Book I,

^ySrmtmt^^
Svhcrum
YtdMet-eoroL Soi-. 2.1 i
iE/cj vua.lim4iJ' :
Now where the interfeftion is made between the two principal concurrences^ I have framed a piece of a circle , which circle, because the portions of the formall Pyramis,andmateriall, are thereequall, we therefore with the Platonilts do call Sfhitram aqHalitat'is^ or the Sphear ofe^juaH.y ; or, as they in another refpe it, the orbe or fphear of the foul of the world, whichis juft in the midA of the (tar- ry heaven, called for that reafon c/£ther., tjuafi i^nem aer^ a fiery aire, as who fliould fay, an equall portion of thefpiric of the waters , and of the formall fire defcending from God or Unity, (as 1 have exprefled before). And therefore as we placed in the precedent demonUration the 5 in the center or middle of the line , between the di- vine illuminating unit) I , and the dark Chaos, or deformed dualiry a ; fo in th; world was the fpirituall body of the viiible Sun of this typicall world placed , in which rhe invifible and increated Sun of the Archetypicall world did put his Ta- bernacle: and for this caufe it is rightly rearmed of the Platonics, the fphear of the foul. And verily by effe£t we find, that all vivification doih potently fpringfro-n the folaror Sunny influence: and as for the excellent beauty of the creature, as a!- foin refpeft of the vivifying aft thereof, ir isanevic'ent argument , that ic nhoun- deth with the blefled fparks orvivifyingbeams of divinity. Again, that itisrhe bright organ, by which he that vivifieth all things, doth imparr and pour forth rhe fhowre of his benignity, or divine Neftar of life, continuall experience teacheth, even the nieanell plowmnn. Now that this mofl excellent and perfect concord of life doth remain principiUy inthe midltof theline , drawn from unity, or the fountain of form, to the earth or duality, whichis rhe founrain of matter, T p:-ove it thus by the accords of Mufick: The p;rfeftefl:confonan-ein Mufickis Dufpafjn^ and of all rhe other fymphoniacall accords , it approacberh neareil unro thef.icred llniry in Divinity, for ir is halfunifon , and therefore it is rii;hrly compiredunro the bieffed emanation oflife which came from unity ; and for that reafon ic is
:ight-
Se
riohdy cearmed the Idea or image of a unilbn : And as the unilon like one effence in Divinity, doch coinprehind three Pcribns , importing the three accords in the Archetypicall harmony. So Alio ihiDiapaJ jncomp chcndeth in it the two other accords belides it felt, namely, Diipente, and Di injj'aio..: Now that this raoft per- fed confonant oiDta^afon is planted in the mid(t ofa unifon, and doth, as it were, ■ beget in it felf two perfect chords, or D.jj'afus, which be contained within it felt, I prove it thus : Takea Luteor Bandora, andilrike any of the Itrirg; open , and thenftop that lame Itring exa(i;tly in the middle of it , and each half will founda D.- Apufon unro that open unilon ; fo th.it the unifon which is made by the ilriking of the whole llring open, will be divided into two Diapafons or molt perfed confo- nants unto the whole; which is an evident argumentjthat the pecfection of the Di- apafon is in the feat of the Sun , and confequently, that the formall and lively ac- cord of all the world, isnootherWifein that centrall or middle place, then the hearr,whichis the feat of life, is in man : And yet by the bjams ofthe Sun, this life ofthe world is made catholick, andfillethall , no otherwife than the vitall blood doth univerfally expanfe it felf in the MicroLofm, by the ehannells ofthe arteries.
[• But I fear I have followed this point too far , top.ove and maintain the foul of
rhisworldj wherefore I leave it, to come direitly unto the point, being that in my
iMofaicall Philof -phy, to wit, in the fourthbiok thereof , 1 have fully p-^oved and
'maintained that Tranflation of lerom to be right , namely, Pofnit tabcmacHlum ftt-
r. um infole, he put his tabernacle in the Sun. I will proceed therefore unto the fecond opinion of the Philofophers.
The ancient Philofopher Bern crhus ^ Orpheus , with the Pythagoreans, do judgethat all things are full of gods ; and again , all thefe gods they referre unto one Jttpiter : where, by gods, they intend the divine virtues , infuled into things, which Zoroalh- called divtnos dlices ; Sjinefins the Billiop, SymboLicM ilUcib. as; o-
I* thers tearm them lines; others forts, on which the virtue of things do depend. They erre not much in this faying, onely in appearing to divide the Godhead into diver- fitiesof gods : but they feem toexcule therafelves of that error, in faying , that all thofe gods had relation unto one y^p/rf?-, and fo by chat word [relation] they preferve tne continuity and indivifibility in the Soul. They agree therefore with Scriptures, in that their meaning is, that this divine elTence is in all things: For as Scriptures acknowledg, that the cacholick Spirit of Wifdomeis one fimple Spi- rit ; and yet it is tearmed by Solomon, multiplex or mamfold in refpect of his mul- 5 tiplicity of action, or property in creatures which it animateth : for it is faid to fill the univerfe. And the incorruptible Spirit of God to be in all things , and to wifd r. give life and motion unto all : forafmuch as it is om^i re msbilior, more mjv^b e aad'^M. 12. fprightfall then aity thif7£, andbe'.ng but ene thing, it is able to do a'l things, .'t bein^ per^ Wild, 7. nMnent in it felf, and the'-efore doth anlm.itc all, being tha: it is in all and every where. For this reafonalfo the Poets fay : Omnia Jovis plena, that all a-re full of Jupiter. That is to fay, the effentiall beams of this Eternall Jupiter or JEHOVA are in every particular place of the world, making things to live andexiit, by a diffe- rent property. And for this reafon, they conclude that ezw«i all things are full of gods. I come unto the third.
The Platonifts, andallthofe Pliilofophers which parrak^ with them , differ in nothing from 0;p/;v°;^j, Democritus, and the relt, faving, that thofe call that the Soul of the world, which the other tearm J::p:ter- and the Gods which pofTelle all things, they nominate peculiar fouls ormentall blames, which depend and have a COntinuated relation \iT\tothe Anima mundi : ai the mcorrupiible Spi-lt of the Lord, ^.f . that filleth each particuler is not difconttriued from t ha: bumid fountain Tvhiih fillethihe ' ' ' ' univerfe.
It is evident therefore, by this which is already faid, that all the fubfequent opi- nions of the Philofophers , touching the ^>iima m".nd^ ^ may be fully confirmed and maintained by the felf fame reafons, and therefore I will fay no more touching* this point , at this inftant. \
I conclude therefore thus, that feeing the Soul of the world hath for his inter- nal 1 ict . the bright emanation of the erernall Unity, and thefubcile catholick created Spirit for its humid Vehicle or materiall Organ, which is its externall, in which, andby which, it operarerh in all, and overall. We mufl: acknowledg that there is a kind of contrariety in the very catholick Soul; for elfe, would not action and pillion be in the created Soul (which is fo called, becaufeicismadeof alteri- ty, that is of two, namely of a created palTive , which is an off-fpring of the dark
Chaos,
\6o
MofaicaU Philofofbyl
BooL
Tiniind- i.
Timtnd. 8.
Vinund. 9.
Chaos, and therefore apt to move unto darknefle, by a naturall inclination; and of an increated adive which feeketh toDeify this Spirit , if it do adhere or incline uncoitj and to exalt its light. Hence cometh it, that, by reafon of this Spirit's divers inclination, there are good or bad palTions ingendred , not onely in the hea- vens and earth of the great world, and their creatures, as well celeliiall and ele- mentary, as animall, vegerable, andminerall; but aUb in the little world, which is man, as lliall be exprefled in the firif Chapter ot thenextBook. But tirlt, Ideem it moll fit, to open unto you the tme myliery, how the peculiar Soul of the little world, and then how all other Souls, as well animal, vegetable, and mineral, do proceed and fpring from, and afterwards arepreferved and multiplied by, this catholick Soul of the world: whichisadoubr, not fuUydecided by thebeft Phi- lofophers, even unto this very day. And therefore ought this difcourfe of ours, not to be flighted, or lightly regarded, even of ihelearnedeft of this our Age.
CHAP. V.
How all particular Salt Is aye faid to fpnng forth or proceed y 4»d tken afterrvardt
to fjAVe their pre fervation and multiplication ^from thiS gene all Anima
mundi, or Soul of the world : and firfl to be^i» wnh
that of the meft noble , -which u of the l.ttle
world or Man,
HErmes (called alfo for another reafon Mercunus Trifrnegljlus) faid rightly, that the world was made after the fimilitudeor Type of God , and therefore as the oneis tearmed A> chetjpns , fo alfo the other is faid to be Typus -. For this reafon therefore in another place he faith: Sciomundum k Pw, atqne in Deo, homlnem vera a mmido & m mandj conftflere, prmciptum autem comprehenftoq e oruniuw Dens: / know (fnith he) that the world is from God, and in God, and that man is of the world, and in the world : Put God u the beginning and the comprehetifon of all things. And again, he fpeaketh thus elfe where, in a generality : Detts efl Cofmi Pater y cofnuj vera eo- ruwy (jHAinCofmo; cr cofmns ^ttidem Dei pLus , & jureCofmits appe.lMus efl, cjuia omnia veritate generations exornat , necnon tndefnentivita. operatione, perpetna nectjfi- tatis celeritate etementorumcommifiione ordtne genitorum. Cofmus qu^citr.qtie ab Ipfa criiine fi^fcepii ,a Deo perpett'.o fervat : Godis the Father of thercorld , the world is the f At her 0 f them that are in the world^* nd the world is the off-fpring ofGod^and it is ri^ht- ly called Cofmus, becattfe it adorneth with verity every kjnd of generation , and alfo with a never cea/ing operation of life, and a pe'petuallce'erity of neceffitj in the commixtlon of the Elements, vfhtch by order are brought farth , &c. In all this he varieth not from Scriptures .• For that in the beginning, God is faid to have made the world of amarterwithout a form, and to have adorned his humid narure or the heavens withhis vivifying Spirit, which filleth and operateth all in all, ( as I have told you before) and that from the breath of thefelf-fame Spirit of life, all the creatures of the world are animared, and from the fubftantiall Elements in the world they receive theirmatrer. So that as Godby the pouring forth of his bright vivifying and all-adling Spirit, did make the humid andpalVive nature of rhe world to ope- rate, andtharfo animated Spirit \s\\^c\i\% m\\&6,jecuyid(tm totHm& in cjitalibet e]ns parte, m all and every part, with his increated Animarour,is rightly called the Soul of all the llniverfe ; So we ought to make no queftion at all , but that every parti- cular Soul in this vaulted machin of the world, doth depend and is piwcreated, preferved, and multiplied from chit catholick Soul, becaufeici'^ an axiom infalli- bleamongPhilofophers, that the whole dorh com.prehcnd each pa-t, and again, eachparcicubr harh his exigence and being from the whole. But the world's ca- tholick materiall Spirit is inaftedand preferved by rhe catholick Erernall Spirit, fefir our from the Fountain of life, to inail; and vivify all thing>; Which increa- ted Spirit of life is indivifiblein eifence, and therefore a'^ir doth .li^u.illy from his immenf^ fountain of life, fend down or breathe forth the influences of life, after the manner of an infinity of beams, from one Sun, unroan infinite fort of crea- tures, to inform them and make them live: So are thofe beams of life, rhusfencour, no lefsconrinuated and indivifible, from rhar founrain or fpi ritual and indiviiible Sonof life , then the vif.ble beams Can be divided from rhe vifible Sun ; Neither was itfutficient iozyidam to have indued a Microcofmicall body, namely a maffe of
I earth
SedL.z» MofaicallFhilofofbyl i^i
earth for his materiall, had not this exalted tormall efl'ence , fait by God into the world, asnot divided from divinity, added a lively force and activity, by breath- ing his Spirit of life into him. And therefore Hermes fpake not amifs , when he faid that the world was the Image of God, and man the image of the world : bein? that as God created and vivifyed the watery Spirit of the world , by adding untoic his creating Spirit of life, fo that Spirit of life (which is all one in eflence with the Father) being fenc into the world, and filling the Spirit of the world doth vivify, multiply, andpreferve, not oncly man, but alfo every other animal, ve- getable, andminerall, that is in the world. This being therefore in thefirllplace ; tobecbnfidered, I proceed thus.
