Sourh,affe£^eth thecatho-
Abjkkuk- 3.3. '^'-"'^ element of aire diverfly, but fpiritually, this Text of j4f'ak^k>'' Cod comming-from thefouth , his glory covered the heavens , tind the pefiilence went ba-
f:re
»
Se6b.i.' MofmcallVMofofby, yi '
fore his face, 8cc. whereby he argueth the invifible effefts, namely, the corruption and infedlion of the aire , which this divine Spirit in his difpleafure breatheth forth from the fouthern quarter of the world.
But when heworkethor operateth in his windy organs of the Eaft, then they imprint upon the generall element a fiery character, and dilatech his fubllance into the nature and difpofition of the fire , and then may it paffe under the title of the Element of fire ; as we have it confirmed out of many places of the holy Text , Pracepit Domims ( faith Jerom ) v.ento calido & urenti ; or, as TremeliiHs hath it , Pfiravn Eurum filentem ut f er cuter et fol caput Jo»£, adeb Kt ejttt- Jonas. 4. 8. areti& pettit animeft^ti m mortretur. The Lord commanded a hot And-hmning wind^ or a ji'tU eafitrlj wind ^ to go out , thatthe fmt might {irike upon Jonas his head , that he might be enflamed with heat , infomuch as he diddefirt in his heart to die. And again* yentMs urens feu Eurus deficcabit frnStits ejus, & rami ejus erKnt}narcorecontratii,^ix\i_i6, A burning or Eafierly wlndjhail dry t:p his fruits, andhis boughs jha/l be confamed and Gen. 4 1 . wafted. And again, Ventus Eurus aduret fpica4. And JEHOVAH faith in his anger, Amos. 4.9. Fercu/fi vos in vento urenti & in aurigi»e multitudincm hortorumveftrorum, Mifi in -vos fefiem pro ratione t/Egypti, I havefiruck^you with a burning winde^ and havebla^ ftedthemultitudeof your gardens. I have feitt amongyou the pefiilence-, after the man' jiof jg ner of that »f(i/£gypt. Again, Poflquam veniente Euro^vento jEHOytjE a deferto af- • *• ' pendente exarueritfcaturigo ejus-^^ fccatusfaertt fans ejus, After that byEurusjhe wind of jEHOt^-^ U comming and ariftng out of the defert , his fpring and fountain was drjed up. And Haggaj, Percujfi vos vento urente & grandlne , omnia opera manuum '^'' '* ' ' veflrarum.l have fhuckjyou with a bjtrning winde,&with hail, even all the works of your handfi &c. Whereby it appeareth, that at the bla(t of thefe eafierly winds, the aire or caiholick element becommeth burning and fiery , fo that it heateth and enfla- meth the bodies of the creatures. On the other fide , theoccidentall winds are found by experience to be oppofite in nature and condition unto thefe ; for they convert the hot aire orgenerall element into cold and naturall vifible water, being that they are the procurers of cold raines: So that we may fee by this, that the for- mall ad in each Angell of the four corners of the earth , ( of which the Apecalyps p^ __ ,_ doth make mention ) hath an e(fentiall vertue imparted unto it from God, accor- ding unto his volunty , at the inllant of the Angels information ; and therefore in tha? very property , doth the angelicall creature ad in the common element, or lower waters , in the which the creating Spirit properly was , when he made it, fo that the common element is daily informed anew, and altered , by the formall or effentiall ad of the angelicall wmde, which bloweth with dominion ; infomuch as if the eafterly angelicall wind informeth it, then it becommeth a fiery element, for it heateth and drieth by fuper-excellency : If a foutherly, it is changed into that element's nature, which is called aire; and if a wefterlyfpirit hath dominion , it is converted into the temper and proportion of water: Laffly, the Northern blaft tranfmuteth it unto the confidence and difpofition of earth.
By this therefore that maine doubt, which hath fo long troubled the Peripateticks and hammered in their brains, and yet hath never been rightly refolvedby them un- to this day, may eafily be undone and taken away ; namely to find out the eflenciall form of the Elements. Forby this true Philofophy we find it to be an Angelicall Spiracle, or effentiall blaft of wind infufed by the Spirit of God diverfly, intothe aiery or fpirituall veffell, to alter and change , according unco his will, the humid paffive nature out of one condition into an otherrMoreover the Catholick air being diverfly fo animated, bringetb forth and informeth a new, after the condition of his variety of animations,a multiplicity.and multiformity oH Meteors : As for example the Eafterly element brings forth children like it felf. As are the fiery.and light /I/f- f?5r/,namely Corufcations, Lightnings, Comets, and fuch like, according unco the nature of fuch Seminary influences, as fhall defcendfrom heaven at that inltanr. The Southerly, Vapours, Clouds, Lightning, with Thunders, The Wefterly, Cold raines,and as it were Snowy refolutions.The Northenly, Frpft, Snow, Ice,& Hail .