Ik- The variety of the Species upon the earth, did radically proceed from the very "* ail of creation, whenthe word F;W was fpoken, and immediatly the will of the fpeaker was accompliflied by his Son, which, by the way of emanation, was fent in- to the world ro do the will of his Father. And there are fome that will not fhrink to fay, that all the Species or kinds of creatures , wereexpreffed inand by the 22. Hebrew letters, not thofeexternall ones which are vulgarly painted out with Ink or Art, which are but fhadows ; but the fiery formall and bright fpirituall let- ters which were ingraven on the face or fuperficies of the dark hyles , oy the fiery word of theeteinall Speaker in the beginning, and therefore they are tearmed ori- ginally Elemema cjnafi Hylemema, or Elements ; as engraven in trie forehead of the aark abylfe or Hyle j and by reafon of the elTence of that divine Word , which re- ceived the myllery of the Typicall creation , and did trace it out after the Arche- typical! patern, and delineated it in characters of formall fire the language which was framed out of it was called Lingna Saniia, a language (I fay) much fpoken of by the learned Rabble, oi our age, but little known"or ,underltood by them, and yet of an infinite importance, for the true enucleation as well of facred My- fteries, as of all true Cabalifticall abllrulities. But to proceed : According to the tenor of the divine Word, and his formall characters, the effefts whereof paf- fed unalterable into the world, each fpecies or kind was framed ; and again, every individuall of each kind was made diversj and dillinft from others as well in fliape and proportion, as condition and and property. Now, as I faid , that this Spirit of the Lord did effed the will of his Father, in creating every thing thus difterent- ly, being in it felf but one and the fameeflence ; So alfo did it , and doth ilill continue and keep every one of thefe Species or kinds by multiplication or ge- neration, in their fucceltiveeftates, and preferveth every individuall, during the lime of hi? being, as well by an elementary as ithereall kind of nutriment, which according to his fpirituality dothdefcend , as it were from heaven, to nourilli thefpiritsof each individuall, according unto his kind. For you tnuft under- hand, that as the catholick foul of the world is generall unro all ; So is the aire I made the cheR or clofet of his golden treafury orfpiritual food,which while it fwim- meth occultly like a golden vapour, riiowrea down from heaven in the aire, filling and replenifliingall : So, whilft it is yet in the open aire, ir i^ asapt tofuilain and multiply the life of aferpent, a ilieep, afirh, orafoul, an oake, a herb , orfuch like, as of a man : For fo foon as the magnetick power or virtue of the creature, which caufeth every minute a rcfeftion from this heavanly Neftar, hath dra\vn-in a portion of this catholick Spirit or nature, it leaveth his catholick or generall na- itVire, nndworkethfpecifically; thatistofay, accordingunto the individuall na- ture of that kind which receiveth it ; thatistofay, it converteth itfelf , biin^ in a dos into his nature; in a whale into his nature; in a man into his ; in an o.ike or myrtill into his; in wheat into the proper nature of wheat, and foin all orher kinds , andconfequently it is thecaufe that every creirures fpirit is nouriOied and fuftainedit it felf : For this was the Creator's O-'dinance, that by what fpirit the creature was firft created in hiskind , bythefime it Aiould be maintained , pre- ferved, and multiplied. Henceit was, that the Philolbpher b'-eaketh forth into this fpeech : F.(l in aire occidttisv'tde. cib'^s '. The hidden aiiment of life h in the aire. In novo lumlnt Whereby he means, that quinteffcntiall food , which we receive from the gene- '^*^'"- rail Spirit of life in the world, which by the appointment of God , hangeth rea- dy, and in every part of the aire, to drive for the fpirituall food of life unto eve- ry elementary creature , the main virtue whereof confillerh in theetern.iH vivify- ing Word and Spirit of all things : and therefore ihz Text faith : De'is d.n v'nam ^^ "7 ^^ & Jnfplrationem & omnia: God giveth life and infpintioH a^^d all things, ^"d W j ,' g^ zgi\n,FiJitatiottiaconfcrvaifprt:Hmmenm; Thy vijnat.'on doth preftrve my fpir't.
i^z MofakallPhiloJofhj. Book i^
Pfal. 36. 10. rtta adefibeKevohntii JEHOF^ , Life is frefem by the benevolence of JEHOFA . Plal". 81,7. l/7!£ fans penes Deum eff,ThefoPiniaifi of life fo w.tb God. Vits Vrolovgatit bcmpiitoi e;iiit Plal. 36. 17. 77,f nrolcnging of life ts the benignity of God. 0»em vifitavit Deiu falute ftii{^frnetur bo- rn. H-'jjom God doth vi ft rvith his Jalht'iferous nature, hejhallbe partaker of goodnefe. Deo dante creatHris, collign»t^ aperiente manyim fuam futlantur bono, abfcondente facicn* fuafn conturbantHr, recipiente ffimnnt eorumexfpirAnt, cmittente fpirittim futtm rccre- Pfal. le*. U. antur, God giving unto the creatures food^ they receive it ; when he openeth hi^ hand^ they are filledwith Ml gBodneffc. If he hide aw^y hi6 face, or abflain from giving them their daily ffiritaall bread, they are troubled, and wil be fick^ ; if he tai^e away from tliem their fpirit,they exfpire and die; bnt if he fend forth again his Spirt:, they are recreated and re- frejhedagain. We are taught alfo by Chrift in om Pater -nofier, to pray for our dai- ly breacTj and it is called there , Panem fiffer-fsibfiantialem , the fuper-fttbflantiall bread, as ferom interpreteth it. And our Saviour, meaning of this fpirituall bread, faith. Pater nofter dat nobis de calo panem veru-m, pants enim verus eft , c^ti'i de coclo de- fcend. t, & dat vitam mnndo. 0-'*r father giveth tis true bread from heaven ; for it is the true breadwhich defcendeth from heaven, and giveth life unto the world. But I know it wil be alledgedagainit me^that the bread here mention'd is meant of fpiritualbread, & not that which nourifheth corporally. I grant, that,in a true fort,they fpeak not amiffcjfor this bread or food is fpirituall,and therefore it is referved in the heart & arteries of the creature,and is nothing in it felf but pure life. Doth not our Saviour
fay, l^on folo pane vivit homo, fed omm verba cjuod procedit ab ore Dei; A'fan liveth not D 8* i ""^^y ^y ^^^'^^-y ^^^ h ^"^^n "'* ^ '^'''^ commeth from the mouth of Cod. And thele words were underllood by Mofes of that Manna , by which the Ifraelites were nouriflied inthedefert : And the ApolUecalleth the food wherewith they were nourifhed, * Cor. II. The fpirituall Rock^^ which woi Chrtft. And therefore that fpirituall Rock faid , Ego Job. 8. fum pantos vita, &r. lam the breadef life which defceiid from heaven . In this word
Joh. I. thereforeis lifeonely, and in no food elfe; and it is this in the aliment which
nourilheth, and not the creature alone ; for in the word onely was life. And for this reafon it was faid, Et vid'.t ejuod omnia qua creavit effent bona; thit is to fay, not vacua aut inania , void and empty ; but full of Gods efsentiall being, which is onely God; for it was he who by his prefence made the creature good participa- tive, or by participation. I will tell you what fome of the Ethnick Philofophers fay touching this point , whoj in verity, ( and the more is the pitty) had a greater inlight into the divine myrteries of God in nature, then fome of this our age, who entitle thenifelves Chriftians , and yec indeed are fieril in the true grounds ofatrucChrilVian , being apter to judge and condemn the old Philofo- phers, and adjudge them for reprobates, and referved(as theyfay ^ for damnati- on, and that onely for not bearing the name of a Chriflian, then to obferve the beam which is in their own eye , which maketh them fo blind as to judgerafhly of their brethren, when indeed the judgment concerning that point belongeth unco God onely : They forget the Apoftles faying, which averrerb, that Aft. 17. oilmen are of Godsgeniration.'Q\xtzot\\i'^m\io^z. This is the reafon that the Phi- lofopher Zf«ff did call the vitall foul in a man , Ignem naturalem ; and Promethetu ttivmcth'it,/gnemca:leflem homines vita ditantem. The celefiiall fire that enricheth man with life. And becaufe this Prometheus did obtain the full poffeffion of it, the Poets feign, that he is puniflied by 7«fi/fr's command , for Healing of this cclertiallfire. And Hermes caller h it. The fire of the word , which adhere: h unto the humid nature of the world. And Zoroafier and Heraclitns do fay, that it is that invifible pre, of which all generation and mrdtiplication is made. Being therefore that the never-dyingfire of life is in rfie animall creature , it is neceflary, that for the confervation and multi- plication thereof, it be nouriOied by its like in the aire every moment, or by the vehicle of the aire, left it fhould vanilli, and the creature fhould perifh. And this Farmtnidei ^^ ^^'^^ thePhilofopher Parmenides feemeth to intimate , where he faith , Natura fua natura Icetatur, Nature isrejoyced in his like nature. For this very caufe, the fie- ry vertue of the life having her politionin the center of the heart of tha creature, doch with comfort and delight draw and fuck into it, by a certain magneticall power and faculty, his likeout oftheaire by infpiration ; for (as I told you) this hidden food , or aliment of life , is in the aire. This is the reafon therefore, that a certain Author,whovv.K very profoundly feenin themyfteries of n.iture,breaketh out into this fpeech , O Natura ca'eflis veritati', naturas Dei multiplicans I O thou heavinly Nature of truth, which doll multiply the natttres of Go i.' A nd agiin, O nattt- TafortUjHUturavincens O" fupcrans , du.ifque naturas gatidee faciens ; O (lout nature,
natnrt
I
Sea.2. MofakallPhilofofhy. 1(5' j
nature that dofi conijuer andovercume, and m.^ke^ her namres to rejoyce. By which he doth intimate, thatby the helpand vilitation of this celeftiall nature , the vitall fpiritSj and flames included in them , do increafe and multiply ; for by the vettue hereof, not onely the life, but the fruites of generation, are produced infinitely. We inter by this which is already faid, that the elementary aire is full of the in- fluences ©f life, vegetation, and of theformall feeds of multiplication, forafmuch as it is a treafure-houfe , which aboundeth with divine beams , and heavenly gifts. Neither doth this our allertiononely touch the animal Kingdom of compohtion, but alio that of the vegetables ; forby this fpirit they do vegetate, by this they do multiply into infinity, and, in conclulion, by this they exift andhave their beeing : For in mine own ocular experience I am witnefle , and, if need be , I can quickly demonftrate , that in the vegetable is a pure volatil fait , which is nothingbut the effentiallaireofthe fpecifick, which is wheat or bread ; this volatil fait is anun- duousliquor,as white and clear as cryttall ; this is inwardly neverthelelTe full of vegetating fire,by which the fpecies is multiplied in infimnm:ioi it is a magneticall vertue, by which it draweth and fucketh abundantly his life from the aire, and funne beams, which is the principal treafure-houfe of life, forafmuch as in it the eternall emanation of life did plant his Tabernacle, ( as in the fourth Book of my Mofaicall Philofophy I have plainly demonlirated). I have feen this volatil falt- peterofthis vegetable, being freed from his elementary bands, and being in his un- duous nature in form of a liquor, I perceived him fodefirous of the beams of life, which lurked in the aire, and were darted from the fun , that in the fpace of three houres, itbecame froma white cryftaline- colour unto a bloody ruby ; whereby ^^ I was eafily taught the reafon of formall multiplication , as well in animals as in ' -vegetables; for by this reafon,a grain of Wheat is multiplyedunto a million. Again, .no true Philofopher can be ignorant, that the falt-peter of every thing, which is but aire, by vertueof that myiticall fpirit which dwelleth in it , doth attract aire aswellastheceletUall form, unto it., being the form cannot beinfpired but by ihemeans of his airy vehicle ; andby this very means alfo, the quantity of the airy fubftance, as well as the formall quality, is augmented , which maketh as well ve- getation as multiplication. By the ftrong magneticall attraction of the celettiall tin(!]lu'-e, which hovereth in the aire, or volatil fait , which is of thefubftance and nature of blood in the animals , it is eafie to know, how blood in the animals body is tranfmuted from a white chylous fubftance into a rubicund and ruddy blood. By reafon of his vegetation and multiplication in fubftance, it isanealiematter to gueffe the manner of augmentation and vegetation, and alfo of the quantitative multiplication, by way of generation,of the animal : For verily, I have obferved fo worthy an experiment in this vegetative fait in the Wheat , of which the blood of man by eating of bread is full, that we need not to make any doubt , but that it is the onely fubftance of vegetation , as well intheanimall as vegetable: For on a day, when I had caft away the fxces, orfuperfluous part of the f^Jbftauce , out of which I did draw thefaltliquor , into a large Pipkin , andcovered it withathin plate of iron , within three weeks or a months fpace , I found it to have ftruck up out of the pot quite through the plate of iron, and to make above a thoufand blades like an iron-coloured faffron to grow up out of the fuperficies of it , which argueth the admirable vegetative property that it hath in it. But letting this fuffice to ex- preffe rhe occult puiffanceofthis fecretfire of God in nature, in all vegetables , mineralls, and other animals, 1 will now convert the file of my fpeech onely unto that wondrous ad and operation, whichthis admirable Spirit effefteth in the little world or man.
The fpirit oflife was by God fo infpired into man, that he was made a living creature, no otherwife then when Elohim Ruach was breathed on the waters , they were animated and vivified, and became a great world, which the Platonifts for that reafon called, Maqnum animal, 'A great living creature. But as the world was made after the image of God, before man was made, and afterwards man by the fame Spi- rit in the vvorld,was framed by the Word,after the pattern of that Spirit of life,and the fubftance of the waters , which were in the great world. Therefore we muft conceive, thatmanhathrhevivifylngmeansofhisfuftentation , prefervation, and multiplication, by generation from the foul of the world , and his elements. , ■ Wherefore Htfrw^jdoth not unadvifedly expreffe the defcent and ingrefTion of the ?'"'*'"'• ^*'- worlds vivifying fpirit into man, after this manner, Aerejitn corptre. Ammo, in tiere^ mens m an ma, in mente vtrhitm; Verhitm vtro ejr eornm pattr. The aire is in the hdr^
Y a :he
164 Mojatcall Pbilojbfby, Book, i^
the foftl or life is in the aire, the mentall Spirit is in the foal, the Word is in the me»ttlt Spirit ; and the Word is the Father of them all. And he Condudeth in that place : Quod Verbumfit imago Dei, mens verbi, anima mentis , aer anim the Word is the Image of God, the mental beam the image of the word , the vitall Soul the image of the mental beamy the aire of the -vitall Soul, and the body of the aire. Where- by we may difcern, the admirable tie, which every portion of each dignity in the great world hath unto other J in thecompofition of the little world ; and there- tore it is made evident , that the purelt portion of elementary matter is aire , the purelt fublimity of the aire is the vitall form, in which is the mentall beam , and in it is the Word which is God; and we mult obferve that by mentem, or the mentall Spirit, is meant the vivifying Spirit of Wifdom , which iilleth all things , whofe Ecdus, I. fountain, is EccleJiafiicusdoiilt&Achus, is the Word of Cod: as if I with i/ffr»»M fhouldfay, thebrightandeternall Spirit of life in the quinteffentiall Spirit, ma- keththeSoul, the Soul in the aire is condu(f^ed into the body , where it operateth theefifcftsof vivification, and internall multiplication of the Species, and there- fore he faith in another place : Anima hominis in hunc vehitur modum : Afens in Fimind. 10, rattene, ratio in anima,animain fpirittt ,& fpiritttsin corpore: Spirituspervenosar- teriafque fangHinerrfqttedijfnfHS, animal undique ciet • The Soul of man is carried into hit body after this manner. The mentalbeam is the reafonable fplrit , the reaf unable fpi- rttii in the Soul or ether ea'.l fpirit^ theSonlor ethereall fpirit is in the airy fpirity and the airy fplrit IS in thebodj, which moveth through the veins and arteries , and being difperfed over all the blood, doth agitate and move the body on every fide. We muTl" . therefore im/igine, that the aire which is drawn into our heart by infpiration, is full of that divine treafure of life, the which refiding in the heart of man, fucketh anddraweth his life into it, by a magnetick force and virtue : For nature coveteth and rejoyceth at the prefence of its like, as is faid. And again , that the heart i the precious rtore-houfe of the aftive treafure of life, wemaycolleft out of this (peech of Solomon'. Cor tuum cuflodi fupra omnem obfervationem , quia ab eo procedttnt Prov. 4. sj. aciionesvita : Gardwith the be/t diligence and keep charily thy heart, feeing that from it proceed ail the ailions of life. The nature and inftruments by which the Spirit at - trafteth magnetically, and expelleth after attraftion, that of the humid vehicle of aire, which is inutil and fuperfluous, in this:
Being that without the fparks of life, and generation, which fwimme in the aire, no creature (amongft the whichweefteemMan tobethechiefell) canlivc fcarfly amoment of time, it is moft neceffary that they fhould be drawn and fuc- ked in by the creature every minute; for without thisneceflary aft, with the fa- lutary effeft thereof, the animal will forthwith be fuffocared or ttrangled •• for by the deprivation of the aire, the foul will foon ceafe his vivifying operation ; for- afmuch as it is nothing elfe, but a portion of eternall light in the foul of the world, which is compofed (as I proved before) of the divine emanating virtue , and the fubtil humid nature of the world, whereof thefirft affordeth the Calidum tnna- tunt or natural heat of life ; zTidthtliii ihthumidttmradicale, or radtcal moifiure, unto the creatures exigence, and therefore by the infpiration of aire , this double virtue is every moment renewed and refrefhedin the creature. This Spirit there- fore, the Animal (and by confequenceman) infpireth or fucketh into the left , chamber, ventricle, or region of the heart, by the contraftion of the &.x3\^z fibres of the heart, when the tranfverfe and oblique )5^f^ will be relaxed, whereby the heart will be dilated or opened, and this aftion is called of thePhyfitians Diaflole. In the rime thereof or interval of this motion, the heart doth draw into his left veffellby the-^rrfrMt/fwy^^, or veiny artery out of the lungs y whither it firit was conveyed by infpiration,through rhe afpera arteria, oxwee fell-pipe, a portion of th& airy flore-houfe of nature, with his vitall creafury contained in it, being (as is faid) ordained by God for vivification and fpiritual and feminal generation's caufe; that isrofay, for the nutrition of the vital and internal generative Spirits ; no orherwife then the liver is accuflomed to fuck and draw tne chylous juice of the grofs nutriment, for the engendring and foHering of thenaturall fpirits, which are ordained for vegetation or encreafing of the bodily parts. Again, after that nature hath receive houfe or laboratory, I mean the heart , this aereal Spirit, with his concealed or occult treafure , fhebeginnethinit toanaromife, andfift or fearcb the bowels of of this auraded aire; and feparating the celeftiall nature , or true vitall treafure, of the invifiMe fire of life, from the grofler and moft inutil portion of the aire, it
refevreth
SG6t.il MojaicallVhihfofbyl i^^
refervethonelythepureft, which is nothing but a fubtile volatile fait, adapted to ferve as a vehicle foi the divine ti re cf life , or true vivifying Spirit, in the anihere- al and quinteifentiall nature, and then, as for the felefted Spirits of life, flie en- clofeth them in her large arterull Itore-houfc, called Aorta, or Aneria magna, the great Artery, fending immediatly the more fuperfluous fuligions and inutil part of the aire back again the way it came, by exfpiranon. And this expulfive action is ef- fected by the contraftion of thetranfverfe fibres oi the heart, and the relaxation of theftraight : for by this means, the heart is alfo contraf^edor compreffed; which action of motion, is called by Phyfitians Sjjlole. And we muft underltand, that for the better prefervation of this golden treafure of life , within his arterial ireafure-houfe God in nature hath fo ordered , that there is a triple valve or "ate like three half-moons, to clofc it in, and to keep it fecurely for the bodies necefft- ty , left it fhould fly awayby thepaffage it came in, and therefore this three-leaved gate is fa(hioned after fuch a manner, that it doth open within, and is clofed without; fo that what gets into the great Artery cannot return back again : as in like manner, at the mouth of the venal artery, there is a double gate compared of two valves , and they do open without, and (hut withinj fo that frefh aire may eafi- ly enter , but the treafure included, after the expulfion of the fuliginous vehicle or fuperfluous aire, maybe retained.