But I know that this wil be cbjeded againft me. What then will you make of the Earth, and Seasf Are not thefe diftind Elements which have been from the begin- ning .> Ianfwer,thatifthey liftenunto St. P^f^rj dodrine , he teacheth that f/:'^ Earth was of waters , and theVefore the waters were before the Earth ; and again the heavens were made before the Earth, as Mofes flieweth, and therefore the Earth ap- peareth to be the Faciei or thegrofferpartofthe lower waters, and the vifible wa- ter the groffer part of the Ayrc. For doth not the Apoftle P/Jw/telLus in the Text
be'fore
• -2, MofaicallPbiloJopbj/. Book 4.
Heb. 1 1. before mentioned, tfMt things vifible wreprft of things inviftb 'e > The change there- fo.eof allchin'^s vihbleorinvilible, are effefted by the CondenI'mg or contracting ■ faculty, and property in the all-ailing fpirit : And the reducing of them againe from a villble edate unto an invilible J iscaufedby the Ratifying or dilating ai^ of the felf fame Spirit in eflence, but differing in property : And therefore as air was chan- ced into water, and water into Earth, by the degrees of Cold ; fo aUb is Earth chan- ged infenfibly intowacer,andt\'ater into Ayre , by the feverall degrees of heat .-for ' ff this were not , how is it polTible that fo many waters falling from the Clouds, Aiould nor more and more augment the Seas, and diminifli the Ayrefor why fhould fo much Earthen Coals, and whole mountaines of wood, that are burnt not make the earth leife in Confiftenccif there were not an hourly^upply, andtranfmutation of Ayre into water , and from water into Earth ; which though this divine nature doth effed , fecretly and infenfibly, yet by effe^ it is proved true. For when the the wood and Coal is confumed, we fhall find that their terreltriall Corpulency or bodily maffe, is almolt refolved by fire and heat ; into wacry fmoke and fumilli ayre. But the Philofophicall axiom is, that everything is refolved into his firli master oi^ principle; therefore it is apparent that both the water and aery fmoke , which make up the Earthly bulk of a great Oake, or mountaine of pit-Coal, was firll of the invi- fible Ayre : Again, if thefe vvere not fo , the brimftone, Stones, and dult, which, authority of the Bible and common experience teacheth to defcend from heaven, being that they fall in one place or another daily , would increafethe Earth morS and more. But leaving thefe fpeculative proofs, I will defcend unto fuch ocular de- monftrations, as I have learned out of mine Experimental! glaffe.
, The Demonflration.
We find, that from the lower regtonofthe Calender- or Weather-glalTe, unro
the fummity or top of the head, there is nothing but a portion of the common in-
vifible element , namely, the Aire within it; But we fliall find even in this little
modell of aire , ftrange mutations or alterations efFefted , by vertue of the four
winds which blow in the open element ; for when the hot Ealkrly wind doth
bloWjit dilaierhandextendethitfelf all along the neck of the Glaffe, andbeateth
down the water unto the lowelt degree, by reafon ofitsexrenfion , fo that it ap-
•pro-ichethunto the nature of fire ; forfireisfaid to be nothing elfe, butaireex-
^ treamly dilated, though indeed it is the abundant prefence ot the h-ight form
whiibdiiateth it fo; but if the South-wind bloweth, then it will not be fo extream-
ly dilated, but it will endue the mean nature of aire, and therefoieit willdrawup
the water by certain degrees. But if it happen , that the wefterly wind have che fole
domininion in the fublunary element , then will the aire in the Glaffe growthick-
cr , and for that reafon it draweth or attrafteth the water higher. For cold hath a
great power in the faid air, whofe nature is to condenfe and thi>. ken. ,
Lallly, if the cold northern winds do govern or difpofe of this uni verfall fublu- ^ rary element , then will the included aire be contraded orcoarcied into a very lirait room, which is argued in this , namely , bee aufe the colder the winde is, the higher will the water be elevated in the GlaHe ; and therefore it is msde manifett , that by how much the more the aireiscontra(fled , by fo much the more it is thic- kened, .ind confeqiiently it muft be made ponderous , confidenng the proportion of place in which it is ; for all the aire which weighed thus much in half a yard of Place,doch weigh at the leall even fo much in 2 inches of Space, after Cohtradion. Thus you fee , that in verity there is radically but one catholick fublunary Ele- ment, though by the angelicall fpirit that bloweth from the four corners of the heavens, it is four-foldly informed and altered , whi:h made the Antienrs to ima- gine in their phantafies , four didinft elements of an eqmll birth and beeingfrom all beginnings. Bur you fee apparently by this that is faid, that this pofition of the Peripateticks , and other fefts , isfalfe, though that it hath gotten an univerfall name and dominion in this world, among men as well of learning, as of the igno- rant, who ground their fayings on the doctrine of the learned of this world , who are corrupted and feduced from the truth , bytheEthnick difcipiine. Iwillnow expreffe unto you in the lait place of this book, how afl generation and corruption in this wotld is made ; and that the lowed profundity , or terminus adcjuem , the motion of corruption tenderh, is hut unto the fimple element of nature; and then beginneth a new generation from that principle , being four-foldly altered,
ac-
Seft. I.' Mofaicall Thtlofofbyl jj
according untothe nature of tfie four winds , and therefore when the dead carcaf- fesfhould live again, the Prophet faid. Come from the foKrrvinds, O Spirit , ''''d i^/ojv Ezxk, tj. on thefe dead botiesy that is inform and vivifie their Spirit with thy breath : for bones were made after a hard NorEhern and fixt irianner, the humours after their propor- tion; the Welkrly and Southerly property, namely flegm and blood i andlattly, the Spirit of life came from that alUvivifying fire, which Hifrw^if/calleth Spkndarem SanUtim : The holy Splendor,
To conclude, I will demonftrate the myftery of the worlds Creation , by way of an Arithmeticall progrelfjon, after this manner.
Here we have the progreflion in the worlds Creation: where i. fignifieth the Unity which was before all things, which whilft it was in it felf, and did not fliine forth, conteined its inafting property within its potential Nolnnty or Dark-, nefs , and therefore was efteemed as nothing, in regard of mans weak capacity, although that in it felf, it is all in all. Then the rank a. fheweth the aduall ema- nation of the in-created Light, out of the potentiall Unity, at the prefence where- of thehumidnaturedid appeare out of the dark abyfle I. o. in the fhape of wa- ters, fo that the light and waters as aftive and palTive , are ranked next after Uui-
ro. Light. T ty thus, ^ o. Water. > then by the fiery Spirit of eternall love and union, thofe
two oppofjt natures, are joyned together, into the nature of heaven, byafpiritu- all union, or compofition •• the which is termed by the Platonicks, rhe foul of the world , which the Philofophers have (tyled by the name of Oninta effentia , the quinteffence. For we muit underRand, that as the 4. Elements^ere made after the Heavens, fo alfo are the Heavens faid to animate the Elements, no otherwife then the foul doth the body : So that this degree of Progreflion in the Creation Itandeth
To. Light. 1 _ , To. Fire.
, ^o.Aire. v The laft fcale in the Progreflion Jo. Aire. ' So. Water. C ofthe worlds Creation is thus, ^o. Water.
C3. ) CO'E^rth. ^
which importeth the four-fold alteration of the catholick Element by the four Winds, which was and is efteded by the Word the third day of the Creation, and this was nothing elfe but the generall fublunary or lower waters.
This therefore was the eftate of the world in the Creation, and in this very Rate doth continue hitherto, and will do till It be refined by the fiery Tryall. All this the wife Hfra»i?.f,hatb,according unto rhe Tenor of ^ actly in thefe words : Erat umbra infinltain abyjfo , acjita i»fuper & fpiritus tCKUU p;„g„,^ i»telle[}»alfs per divtr.am potenttam in chaos ineram : floruit autemjpleudor fanclus, qui ff.b arena& humidanamra element a dedHxit ; cumque indlfiiniia fuiffent, levia pofi- modnm in excel fam rea'onem provoiarunt, gravia fub arena humida reCedemm ; difttn~ His ItbrAiifque rebus, cjti£!q_/ieo SpiritH vehebantur , emicult caelum feptem in circu~ /w, &C, ^ n infinite jhadofv or darknefsvas in the abyffe, moreover water and a fub~ til inte/URKallfpirit, was bj the d.vinep»i^a>!ce in the Chaos : y^nd a holy brightnefs orfpUndor didfiouriflj, the vhich did reduce the Elements under the heaven, and humid nature, andas they were undifiinguijhed, afterward that portion which was lioht , did fly andfepe up unto the highefi region ; the weig htier part did re fide and take its place un^ der the moifi heaven, 7 hefie things being thus d^fiina-uijhed and ballanced , which were fitifletned by a fiery fpirtt, the heavens d'dihinefGnhm feaven circles, &c. This I fay, is the manner of the world's Fabrick, as alio of the rotation of one Elementary na-
L ture
y^ MofmaUFbilofojkf. Book 4;
ture inro another; caufed partly, by the absence or prefence of the Spirit, riding in his charior or Tabernacle, which is the Sun. Hence therefore proceedeth that al- teration by Condenfation or Rarefaction, which is obferved annually in the world, but efpecially by the four windy Organj, or Angelicall inftruments of this aeriall region, and is effedled alfidually by changes all the year long, as is julVifiedby the vveather-glaffe's obfervation.And we muU with diligence oblerve, that thefe mem- bers of the worlds Fabrick do endure with incorruptibility alwaies, and fhall ne- ver alter uQtill thelaftPEREAT. But the creatures which are compounded of this generall Element, and are diverfly altered or informed, fhall pafs or begin their generation from the fimplc Elementary eltate, which is in four, t^uafi a ler- mino a quoy unto the compliment of generation, or compleat compofuion, namely 8. tancjuam ad Terminum adquem. And again, the corruption or refolution of that . cr; nerated compound fliall have its Termmam a quo , or beginning from the degree of compleat compohtion 8. and his Terminus ad quern; that if, the complement of refolution fhall be in the common or catholick Element, which is aire, four- foldly altered in his fimple nature, as (hall appeare in this which foUoweth.