Now will I in few words, exprefleumoyoutheaCtionof this heavenly Spirit. After it is thus included in the arteriall trunk , it is certain, that it doth dilate it felf, through the branches or divided channells thereof, over all the body : For by thofe branches called CharoticUs, a refined portion of it doth afcend unto the brain, by thofe fmal conduitls; ( 1 fay) the fuper-celeftiall part of this Chymicall extra- ftion, (forafmuch as it is in dignity the moft fuper-excellent of all the fountain of life,) doth challenge unto his feat and pofiefTion , the nobleft ^nd loftieft region of this micro- cofmicall palace, and as it were his Emperiall heaven ; for hither foar- eththementall beam in his rationall vehicle , elefting this place for its chief ta- bernacle orcoslttm calorum yet fo , that the beames of his power, are reflefiled unto every branch of his divided y^r^ifnW cabinet : Forthisreafon therefore, all Phy- fitians as well Ethnick as Chriftian , have concluded , that the voluntary hutnane aftion) hath his feat in the brain, being the region of the animal virtue or faculty; whereas the other two ad ions of man, namely the vitall in the heart, and naturall in the liver, feemtobefubjeft untothis , being that they are ^^/o«« involantaria^ ttn'volHfnitry ailions , and this is the reafon, that the Brain is the feat of reafon and underftanding. Then, in the fecond rank, that portion of the introduced Spirit, which inthe forge of man's nature, is framed out and found fit for the aftion of life, is convaycd into thofe branches of the great Artery, which are called Cer- vicales, HumerarUf and thofe which alTigne life unto the region of the Cheft or breaft , where it doth indue and take on it that imprelTion of fpirituall vivacity, which bel^ngeth unto thofe parts ; as alfo the CorouarU do affume unto them the internal or ideal fhape of fpirits belonging unto the heart, and fo forward touching the other Arteriall branches , and their contained heavenly treafure : So that this' invifible fpirit lurking , and (as it wer'b ) fwimming in the thin fubftance of the airy fpirit, doth not onely expanfe and dilate it felf, to the vivifying of each mem- ber in the body, but alfo by a contraction of it felf into a fpermatick cloud, (the which happeneth in the aft of copulation, through a certain magnetick virtue, ani- mated by divine love) this fpirit is miraculoufly convayed into two preparing ar- teriall fpermatick veliells , from every member, but efpecially from the three prin- cipals: and there this celeftiall Spirit full of divine fire, after the Image of the radicall Archetype, in whom all things were firft fpirirually and ideally delinea- ted before they were , in the regard of man (even as the Prophet David did glory inthathehadwhoUy received the image of the Temple, defcribed by the hand of God, which afterward was put in aft) containeth the invifible of that humane body, which fhortly was to be inafted , and really to be delineated , and brought forth unto man's fight; that is to fay, it did ideally poflefle the (hape of the inward orfpirirualman;asalfotha image of the extetnall or corporall man, being compa- fted of the four Elements,proceedeth from the vifible fperm, which iflued from the two venall fpermatick veffells. But that this is fo, we have it plainly (as I ima- „. . ^
gine) con^rmtdbYihdtvfordioi Uoly-WTit : Tftpojfidesrenesmeos ex quo ohte- *' '^' '* gebartnutero matrismea : noncelataefivismeAt'Siexij/tofnUtitfum in ahdito, ar- tificiose , confeitns veUtt in imisfartifms ttrrx. M'^Jp'ff f'eam vident oculi tui , & in
libra
i66 Mefaicall Philofophy. Book i.
/i^ro tuo omnia mtmbra. mea funt fcrifia ex qmbus diebus formabantur j cum nullum ex iii extaret : Than do ft pojfejfe mj rei»es,from the time that I tvas covered in my mothers worn h. My ftrength is not hid unto thee^ from the time that I was made , and was artifi- cially jhaped, as tt were, in the lower farts of the earth. Thine eyes do behold the maffe whereof I was made, and all my members were defcribedand delineated in the dayes that they were jhaped or informed, when none of them Aid vif'bly exifi. And to this purpofe it
Job J J. 4- is faid elfe-where , Spirittts Dei fecit me, & fplracttlttm omnipotemi^ vivificavit me ^ The Spirit of the Lord made me, and the breath of the Omnipotent did vivifie me: That is, Firfl he reduced me into a mafs of feed, and afterwards did make it alive by his brea- thing into it. And the wife-man, l^t ignoras qun. fit viafpiritns,& quomodo ofsa pingan-
"^ ' turinventre pra gnantis;fic nefcis opera Dei quia efi fabricator omnium. As thopt knoweji
not which is the way that the fpirit movsth, and how the bones are jhaped and made in the mothers womb;fo art thou ignora»t in the workj of the Lordt T^ho hath made and framed all things, &c.'Whcrchy it is manifeft,that theSpirit ofGodjoperateth in the fperm,as wel before the emilTion of the feed into the womb,as afterwards .This alfo isplainly exprefled by thefe words oi Job,Nonneficnt lac fndifti me,& tanquam cafeumcoagu-
Job i». p. lafii me:cHte & came ind'tifii me,oJfibus & nervis compegifiii me, cum vita benignitatem exercHifti erga me, at vifitatio tua prafiervavit fpiritum mettm, at ifta recondifl-i in ariimo tUo. Novi hjtc ap/id te ejfe, Didfi thou not poureme out like milk, tind d'dfi thou not cur- dle me like a cheefie} Thoit didfi indue me with skjn and fiejh, and compalled or joyned me together with bones and ftnews. Thou diifi exercife thy benignity towards me, tn giving me life, and thy vifitation hath preferved my fpirit . Andyethafithou kjpt thisfecretin thy heart. I know well that this is fo with thee. In all which > this difficult point ap- peareth to be fully deciphered and opened, as well touching the aft of generation , as in regard of the foreiaidmyftery, in theprefervationand continuation of the life of the Infant, as well in his mothers womb , as after the birth thereof : Forin this member, Sicut I'acfudifli me , he feemeth to argue , that the fpermatick mafle was well difpofed and compofed by the fpirit of life, ofthe which a man was after- ward explichely delineated and framed. Then goeth he forwards to the fecond de- gree in generation , Tanquam cafeum coagulafti me, by which it appeareth, that the divine Spirit did thicken the feed into a more folid fubftance like cheefe, accor- dingunto that other faying of Jo^, Memento quAfoquodficfitargillam fecifti me ,
Job 10, J. c^c. Remember that thou madefiffteas clay, &c. Then he proceedeth thus, Cute& came iftdui/li mejojfibufque dt nervis compegifti me, &c. And now in this degree he commeth, after the coagulation ofthe fpermatick maffe, unto the complement of the particular human parts or members, ofthe which the externall man is made in the womb, as the fpirit uall image ofthe fon was in the arteriall feed ofthe father, before it was caft into the womb. By all which it appeareth, that the divine Spirit did operate all this outward man in his own perfon, and then to the vivification of that externall man, fo fhaped out ofthe elementary feed, he proceedeth thus. Cum vita benignitatem exercuifii erga me ; fhewingby this, that the corporall work being efFefted,and made fit to lodge fo noble and emperial a guert,as is the divine mencall beam, namely, of the builder of it, riding in a mundane vehicle , the lordly gueft doth immediately polfelTe it, and make it*live, and move, and feel, according unto
Aft_ ,. that ofthe Apoftle, In him we live, move , and have our beeing. To conclude,
after that ^ the fpiracle of life , and that mafle was made a living creature, agreeing wirh the forementioned place of Job, faying, The Spirit ofthe Lord made me, and the breath of the Almighty didvivifie me ; that is, the Spirit of God made both the externall .ind incernall. Neither was that fpiracle of lifedeftituteofunderftandmg , that is to fay, without the reiUbeam of eternity ; for it is faid elfe-where , Inhomme eflfpl-
^, ritus,fedinfpiratioOmnipotentis facit eurri intelligere : In manis afp^rit^ b^titisthein-
•''' ^' fpiration of the A/m-fhty which maketh him to under ftand. And for this reafon alfo is
man rightly faid in Scripture to be framed after the image of God. Was not the ex- cellent artifice of this eternal Spirit wel exprelfedby Ej:,f^tf/,afrer it came from the •
P , four winds, and breathed upon the flain ; iE'c^^, ( faith the Lord unto the dead
''^* hoots^egointromittaminvosfpiritumutvivatis; & dabo ftper vosnervos & fuccrcf- cerefaciam fupra vos carncs, & extendam m vo- cutem , & daho vobU fplrltum & vi- vetis. Et dixit propheta ex maniato Dei, A quatuor ventis ve»i,fpr,i'tus,& infuffUfuper imerfeVtos ifios (itrevivifcartt, & m^rejfm efi in eos fpiritus & revixerum. Behold, I will put into you a fpirit, and yott (halUive , and I will pat on you f newer , and I will makjjlefhio row onyoUfiiidl w.ll cover andextendon you a skin , and I will give you a
fpint, _
Sed, 1. Mofaicallfhilofojhy. i^y
fpirit, and ^oft (hall live, -'^nd the prophet ftid According tn God commanded him^ Ccmt Ofptrityf/om the four w;nds , and breath upon thefe jl.nyi pcrfom ^ that they may live aoain.Aytdthejpiritentredinto them, and , hey lived ag.i.n^ ^c. By che which Hie of fpeech we may gather, firlt, Thac.it was the divine vertue which faOiioned out the externall man , before it had a living I'pirit ; and then afterward, that the fpirit of life was breathed into the externall man , from the catholick fpiric oflifeinthe great world; for he faid. Come O fpirit from the four winds. And again, that the world hath a catholick fpirit, by which it 1 iveth ; for the four winds had their breath and lifefromthis one fpirit , by the which the univerfall fublunary element feerrieth to live, and is changed from one complexion unto another, and doth moft lively operate diverhty of effedts , in the compound creatures of this lower region of the world ; forexperience doth teach usjthat the common aire is of an earthly nature when the North winds bloweth, andofacholerick, whentheEall wind hath do-, minion, &c.
Now touching che manner of the fhaping out of the fpecifick individuall, it may be demanded, why this catholick vivifying ipirit of the world, being but one, doth bring forth every fruit or birth according unto his kindc, and not all one. I told youDefore, that each fpecifick creature was radically created in his kinde , diiUnft and ditferent from one another, according to the will of the Creator , and was by the fame fpirit maintained and multiplyed, evermore referving the (hape of the fpecies or kinds which was allotted him in his creation ; and it lliould feem , thac God appointed, as it were, a cercain fecrec mold to fafhion ouc the potentiall crea- ture, before it came to aft. And for the beccer underlUnding hereof , we muft know, that there are four fpermatick preparing veflells , namely, two and two on afide, whereoftheoneisa venall velfell, andit illuech oucofthe'j'i?« from hence commeth the bodily fperm, made of the refinedfubjeft of the four ele- ments of the body , and is therefore the principle orrootof the Infants externall or body, and it is vifible, and is called Sperms. And the other is an arteriall veffell , and this is the well-fpring of the inward man , for it is the in vifible fire of life, and it is called Semen, which when the mixtion of both is made, doth dw^Uno other- wife centrally in the vifible fperm, then mans foul doth in the body. We muft ob- ferve therefore, thac as there are two veffells on a fide, the one fpirituall, the other elementall , fo thefe two in their defcent towards the telticles , do make by their fubtle implication of the one vvith the other , thac admirable and pleafanc web or plex to behold, which the Greeks do call Anajhrnofis • the which embra- cing and fecret weaving together of infenhble pares, iseffefted bythe artifice of that great builder, noconeIy(as the Anatomifts do think) becaufe that the red and bloody feed may be made white, but firft, that it might divide th; fpermatick fubftance in the venall veffells , and feminallfubftance in the arteriall , from the bloody mafleas ; well naturall , which flowethfrom the liver, as vicall, which fpringeth from the heart : And then that by this Dedalian labyrinth, the feminall form, being the microcofmicall heaven , may aptly, and according unco che fpeci- fick creacures true fimilitude, be mingled together , no otherwifc then we obferve the form of a thing to be, by a naturall mixtion pirfufed, and fpread over all his elementary (ubftance. A.nd without alldoubt, the fabrick of this Plexus ox Anaflo- w9/»iisfuch,asischeinipre(rionof fomenocable Seal, che which in a Man is Man- like, in a Lion is like a Lion, in an Eagle is after the lliape of an Eagle j and fo ac- ^ cording unco this imprelTion , which is occult, and fcarcelydifcernedby imagina- tion, the fperm is formed after the manner of clay , and is moiftned with his femi- nary nature as with water ; and by the vertue of thac divine fpiric which dwellech fecretly in it, is made a living creature in the womb. Thefe cwo natures cherefore are fo cempered cog;cher, according un:o rhe law of this vivifying nature , and che femen or invifible Ipiric of che aire, is fo agicaced and moved by che divine nacure , which moveth in chac fpiric , no ocherwife Chen che aire is wich che fpiric of the blower, chac che bodily vifible fperm is fhaped ouc , aftec che image of his creaced fpecies or kind ; even a? we fee a Mole ro make and frame ouc ic felt a houfe or dwelling place under the earth. And this is the work of the fecret fpirit, after chac this compounded and well mixed fubftance is caft inco che womb.
To conclude, allchac we have fpoken couching this animal fubjeft , mayeafily alfo be averred, and that without any offence of che vegecable kingdom; forche whole plant or tree did yet lie hidcomplicirely in the feed or kernell , andby the fame reafon is explicitel y brought to liglit, by the operation of the hid and fecrec
fpiric
i58 MojdcaUThilofojby, BooL z,
fp'uk of light and lite which is in ic. But I have ranged roo far from my mark , and that iti afubjctit (I fear) which will prove oftenhve unio fuch, ajj will not radically conhderthsf^ things as they are indeed , but after their fcnfe and thw wifdom of the world. I will therefore now approach unto the main point of our Difcourfe, fince thatlhave thus largely expreiVed unco you, the two principal and radicall pillars oiSymfAthy and Antipathy, namely, light and darknets, or form and matter, being that all love, and therefore 5;wD/?(/)j',proceede[h from light; as concrarivvife, all hatred, and confequently Am'ipaihjfy niuU needs Ipring and arifc from daiknels, whofefirlt-born child was Litlglum^ or Difcord.
The .Second B OO K.
Wherein thofe myfticall Irradiations which j^ringocculu ly from the tis^o forefaid oppofite Principles , Light and
Darl^efie,73^ith their Symfathcticdl and Antifatheticall ef-
feStsadsalfoy ihe reafon of each li
hk AttraBion of lik^ natnre^ y and adieus and
irafcible Exyutfwntnlhifigi of a contrary f^U i
rit , are deteBed and opemd.
The Argument of tliis Second Book.
THe Author having by diligent ertquiry , found out the ejfentiall root of Sympathy and Antipathy, as is already exprefj'ed in the fir ^ Book, where he proveth it to le but one catholick or uniierfall jimpLcity in ([fence, though of a mo-fcld property J quite oppofne unto one or other in nature and condition , no otherxrife i ban Fulunty is unto Nulunty : He thought it /. ot [uffcient to gather by circuMJiar.ceSy and conclude, oVi^ namely, that it is fo. And therefore in ihiS pre- fent Book he attemptetb,jvith the tighteji andh'ghejt firetched nerves of his UKder- jianding, to enquire andfearch out the hort, to mt, why, wherefore, and by nhat means , this duuLle aB is (hfjeminated tn the Unizerfe. Indeed he finds this lajl branch fo difficuh to Lefou/ulout by mortall capacities y that hee(leenieth it /.ufmall rnafier-piecein this hisrtfea'ich ^ and jor this reafontscontented^ tobedtrtBedvr guided into this difficul; path of fo profound a f peculation , ly the light or 'Pcie- fiar of fuch fuilime and reBified, loth The ologi call and C ahalifiicaltf pints , as haze rtceized the enucleation of fo great a doubt, from that highfji fpirituull emanation,nho is the omlyrezealer of deep andarcai.e m^fieries, ([ as the FroiAiet Daniel and the wife Solomon doth i>ffure us^) who,forafnuch as he is the (j]en- tiall ^Bor, loth inS^mpaihy and A/jipa>hy^ is nwjt able to defcribe and fet jorth this doubt, which men fo rarneftly hunt after, in her litelief colours. By the oi- fervauon therefore of the rules at.d axioms, as well of the holy Scriptures^ as lear- ned Hebrew ar.d Egyptian Ralbies,l:e halh gathered, That the eter/.all or dtzine and anhetypi call world , which hath r.eiiher beqtnninq^ nor end , dutli radically faring from o/.epmple ar.dcatholick fountain of Light 5 and doth ejfi.fe a decuple emanation, e/.ducd with a ten-fold property,into the t^-Jall cr Angelicnll world, vhuh hath its begmi.ingjrom the eiernafl one,lut no end. ^nd the a.iallwcrld doth in like manner pour out the fe ciizine a/,gelicall zehules, iniolhe temporallrtorld, whichhath both a ieotnijngand an end. So that the ethtrialUr celejliall region of the ttrnpcrall world , is w^a the (lore houfe or treafury of the divine irflucr.ces, from whence they are more or Iffe, according unto the Hilloflimwho fendetb thtmeut , difiilleddcun ir.to the ele- mentary
Seft.i. MojaicdlPhikfofby. i6^
rnentAry world, to effeB his command or pifafure, t ither for the good or vpeljave j or harm and dammage, of the elementsry creature. By this degradation therefore he perceived ^ that God fern out oi'ie efjentiall emanation i>y his word, of a multiform andfundry condition , that thiags might vary and differ in this world from one another^ and that the variety of properties in the mamfold emanation , or flowing forth of the divine vertue, ejial^lifheib an angelic all creature^ orfpirituall organ^ of a differing nature. And confequrntly he finds it evident, that^ being in the divine emanati- ons there are properties of a contrary fortitude ^ it mufi needs follow ^ that there are differing Angelic all fpir its ^ which correfpond in nature and condition untOi each divine property , under which they do adminifler in this world ^ fo that by thefe fpirituall organs, or angelicallinftruments, the beams and brightneffe of the eternall influence do dfcend, fir(lj into theftarry region of the temporall world , and afterwards are fhoured dorvn into the elementary fphears, and penetrate even into the bowells of the earth and dark abyffe, to operate the will of that eternalland radicall effence which fent them forth ^ bytehichrneans, the fpirit of fapienceis rightly f aid to he in the heavens above, and in the abyjje beneath, and to fill or re- plenijb all, and laflly to operate all in all. A^idlajily taketh into his confideration fome efpecial particular objeB^ well known unto the world, that by the experimen- tall enquiry, or fearching out of his hidden nature^ he might praBicall) maintain and ocularly piove that unto the incredulous world ^ concerning the mystery of Sympathy and eyfntipathy, which before he hadonely exprejjed and verified The- orically,or by fpeculation. The Load^one or miner all calamite therefore , is the mark at which he aimeth, or fubjeB which he eleBeth for this pur pofe , being that th* effeBs ofitsfecret and occult properties , do moft aptly correfpond unto thofe •/ the animal, vegetable ^ and miner all. Habere fore he preparethinthisBooka way^by the anatomization and ripping up thefardell of this marvellous ftone*s oc- cult nature , that thereby he might with the better f peed make his entry untofuch experimentall conclufions and comparifonSt between the one and the other, as fball he at large defcribed andfet forth in the third Book of this Hiftory , that thereby the nature and condition of the animal may he dif covered, and dernonflrated by that of the miner all. And lajily, for a coaclufion unto thif Book , he fheweth the folly offuch perfons , as being masked or overlaid with ignorance , do imagine , that any magneticall aBion can be ejfeBed effentially , by the devills artifice or power^ averring confidently, that the devill is able to effeB nothing , but bj natu- rall means , wl^ich alfo is rather ordained for the ufe of man , then of the devill > and confequently, that man which ufeth the naturall creatures , which the devill hath praBifedon to work wickednefje , is no way culpable o/Cacomagy , OS vain men would have it^being that the righteous ufe of the creature^ for which God did ordain it, ii not therefore to be re jeBed, becaufe the devill with his adherents d9 anrighteoufiy abttfe them, by converting them to mifchief.