CHAP. VI.
The true Mjftery of Getter Ation and Corruftlon {jtlfo a touch of Re-generation or RefHrre^itn ) is, afer the doUrine of helj/ Serif ture^ herein E.xprejfed.
A
S we have plainly, though in few words, expreffed unto you a dark privattve Principle, namely that which feemed before all beginnings to be with at form, and therefore mortifieth and depriveth of life, and is as it were out of all exigence, in regard of our capacity ; by reafon that the active vivifying light doth not iTiine forth, but is hidden in the center. Soalfohavewe manifefted unto you another Spirituall Principle, which is Light, now (bining forth of D^rknefs , and thisij that only which informeth, vivifieth andanimateth all things with life. I told you that all was but one effentiall Unity : For the three Divine Perfon was but one and the fame in eflence, and therefore that Light was unto him as Darknefs, and confequently that he was the beginning of all beginnings ; that is to fay, he is as well theprinciple of Privation and Corruption, as of Polition and Generation, whereof the one is the Ack unto life , namely the in-created Light ; and the other is thepaffive of life or death, and that is the waters ; forafmuch as they were derived out of Darknefs, and therefore by reafon of their Darknefs they partici- pate in their palTion, as well of the privative, asof thepofitive principle ; and for that reafon the Actor in both extreames is God, which is Unity, whoby the with- drawing of his vivifying Spirit from the creature caufeth death and privation , and confequently leaveth nothing in it but the characters of corruption and mine: Contrariwife by continuing his incorruptible Spirit in the creature , it remaineth by the prefence thereof without corruption. Alfo after that God doth withdraw his Spirit from the creature, then the creature dieth; if he fendeth again his Spirit of life intothe creature, it reviveth and rifeth again. This wa=: the reafon inone fenfe of theRefurreition of our Saviour, who for that caufe was termed Pnmtvus refur- reciioais a morttiis : The firfi that rijfe aaain front death unto eternaU life. And in an- other fenfe it was the caufe, that £// dow; andth.1t the bones of Eiiz,ens caufed the murthered -^malthiteto rife ?giin; as alfo that Chriltcaufed Laz. hereafter. I will therefore exprefs unto you out of Scriptures, firftthatGod (to whom the act of privation is as familiar as rhat of pofition, if we only confider the watery or p.ilfive compohtion, forafmuch as it participateth of borh extreames ) is the only Actor a; well unto death and corruption, as to life and generation. And then fecondlv, I will briefly prove unro you , the manner how the felf-fame Unity ineffcnceoperateththus ccntrarilyin the watry o: bodily Subject of all things. 7ob ?. i8. Touching the firli : Scriptures fay, /•' is Godthat irotfndeth a>id H^rii-jth , and it is
^^"'■j|""i 1^* he that c- Ecci.ti! 14." a7n'n, ln:ir\othtrY>\ice,T h'»*hafij;o'!ver of /ifeandde.tthitithim hand. Thntibrin^- tjltimo the crave i iiidr:dMc;(i k^ck^agtuyi. And the Son of SyrAibf Vita & Mo^-s,
bonitm
Sed.i, MofaicallPhilofofby. j^^
bunum & milium a Deofast^ Life 4nd dctth, j^uod^ni :vl!'y.% efrom Goi. Now for chi fe^ond, namely , to lliew how the Lord op.;rateth by one and the fame Spirit , to luv,, death, and reiurrection, we may eafily gather ic , it wewillconaderwuhouc felves, thar it was the all-inacting Spirit ot vvifdom, which tint did inform ths Worla wirh life and being, and did give life unto each creature , and dorh p"eferve it from death and coriupcion , fo long as it abideth and operateth vivify ingly in the' faid creatures : And therefore it is faid , D:o ferv'tat omnu creamra , ejn.a dxifil & Judeth 16.17 janinJUutj'i'i'.' fii j^iritumc^ creatd junt ', Let every creajtre ferve God., for thou fpii- kcfl- aitiA. the/ were u/adr^ thou diUjf f.»d thy Spirit, an hhey were cre.^ied. Again, Dens r.012 u. qxo indtj^eHS uat 'ntnio^s vliam d)" Infptratiofiem cr ymma ; G -i, f/t w^fijtg the Aftt. 7.1 J. aid oj a,: y, g:vclh or befioweth on al c eatures , life, and i-i plratim or breath , and all |
ibi'.^ cat .biseum. And ic was for this reafon that the Pfalmilt faich, Vita adejl benevo'.en- Pf*l. 30. €. ti^ J^''iO^^ J Life it prefcfii through the benignity .fu)d. Vu^e reftanrator efl JE- pi^l'^'' ^* HOVA,G}dtstbercflorerofrife. Vit£ meafontesomnes aDeo , ^l' the fountaines of pri' ^'^' 7»y ife are fro-//Gd. Vii£pro:o.ioitoellbe>7i^m;.uJt:.UO'''i_/E, I he pro:o»ci'gof life h frcughthebeiigniiyofjEHX/'A. Wheaupon it is appfenc, [hit the pre- fen e of [he vivifying Spi ic of God, is the caule ot lite inulripli acion, and p.efer- vation. And therefore job faid, Fifttatio tua coiijervm fpo tt::~f ^'■nm, hy vifnat on Job. lo.ii. fief rvvth mji fpirit. As cont, ariwife, theabfen.e of rhe fa Tie Ipi it leffe or more, is theoccalion of licknelfe, death, deflrudionorcorrup-ion : And therefore it is faid, Deis m m»:, A & angdflite : Godforfa'"^! h J>e wickfd, and bide: b ha face from fuch .« are impi-' oas^tla evti I and »eceffi y mty encumber th m. Bur the fpe. iall.a'ifes of life, death, and rcfurre£tion areexprcflfedinthefe word; of the P-opher D.;i/;i b.;fore mentio- , ned , OLord, horv glonout ar- thy rvorl^j ? inwfdvw ihon haft m.ide them all , the earth is faV of thy r,ches; fjisihe w'defeu, and nmmer.b'ecrecp'ngthtngs there n, pr 1 . Thoti givifl unto them and they ^^ath^r it y thjuopcvefl tb'ne hand ^ and they are filled with good things ; but if thou hide thy fict they are troubled 1 rf thi,u takjft away .heir bre^ith they die , and return unto dufl. Attain, if thou fendeft out phy Sprit they are re-creaied , and revive y and thou reueweft the face cf the earth, &c. Pft', 104.20. Lo here the elTentiall reafon aud central! man- ner ofGeneration and Corrupiion,is exadiy defcribed and fee forth by the Pfalniili^, namely, that by the prefenje and benigne aftion of the incorruptible Spirit of the Lord, life is continued ; and contrariwlfe by the abfence, ordeparring, or by taking of it away fro n the creature, it dieth and corrupteth ; for fo long as tne in'oiup'ibleSpi it of the Lord acterh andworkerhin the creature, it is not polTible ic iTioulddieor corrupt ; but when it deparcech, death and corruption mu'' need-; follow '. alfo when it abideth in the body , but reikth from his adtion , C", as ir we'-e, wi'hdraweth his active beams from the circumference unto the cen- ter, ( which "-he Prophet tearmeth, 77)f/j; troubled, wh'uh is as much to fay, as it is fick; bur if it be totally taken away, then the creature is forced for want of it to expire and die. To con.lude, if ic return andfhineth fo'thagiin unto the creature, then it reviveth again , as it did unco Laz^ar is, and unco the Widow's child which the Prophet raifed. Whereby ic is ap- parent,h )vv death is nothing elfe, but the abfence oftheertenciallform ; andcon- iequently it is made evident, that the vivificatingformis immediately from God , and not that imaginary one which the Peripiteticks have groped after; and I prove it evidently out of thefe places, though the precedent Text doth exp'efle it plainly enough, N'oytpermanebit{fi\x.'t\i\\t'L^xd) Spiritus meus in hcmir.e in atjmum Gen. tf.J. quia car 0 eft, eruntijue Dies ejus centum vi^i>2tt annoruw. A'iy Spirit (hall not remain perpetually in wan, beca 'tfe he is fle(hy and Viis d.ile\\loall be a hundred years and twenty : Whereby is argued , that it is the Spirit of God which maketh man to live , and that by the abfence thereof death muft needs enfue. Butbecaufe the curious will fcarce approve of this tranflation of 7fr»w, faying, that the nature of the Hcbew Text is otherwife taken, I will maintain and confirm itbythelike, and of the fame condition in Job , S> Deus apponeniad hominem an.mdm fuam, Spiritum attt fla- jo],_ j^ j turn ejus aife reciperet vel traheret , defceret & e.x'piraret omnis c.ire, fimul & homo i-t cmerem r verterttur : If God, fetting his r/tind^ upon man, jhould rece ve or draw unto himfelf his fpirit or breath oflif-, all flelh would ft 7 a'^dd >, and mat alf together with him wou'dreturn unto a(hes. So that we fee, it is the Spirit of God which giveth life, not onely unto man, but alfo to every other creature : And that it is meant .by