CHAP.
176 Mefaicall Fhilofojly, Book z,
CHAP. I.
That Sympathy is the ojf-fprhig of Light , as Antipathy hath Us hginn'irtg from
Darkjiefs : 7 he Etymology or true figmfication of both words ;
as aifo the natures of them bothy are herein defcribed.
Ince the radical and effential Unity, with its two oppoUte
branches or properties, which are the charafters of his Nolun^ ty and Folunty , have in generall terms been thus evidently defcribed unto you, with the two catholick effeds thereof, namely love and hatred , andall thofe palTions as well fpiri- tuallascorporall, which are derived from them, whether they be good or bad, in refpecl of the creature that fuffereth: I think it now mo to anatomife the fecret bowels of that Sympathy and Antipathy, which is not one- ly feen and made manifeft in naturall but alfo fupernaturall creatures by effeft. For no man of learning can be fo ignorant and blind, being inltrufted by daily ex- perience, (which is the mother even of very fools) as not to difcern the hidden miracles both of heavenly and earthly things, daily fhining forth in Sympathy and Antipathy, that is, in concords and difcords, which are caufed, by reafon of a fe- cret league or friendOiip, which is betwixt them, even from their very mixtion in their firll creation ? But before vve prefume to enter into this profound difcove- ry, it will be requifiteto lay open the fignification or Etymology of them both, that thereby we may the better conceive their dilliniS natures and elfences.
Syn^p.iihia is a Greek word, namely GDju-sra6ti'«, and is derived from cvv' , ide^, u»a cum, o: one with, and Trcc'^©^ that is, pajfig or pajfwn , which proceedeth from ihQ.'WtihfnciGycd\.c.patior,ox I ftijfer, zs Amipathia is compcfed of ai/rii.e. con- tra o: again ji, and ixdi©^: So that the firlt imports a paflion,bred of unity, concord, and love, rearmed more properly compalTion ; and the other an odible palTion, mooved by two relifting and fighting natures, of a contrary fortitude : I may therefore rightly define Sympathy to be a confent, union, orconcord, be- tween two fpirits, fliiningforth,- or having their radical emanation from the felf- fame or the like divine property. As for example : All creatures that participate of thofe benigne emanations or beams, which are fent out from God , by his An- gelicall Organs into the orbe oij.'fpher, are from thence emitted down to the earth, and are conferred upon a multitude of creatures, that were c reared under this pro- perty; which, for that reafon, do fhine forth and emit their beams unto one ano- ther here upon earth, lovingly and joyfully, namely becaufe they proceed all from one root, which defcendeth unto Jupiter: alfo fuch as are friends to Jupiter, or like unto him in condition, fend down influences in creatures, which are acceptable unto fuch as live, from their nativities, and are fullained and have their complexi- onary faculties from y«f'«r, and therefore they fend forth beams of friendfhip or benignity unto one another, as are alfo f^f»«i-, &c. But contrariwife , wheretlie influences which are adverfe in property, or of anoppofit divine emanation, are fent down unto the Planet iW /Vfr , and from thence are poured out on creatures beneath, there will be ill and unwelcome encounters made between the fecret emilTions of thofe creatures beams : So that one by a na-» lur.ill inlHnft doth feek ro fly and efcape the encounters of the other , orto refill and fioht againlt the other, as fhall more largely and plainly be expreffed unto you hereafter. But becaufe the generall caufe of all Sympathy and Antipathy , is a hidden and fecret emanation, or fhining forth by emifiion of beams from one crea- ture unro another, it will bemoft requifire for us, tounloofethe fardle of this profound bu'^nf^, that we m^y the plainlier behold and contemplate the fountain and root of all berimes and eradiarions in generall, and thereby unfold and I'y open the mvfti -nil reafon of their difference , and follow their exrenfions , even f-'omrhe root, untother^un -k , and from it unf^the boughs and branches, and fromt^hofeb-an hes, todefcend even unro the individuall twigs, which nourifh and fofter an infinity of leaves, and bring forth fruit in abundance.
CHAP.
Sed, 1. Jidofakall Pbilojofby. 171
CHAP. II.
How and by what Atirl(>:ites or properties the Hebrew Rabbles , and profuundeft
Cab.tlijls doproove, tha. c.mrariety of Katares doth proceed from
one cter»allEj^ence J as from the root of nl things.
IT is mott certain, that as there are an infinity of creatures of divers natures, in theuniverfallmachin; Soalfo everyone of them was varioufly hrft created, and then generated and maintained after gc:neration, even untill the day of their corruption, by fundry celelHall influences , or many thoufand of varieties of beams, defcending from above. And therefore the wifelt amonglt theCabalilticall Rabbies affirm : Quod n en (it alia planca atit herba inferitts, chI non [is fiella in firma-
mento,qit£ percutiat earn &dicat ci,Crefa:That there is not any plant or herb here beneath, *'«''''''»•
,■,',,' ^ ■ I r ■' ; ■ ■ r ! ■ ■ 11 J ■ ' Art. cab. lib. 3.
which hath not a Star in the frmament , to i?eat on tt with bis tn\Uisncey and, 04 it were
to fay unto it, Increafe or m>fllply. Neither do the Scriptures appear to be repugnant unto this their opinion, as hereafter Aiall plainly, in his convenient place, be ex- preffed. But becaufe the radicall indication of this matter, requireth a more pro- found fpecuiation, it will be molt necefl'ary, for the Reader's better edification or inllruftion, to make a diligent inquidtion after the depth of thisMyftery, name- ly, firlt to difcover how all Creation was effected, by the fending forth of the beams of God's eternall Light, and whether that Emanation be of one or divers and manifold, in property.I told you and prooved manifellly before,that all things were in the beginning created by one eternall Spirit of Wifdom, which was fent forth from the infinite Fountain of Light, in the fli ape of an emanation, eradiati- on or effluxion , to inform and inadt all things explicitly, which before were con- rained complicitly in the divine puiffance of that everlatting Unity, which in it felf is all in all. I prooved it by thefe exprefle places in Scripture: Solomon calleth Sap. 7. this holy Spirit of difcipline the vapour of God's [■'^rrtite,aud the fncereertianation and effluxion of h's brio htnefs^and the Jplen dor or beams of his D viye Llght^and the mirronr ivithoHt all fpot ofhls£ood»^ff-A.ud Sz.Johnh'nh that in theif'ord Is the life of all thinas^joh. i. 8. and that this Spirit ivas Lig ht in nhich was no darknefs, and that by it all things were Joh. i. m.ide, and without it nothinir was made. And the fon of Syrach: That it came^'^'^^^^- ^- 2*. forth of the mouth of the MjjI High. And Solomon, That it was with JEHOVA in^'^^''' ^• the beginninq^of all his rt-aies^ in the creation; and was that holy Spirit whereby hecom- pofcdor madcallthings in the Creation: and therefore it is apparent , that it was by the emanation or fending torth of the caiholick oruniverfill b;am of divine Light, that all particular things were diverfly framed, (haped, and animated, and that by a many of (treamings forth of more particular beames of light, proceeding by multiplication from the root unto the trunck or body, namely from the Unity, fountain or head, unto the generall emanarion , which may rightly be compared nuto the body of a tree, forafmuch as f'om it ali bowghs, twig'^, leaves and fruit do fpring: and as in this progrefTion the trunck of the tree doth immediatlyifTue from theroor, and yet is continued with the root, which is the beginning; fo the di- Rf«cWjn./;i.j. vine emanation inlikemannerproteedeth directly from Enfeph or the founiain orf'e ^^'f. "*«'. root of infinity, by the way of emanation not divided or feparated from his eter- nall Originall : and by reafon of this his emanation, the Spirit is faid, to bs the fir/} created before all thing-s, as the trunck before the boughs , twigs, leaves or f.uit. Sothat in refpe£t of his effentiall exiftence he i^ eternall ; but in regard of hisema- nation into the world , he is , faid tobeiviall, that is to have a beginning with- out end , and therefore becomerh the head and Pimce of all the sviall world , I mean the Angelicill crea-ures. VVe proceed therefore in the progreflion and mul- tiplication ofthisuniverfall emanation, thus : From thetrunckof the tree iffueth thegenerall, fpeciall, and individuall branches, whereof the moll Itrongeft (af- ter the trunck ) are all armes of the body, thi next boughs , then twigs, and lalt- ly the leavs, err. To this we compare, in our Angelicall or xViall world, the divers ftatibns of the Angels, alTigned untothemaccordinguntotheirdignity and riches, in the divine influences, which they receive from the root or fountain of Light, by the mediation of their body r/)?-,;/? fefti. And for this reafon it is faid, that, He is the Imaqe of the inv'fible God, the fir fl bjaoiten of aU creatures : for in hhti are Colof. U 13. male all th'.nfs, bothinh?av?yi andeirth, as well viftble as inv'tfib'e^ whether they a^e Thrones y or Boriiinations, or V ot: flats s^ all by him and in him are made , and he is be-
Z a , foxe
i-ji Mefaicalt Pbilofophy. Book z,