L z the
I
•75 Mofaicatt Pbikfofby: Book '4,
the reall vivifying Spitit of God, which giveth lie unto man exprefly , we have it Job. 13. 4. confirmed thus by _^fl^ in another place. Spincits Dei (uithj*^) /ifw me & :nfpira- tio Omripotencii vivtf.cavk me ; TKe Spirit of God made me , ayid the inspiration if the Almighty hath vivified me, or given me life. And therefore it foUoweth, that if the prefence of this Spirit doth caufe generation, life, and prefervation , ofneceifity the ab ence of it mult caufe corruption, death, and deftruilion; for when the Spi- rit of the Lord is removed from the bodily mafle of the creature , it leavech it de- formed , and, as it were, another chaos, or terra inanis & vacua , being that ic is detiiiuteof the Spirit of life, which did make it to a£l and exilt in its fpecifick nature. And foraimuch as this incorruptible Spirit doth preferve the corporeall maffefrom corruption, by his incorruptible vertue and power, it foUowcth there- fore, that when the Spirit is departed , or abfolutely contraded in it felf, without any external! act, themafle multofnecefluy forthwith die, and return unco a pri- vative nothing.
Now the dirference between the refurreftion from death, or rather deadly fleep, unco ateroporall life, ( for the words of Chait were tcui-hing L was not dead but flept) and that which is aneternalllife,isthis ; for as there is no- thing that hindereth death more , than the prefence of the incorruptible Spirit, (o alfo is there nothing which hindereth the perpetuity of living more, then a cor- ruptible body, or a body fubje>ft unto death or corruption ; and therefore chat bo- dy mull die, that it may put off corruption, and endue incorruption , namely, by
I Cor, 1$. 35. purification and feparation of the corruptible addicaments , whi h is eflFe(Sted by a loofning of the tie of the alterable elements , and a freeing ofthefpiricuall part of the corporall compofitionfrom its long captivity, that it may become pure and clean;whichbeingdone,thenby the union ot the incorruptible Spirit withic, all will be made fpiritualljfo that according unto the dodrineof St. Paul , That nh.ch J. I
ag 20^ * that [kail be,bnt God giveth it » body at his pleasure, Andtherifore Oithehody is fiown in corruption^ fo it rifeth in incorruj ton j as It is fawn a naturall or elementary body, fe it is raifed a heavenly and fpiritua'l body. So that the body niuil die, that it may pur off corruption, that is, the corruptible portion of the impure element , that it being made fpiritualU may abide witn the Spirit of life for evermore. For this reaion he af5:meth , that fle,h andblood cannot inherit the kingdom of God , becaufe in their ele- mentary nature they are fubjeft unto corruption, and therefore cannor inherit the land of incorruption; but it is the pure fpirit of the blood and flelTi which dfe (af- terthey have depofed their grofle tabernacle) unco incorruption, being inimaced by the incorruptible Spirit of the Lord , which onely caufeth atamporali life in thenaturall or compared elementary maffe, andan eternall one unto rhefpiri- tuall and refined body, which is contrary in condition unto the naturall body, as
( Cor. ly. 44. the Apolile doth juftifie; for by purification, it is changed from an elementary bo- dy unto a heavenly and fpirituall one. Do we not fee after the fame example, how thevery grain of wheat is fo exalted in vertue, after it hath endured corruption, andhath been freed from the grofle elementary tie, that it would mount and foar upward towards the heaven , were it not that the fpirit fo fet at liberty is detained by the elementary ftufFe, which hinders it in its afcent ; and yet nevertheleflfe it is fo dignified alter its corruption, that its vertue is augmented by many degrees , as it appearethinrhe abundant multiplication which its dilated fpirit doth produce, through the abundance of that incorruptible fpirit which it enduerh.
As touching; the other refurreftion , which is unto atemporall life, ic is by rea- fon that the body is not corrupted,neither is there a loofning of elementary liga- ments by dilVolution, whereby the fpirituall body may be purified, and clean ff.- parated from , and have no commerce with , the elementary dreggs, which do iltue outofthelower waters; fo that the occult fpirituall body, cannotbeat liberty to embrace the fpirit of life with eternall tyes. Ofthis kind ofrefurre^tion was that which Chrilt etfeded on the widow's fon , which was carried to be buried , when
Luke. 7.14. he faid, Toung- man, Ipy to thee, Arife; and he that was dea-i fat up. Alfo he caufed refurrection in the like manner , to the dead daughter of one of the Rulers of the Synagogues, crying and faying, Afaid,ar!je ; and her fpiri: came ag.i.n, andfherofe upjiraifht-way. Unto fuch a temporall life alfo, Laz^arus was raifed up. Again, by theprayer of £//'^/j , the widow's fon was raifed again :forrhe Text faith, ih\r at . 17 . 2 the voice of Elijah , the Jhul of the clnld came into him again^and he revived. Whereby weought to note two things, firtt, that thefe bodies were not wholly corrupted ,
Com.
Seft. I, Mofakall Philofofby, ^j
I mean the Elements of the compolit ion, were not devided by refolution , and therefore though the Spirit returned into them, yet it brought their bodies but to atemporalllite. And although it might be alledged , that Chritt's body was nor corrupted, and yet it had Remrret!^ion from death untoeternall life. I anfwer, that the Text faitti, that he would no, (uffcr his Holy one to fee corritpnon, and by that realonhehadRelurredtion the third day after he died, being that his body was ^^*^- '*•"'• without fin, and therefore void of corruption. Butlleave this myltii. all doctrine to the refearch of the learned Theofophilts. Secondly, we are to note that it is the prefence of the vivifying Spirit of God, which caufech Generation and Re- furrection from the death. Andagnin, it is the abfence th.reof which induceth death and co;-ruption : For the Scriptures fay, that it was the foul of the child whithcame again into the child, to make it alive again. And the other Text fairh, her Jplr 'it came again, and jhe revived. And therefore job faid , in the place above Job 14. j. mentioned : If Godfhonlddraw his Spirit or Spiracle of life from the creatHre^ aUfle[h Pf-"!. 104 29. would expire. And David: If thou takefi away their breathy they die : // thou fendcfl forth thy Spirit^ they revive or are re-created.
Now if we fhall compare this our pi:inciple of Generation and Corruption,with that of thePeripateticks, we fhall find as g-eat aconfufion in the one, as there i? a plain explication of the other: for they define Generation, to be muimt mate.. rtxaforTnafuhfiuntiali prijiinain aHamformam fubflantialetv : A change or mutation of matter from its woNted fiibftantiall form into another form. Alfo they will have Cor- ruption to be, mtttatio& ami fio forma, fubfl ant talis qus, prlus tnerat mater ite, fed i^yfif^fH^ ^^ nunc non inejh eidemiThe mutation or lofs of ajubflantiall form which wasfirfi in ihf mat- c. 13 . Cttn! ter, bmnowhathforfahen'it. Thus you fee how they nominate a fubliantiall form ^^''f- but what it is , and how it commeth into the body to caufe Generation , or after ^' ''''«^-^'*.3. what manner it departeth from it again, to caufe death and corruption they relate p;^'1' not, and therefore we have ;^«or«w«ffr/^«o(/.'/y: when in verity it is the Spirit of God, which informeth and vivitieth all things , cauling by its p-efence as well Ge- neration (which v4r//?o^V obferved) and RefurreAion (which he never knew or could difcern by his worldly Philofnphy,) as corruption, privation, snd death, by its abfence. So that in this change or paffage of the creature from one eft.ue unto another, we (hall find that as it was made, and all things elfe out of one dark and deformed potentiall principle, by the Chining forth of ailuall Light, which informed, andby information created all things of Nothing, making them to live andexirt, foalfo by the abfence of that all- informing Light, each thing becom- meth dark, dead, and delHtute of their effentiall form, untillanew Light do ma- nifeft it felf after a manner , which doth alienate the watery Subject from the form and fhape it had at the firft. Sothr.bodyor carkall'e of adeadman , is in the ftate of a deformed chaos, in regard it hath loft its wonted human fubltantiall form or i^ ; no otherwife then if the Lord did take away his Spi.it from the world , all things would return again to Nothing, or a deformed chaos or dark abyffe , asic was at firft : But when theeffeftuall a^ of a new form doth break forth out of the dead carcaffe, caufingthewholeMafs thereof to become verminous, or full of worms, then may we fay that the Corruption of the one is the Generation of the other, which evermore holdeth good , when the Elementary ftuff is ftillpreft.nr. So that Privation is the meanbetween them both, and as it were a vacuity, a Nih I nr mn entity, between two formalities. BucT will demonftrate the myftery of Ge- neration and Corruption after this Manner.