fore a!l,4» dall conftft in hi?f:. So th'at all Ang^lls do no otherwife proceed immediate- lyfromhim, and are cone inuate with hun, than the branches of a Tree proceed from the body thcreofibut as vvefee,thac the greater annes of the Tree are ncerer ia diltance unco the trunck,and therefore are more fublianciall,and llrong,and beau* tifuU, than therell; foarethete Angels ofthcHmpeiiall or fuperceleuiall heaven nearer to the body , towir, ibeevcrlallingltream of light, and therefore more rich and abundant in divine lighr, and that by degrees and order 3 according as they are nearerthefaceof the divine elfenciall influence, that beitovveth that moil excellent light and glory on them, to deck and adorn them with fo perfect a fonnall beauty and exigence. And as we fee, that each main arme of the tree hath adimen- fion in longitude, in the which as icdepartethfromthebodyof the tree, it waxech leflerandleffer; foeachofihe nine Orders of Angels areof a lefle proportion of light than other, and their preheminence in light is ever more di;ninifhed by little as it is remote from the body that giveih it that light and life. Then as we fee the lefferboughes , which by a fubdivilion do proceed fromthofe armes of the tree, do immediately fpring out of them, but have a place dillinguillied from them, although they are continued, and no way difjoynted or feperated from them, either in fubHance orellence : Soalf ^ the Olympickor iEtheriall Argells , have their lights and fouls poured out from the Emperiall dwe'-Hy , and rhac according unto feverall meafu res ; and again, they fend forth thei beams or bnght effluen- ces from the (larryOrbes, which they poffefle and illuniinare, unto the elemencary fpi.irs, which have dominion over the winds, with thei-- legions, which we compare unto the many twigs which fpringoutofthe faidboughc- •• for as the twigs are fmall in Tub lance in regard of the bough, and yet are ontinuate unto the bough , and have all one narurall life; fo thofe Angels are nor fo illuminated as the Olym- pick SpiritSjas alfo the Olympick Spirits are not fo bright and affluent in divine ri- ches,as thofe angelical Intelligences which approach the excellently-brighr throne of Eternity. All this inefFectwemaycoUeftfrom theFathv.ns ofthe Church, (for
Dionyf. ds Du St. Dionyf. faith ) That an Angell is the image of God, and che fliinmg forth of his
Vina Kom. /;6. hidden light, a mirrour pure and mort bright, without fpor , without wemni, and
*• without defiling. And for this caufe he calleth the Angels, v4/ff-
mcfi clear Afjtrvrs , receivingthe hahtofG idt, arguing thereby , that theyarethe
Wild. 7. images of the catholick Emanation, from whence they fpring. For Scriptures f^y , that the Sprit cfwifdom is the briglnnejfe of the eternal I light , a gjajje or mirror of the majefty of God, witho-^t fpot, and the imuge ofhii Goednefje. And Bartholomew fai rh ,
BirtUl lib, 6, That an Angell taketh his hidden light from God by influence, and fendeth it foVth untothofe Angells whi.h are ofa lower order or condition. And ^^wj^wnnd Da- mrtfcensiiy , xh^\. Angells are inielle^tuall lights , receiving their light from the fir ft li{ht. Again, ^J«/)fl/»w rvhich thej fend{orth. Alfo they are called /^ifr}- iJ/z'ifrj-, by reafon of the bright infiu- cnces which they receive, and fend forth to thofe ofa lorver region, Alfo St. Dennis faith, th^Lt the higher Ordes receive 'mofl flentiottfly the light of God y rvhich afcertvard they impart by infittence tmtofuch Spirits as are lower. Andthi^ Latv u obferved i» the Odsr ef Anirels , namely^that fame be the fiifi, and fome the fecond, and fame the lafi. For this catife therefore the SERA PHI MS are Angels , fo called , becAnfs they a-efaid to burn and be feton fire, b] reafon of their inimediate pre fence bsfre the face of God. But letting all thefereitimonies pafle, we are inflruftedby many places of Scripture , that Anoels are brhht ihimng lights ; that they are above in the third heaven, attend nq c» the 7 krone ; tl>at there are feven which are Prcfidents in heaven , as there are feven Candhflickj vhich irr.port the feven Planets ; and that there is one great Akoc th.ttis head or maflcr over tfiem all^ which held the feven fiars in his hand. And ih.it there are
ApoC. 4. fc^y Anfels which have dominion over the four tvinds , nho have power I' hurt the
earth a>i at he fens : A ndth.tt they arc commanded and over-ruled by one great Anq^el , who bcarcth thefoveragnfealofprefervation. And that there is a Prince of da kpeffe,
EpheC 6. fpfjg If fljat oreat oppoftte fpirit which hath dominion in the a'.re- And that thrre are as veil deadly , as hurt full Principadities^ Poteflates , and Govetnours in this world, which tire adverfe unto Gods creatures, as good An q els, or Angels of light , which are friends tinto them. To Conclude, the muttiplicable fruit o' feeds we compare unto the flars of he.'.ven, and the leaves unto the creatures below, which have their natures and mutations, from thofe internall or fpirituallorganicall agents. So thir we may fee, th:it Eternity givctli life unto evinlity, andcviality unto temporality. And as we fee that in the eternall world , the Firll Perfon addeth a beeing un'o
the
Seft. 2. Mofaicall Philifofby, ifi
the Second, and the Third proceedech frotn them both ; fo the xv'iM or Emperiall Angells, poure down the influences of life into the Olympicall orheavenly ones ; and the Olympicall or ftarry fpirits do fend them down on the Elementary. In the fame manner , the Emperiall Spirits are the foul or life unto the Starry or^the- riall heaven, which animateth by his influences the Elementary , andthe earth is animated by them all.
Thus therefore we fee , that God operateth by his divine organs varioufly, all in all, which being well underltood in the firit place, we may boldly conclucle, that alfo all the peculiar angelicall lights , do proceed from one and the felf-fame catholick Emanation ; ardconfequently we find, that the diverfity and oppofition of their natures, proceed from the multiplicity of properties , which is in that •Ge- neral! emanation , proceeding from the throne oi God or Unity before all beoin- nings. Andthisisthe reafon, that thiseternall creating Spirit ofwifdom is tearmed by Solomon, Unicus & mttltip/ex, One ar.d manifo,d;OY\t{l fay)in regard of his eflence, Wifd, 7. and manifold, in regard of the multiplicity of its properties, by which it worketh varioufly, and fometimes by oppofition in the world. But all this is excellently expreffed by the learned Cabalilticall Rabbies , inihedefcripcionoftheir Nume- ricAll or Sefhiroticall Tree. You mu(t therefore underftand, that as the my (Hcall Theologians did obfervebut ten fpeciall names or attributes, which were afcribed unto God in the Hebrew ^h\t,air!>prietate • fo they did perceive , that each of thefe did import adiverfe operation to be eflfeded ; fo that the Hcbrewes did '-all upon this or that Name of God, mentioned in the holy Text, according unto the nature of the feverall necelfity they had of God^ adiltance. And though they col- leftedby thewordofGod, that as the Divinity or Godhead is but one inte'-nall immutable effence, and therefore hath but one onely eflentiall title to be exprefled by, namely, TetrAgrammAton^oi Jehova, whi.h is his unfeparable nanie,fora[much as it is appropriated unto him onely, for it includeth ( as Rabhi Mofcs the ^''ypti- an hath it) and argueth by a pure fignihcation, the fubihnce of the Creator, with- out any refpiiit or participation that it hath unro the creature; yet nevertheleflfe they found, that the other names afcribed unto him in Scripture, do note or fio- ' nifyGod , as he participareth with his creatures, or as he hath relation unto things that are created, and confequently are known by the effect of his works. As couching his effentiall name, it was had amonglt t he H'ibrewes or Jewe?in that; high eiteem and reverence, rha: it was never uttered but in the Sanfluary, and rhac by fuch PrieHs, as were confecrated and made holy onely unto the Lord ; and then it was pronounced in that Benediction fvhich the High Prieft uttered in the day of fefting. For this reafon that name was had in that honourable regard , that it was never rafhly Ipoken or uttered , becaufe (as the faid Rabbi /^/o/f^faith) denetat De- -ftm ejfe O" fnijj'efuperomnem ejfemUm cjitf-vcuHs ^atitcquam ullares elj'et^exiftcret : It im- "•fortei h -, that God is and was above any eJfeKce , forafmttch as he did exijh before that any thiko rcoiexiftemvi the world. And rhis wa'^ that pretious Name of God , which Mofes was fo dcfirous of him to hear and know , when he received from hinj this anfwer , mn% Hoc eft nom Which name is fo pure and fimple,that it cannot be articulated, or compounded , or truly exprefl'ed by mans voice. As for the other denominations appropriated un- toGod,they do not expreflehim according unto his Elfence, but onely in refpeil of his works, (as is faid namely, as he app^arethallin all, and exilteth in all things. Wemuftunderl^dthe-refore, forour better inftrui^ion, that feeing the Divine Nature is and operateth in all created things, as alfo wichouc them, (for he is the center of all histreatures, whofe circumference is not robe found) in this regard his eflfential name Tetra^rarnmaton is the common agent in every bough or branch, of the Sephiroticall or Cabalifticall Tree , andhath thedominion or preheminence over all the trunck or body of that Tree; and confequently all the other ten names are alTigned unto it, as having relation unro the p; operties or the effects of his mul- tiplicity of vertues or actions, in one individuall eflence , and therefore all the reft are fubjed unto ir, and are wholly comprehended within it , for it containes the property as well oiNolsmty as l^oliimj^ of privation as polition, of death as life , of curfingasbletTing , ofevill, in regard of the creatures, as good, (though nothing is ideally bad in him) of hatred and difcord, of love and concord, and confequently of Sympathy and Antipathy. All thefe oppofite effefts are teftified by Scriptures to fpring from one eflentiall fountain, forafmuch as it comprehendeth the power of life sap, i6.it. And death, and induceth H)ito the brinc'i?^of the grave, and reduceth or bringeth back^a..