Now therefore that the progrelTion or ranks of the worlds Creation, and his fimple Members is fhewed you, which confilkth of four ranks, in which eftate the world muft ( as I faid) indure till it be refined with fire, I wi-U make my pro- greflion from thefe fimple members of the world's exiftence, and p-oceed unto the order of degrees in compofition, which have their beginning and foundacion from them, namely from the firft degree or rank in Generation or Compofition, unto the Complement thereof. And as between the beginning of mixtion ■, and the perfe£lion thereof, there muft intercede a medium or mean , which muft be im- ferfeiJe mixtum, or an imperfeft mixtion : fo befwixt a fimple Element and a per- feft body, an imperfett compofition muft needs intercede, namely fuch a one as is that of a Meteorologick narure. As for example, in the generation of a man , the beginning, which is founded on the catholick watery Element, and taketh his place ; in the firft rank , is Sperm ; for it is a watery or fluid Subftance , but little altered: and as in the water the whole Fabrick of the world , and feeds of all things was
coin- '
-jg Mofakall Philofofby. BooL 4^
compljciclyconteinod, and yet nothing did appear externally but water. So in ihefeedor'Sp^rm, though nothing do .:ppear in th>: firlt d.gree explicitly but Sperm, yet the whole inan, naniv:ly the bones, flelli. Wood, i-.new-; , and luch like, are complicirly conteined,and will by degrees app^a- out explicitly, nanely in the fixt rank : for it will be alceredtrom humour to iolidicy, wiih a certain di- ilindion of the three principall Members : inthefcventh, coan Emb.ionall iliape: and in the eighth which will makeup a cube unco the ma:eriall root z. or the Square 4, (which is characterized in the catholick Element by the inprelTions of thefnur winds ) into a perfeil creature. In like manner , in t he g'-eat world vve fee that the hniple Element, namely the generall ai-e, appeareth externally plain limpiicity, and an invifible Nothing expliciciy, and yet it concainethc- mpli^itiy, aclowd, water, or rain. Fire or Lightning, and a ponderous ftonej with Salt and fuchlike: which by degrees do explicitly appear through the vertue of the four Winds. Sochit a vap-^urpoffetljcththehrit rank, the cloud the lixt, the Light- ning and clowd the feventn, and the earthly Stone argueth an exa>5t rotation of all the foureventous forms into one mixtion, whi.hrep efents the eighth's place in Compolition or Generation. But when themancomethto Corruption, thenhis parts proceed in refolu'ion backwards, namely from 8. to 7. from 7. to 6, and from 6.to j-unrilt it return unto the point of the fimpleSpermarick Element f-om whence it b'gan , andthereirbeginneth a new Generation in another f^tm : For the all-atling nature is never idle. So alio the Stone is refolved into water , and water into a vaporous clowd, and the dowd into aire from when e it came,whicn is the fimple catholick Element, which admitteth no farther or p.ofounder refoluti- on by corruption. Now the nnely Operator in both thefe works is the Spirit of God: for in Ge- I neration itfliineih forth of the catholick Elements center or Spemis internall un-
to perfeition and perfevereth in his aftion, till a perfect man be produced , which Job 10. le. Jo^confirmeth thus, Jeanne ficat Lac pi difti me} &ficjtcafeum coagtilafii me} cu- te & carne tex'tfti me, offibufcjue & nervisinimfii me : cum viti beyiignitatem exerctii- Jii erg A me, Et vifitatio tUa co»ferv.tvii fpiritHm mecm : Dldfi tl>0!i hoc paure me forth Hke m:lk_^ and like cheefe d'tdfi crttdU me ? Didfi than not cover me with sk^n an.i Jle(h> Thou didfi indue mewith bones and fi news, thou didefi (kew forth unto methy bentgnity in my life, ^ndthj vifitation dothpreferve mj fpirit. Contrariwife, when the Spirit of God, with-draweth his beames from the circumference of Generation and Cora- pofuion unto the center of iimplicity, heleavethto vilite the Spirit of the crea- ture, and foit mufl: fade, ad decayingly-return unto the principle from whence it came; afid from thence again, ifthe fame (pirit is plerfed to fhine forth, anew Ge- neration beginneth, where the Corruption or Refolution ended.
The DemonfiratioH is fuch, "
The Simple Square of the world's Compoficion, where The progreflion from the faid Elemcncsrjr Square unto