gain
Pfal. 9. 6. Ifai- 1 Job J
Deut. 27.
ly^ Mofakall Philofopby. Book 2»
?4«« ;,';:« /i/f . /; is JE HOFA that is lig In, . ife , Md hea.'. h, mo. it ii he that ajfli Elc- h Pfal. ^^. I. with d.nk^iejfeje.ith,a>idf!ckj:ie(fe. It ls''jEHOFA that is gmtious^fHil ofmifcrlcordyAnd I Sam. z. 6, that extendeth his bcniirnity a:id mercj unto all hu creature s, And it is he ih.ft is iiugry a»d pral. »4?' rei;ere airainfi nations, and doth dejho/ the wicked, Ii is he that repreher.detb in hu ange) ■, Pfal. 9. 6. ^^^ chajlifeth in hi^ difpleaf^re. And it is he that n gracioi.s and ths onely Saviour. It is Tob i. ' he that woundeth and heaieth aga'n. It was JtHOFA that il.nanied to fend vex-
qeance, vexat'ioxy and death on the difoBcdlerit. It ts he that cattfeth the flngtte, the cen- "Jitrnpt'icn , the (>n7n.'ng feavour, the lefrofj , [cabs and boiches, erne, od' , and sticers of Egynt. It is JEHO^^A that jlr.keth mth nnuineffe and bimaneffi. . It is he which ca/ffeth fear & a trembling heart^yca^jhorvereth doivnfurruw^vexation^tifKidity O" fad milancho h as in Deuteronomy we read of,5i confequenrly produccrh antipathy and dil'cord. And Exod. 13, ay.Concrariwife, Itis'jEUOyd that btlfoweih bsneddhonS or i>icffings on h.s creatures. ' He blepth the bread '"-'id drink, that the crertHre rafieih , for reJeUiciJs caufc j fo that they treferve ,and do not deflroy. And it is he that removeth and taketh away all difeafes , banijheth fterility from the earth, and mtiltiplies the dales of his creatures, and by conft- ir ■ 4« ^- ijuence is the caitfe of loving Sympathy ay/d Cbficord, To COitc\udii,\t\s JEHOf^A, the oreat God of "ods-, that formed light ^ and created dark^nejfe, made peace or love and con^ cord, andproduced evil! and contention or trouble , as che Prophet tearheth US. Now foral'much as this effentiall Unity did bring to light rhefe contrary efteds, by op- pofite properties, therefore did the iecret 1 heologiansafcribe unto him divers ge- neraUnames,vvhich they gather out of the holy Writ, and are appropriated unto himj according unto the effedls which follow them, whereof fome encline to dark- nefle and privation, others to light and politionjfome tofevericy, and others argue the fruits of his benignity; fomeby a deprivation of his a£t , whichhappenethby a reflexion of his beams in himfelf, produce the eftefts of darknefl'e , namely, an ef- fentiall frigidity, and flupidity, immobility, congelation , contraction, &c. O- thers by an acluall emanation from the center unto the circumference, do gene- rate the cfteils of light, as are motion , heat, dilatation, fubtiliation, Sec. I will therefore rehearfe or reckon up unto you , thofe divine Attributes whic h are af- cribed unto the facred Effence , in order as they are numbered in the CabaliRicall Tree, from the which the divine beams ofdifFerent natures dodefcend, toaccom- plifli thevarious willprvolunty ofhim, that fendeththcmforthinto the world , to aft and produce a mulnpliciry ofeffefts.
The firit name therefore of the Divine Attribute is £/*/>/; , and this Attribute importeth the fountain or originall of all creatures , and the foundation of miferi- cord and clemency , becaufe the effluxion or eradiation that fpringeth from this h,ead,isfullofgrace,andfpareth all ;for it argueth the Father ofpitty.and miferi- cord,andtheGod ofall confalation , unto whom our Saviour bids us p-ay in this form, Our Father which art i» heaven, dl c. And hereupon it is elfe-where laid, that the Father jftdgeth no man. Again, it is the part of a Father to deal favourably and mercifully with his children; fo God under this Attribute is eliee- med to be the Father ofall , and is therefore benigne and merciful! iinro his crea- ture^, according to i his of S"lomon, Thy creatut es might fall and perijh by the perfecn- tionofthyjifflice, an I b: ventilated or blafiedb^ the fpirit cfJiy pftijfance, Bitrthott Sap. II. hfi.fl difpofed allin number, weight, andmeafure ; forthatthou canjl do mttchwas ever
prefemt with thee. But thou haft therefore pitty on all , becai (e thou canfi do all tbinns. And thna dJjfcmbiC ft^ the fmsofmen, that they might waxwife andamend; for thru lo~ ve/l all thin>rs that are , a'.dthou dofi abhor n-jthu.g that thott hajr made, nether aidfi thoit ordain any thin it fo hatT it. Could any thing exifl which t hou woffldfl mt hitve to b: ? 0- c^'ft/dit be piefcrvcd, if thou ddfl not fend it the means of its bang } But tb>!4 fpareft' all thmrs becimfe they are ih.'ne , OGod, which art the lover of fouls. Lo this is the fruits of the name Ehieh, namely, to create andbeget all things as a Father, and to havea careof rheirprefervation inhispaternall affedion. For this reaion there- fore, it is the Prefidenr of the Capitall or radicall bright porre, gate , branch, or numeration, csWcdCheteroxCorona , which is the root of the whole Tree > by which, and through which 1 the clear beams, or lucid and facred emanation of JEHOVA, in his creating effability, or politive volunty, doth defcend un- to the creation of all things. For Ehieh fignifieth the father and root of all creation.
Thefecond cognomination cf JEHOVA in the divine numeration , orfpheii- lallTree, \9.JAF1 ., which imports the bleffcd and graiious emanation of the world,andextraftion of the humid or created nature)namely the w.acers out of the
womo
Seft.2. Mofaicall Philofopby. 175
womb or bowells of the dark and deformed Chaos : and rherefore the Cabalifticall port, by which thde active and all-operating beams do defcend into the world , is called H..c/j>w meaning of this Divine Emanation , fpeaketh thus: wlien jEHOFA dcd frame Pmv. 8. andfajhion the heavens , when he did ejiab/ijh the fountains of the Abyfs, when hefavc limitSHtitothe Sea^ and did appoint a foundation unto the Earthy I f-Fifdom was with him as a helper to compafs all things. And we mult note that this name Jah, whofe influence or emanation is Sapientia or fP'Ifhm, appeareth fometime to be converfanc as well about the efl:"e6ts of feverity, as clemency, although it happen but feldom. And therefore JEHOVA faidof the Angell, which was appointed for the con- ducting of th^i/r^i^Z/w through the Defart. Ne exacerhesetim; quia non feret de- - , fe£iionemveflram, iiamnomenmeum ejl in eo: Do not difpleafe him; for he will not ° * endure your defections or errours : for my name is in him. Whereby it is evident, thatp this princely Angell, which is taken for this Emanation from Jah elfewhere, " hath a double property ; but his greatell inclination is to preferve the creature which it made-
The third cognomination is £/o/;/» fleftingbeames of his property do ilream forth, is called in W^:q\s Binah , in La- tine Prudentia, in Englifh Prudency. And this name Elohim , according to the Cabalifticall interpretation, doth fignifie fear, and terror, becaufe they have ob- ferved that by this property or attribute of God, there happeneth unto ^^ch ^fci^l- world, punifhments , and liratagems : for under this denomination JEHO- ^ ^^' VA doth exercife his power, as well for the fudden alteration of the world, as unto the punifliment of the wicked. And therefore the Spirits which do receive this divine influence, are called Been Elohim the fons of Elohim , which are his in- ftruments in the Elementary world , for the etfefting of his will in this property. By virtue whereof, alfo the commotions of the waters were made in the firlt cre- ation, and the produftion of them out of the dark Chaos : which was not effe- cted, but by the extream contradiction and oppugnancy which happened between the fire and the water , and confequently not without the dreadful! diffennon and warreof the Elements, caufing terror and many thundering commotions in the dark abyfle or deformed waters, when each word hiat was divinely uttered : For it was by the Spagericall or high Chymicall virtue of the word, and working of the Spirit, that the reparation of one region from another, and of the diftinction of one formal virtue from another, was effected or made •• of the which bufinefs the Pfalmi(t meaneth where he faith : By the Word of the Lord the heavens were made, pfji. 25. g^ and by the Spirit from his mouth each virtue thereof.
Ye may therefore perceive, that the whole power of the Cabalifticall Tree , is comprehended in thefe three firft branches , no otherwife then the typicall world iscomprehendedin the Archetype, which cbnliftethin a triple property , mod aptly referred unto the Trinity of Perfons : For therein the intelligible world doth import, that whichfeaven doth in this material! and watery world: For 2 is the root of Matter, as 3 is the root of Form. As therefore i is the formal! root unto three, andthemateriallroot unto 2: So verily is 2 the materiall root unto 4; and therefore 4, whichis theSymboleor character of matter, and 3, the figure of form, being added together, produce the univerfall fubltanceof the world, confifling of form and matter : we mult therefore with diligence obferve , that ihofe three firlt denominations, dobelong unto thefe properties , whereby JE- HOVA did create the three firlt daies work, wherein the whole world, with his heavens and elements were created, and received their due politions.
The feaven following branches of the Sephirotical! Tree, do appertain unto ihofe various alterations ormutations, as well propitious as unfortunate, unto the creatures, which do befall them in this world, being thus compleated and fi- nifhed by the virtuous properties of the three precedent emanations or ftreamings forth of the divine beames. Wherefore the fourth branch of this Tree, hath for bis Prelidenr the gentle and mercifull attribute of God or.JEKOVA , called EL; whofe bright port, numeration, orchannell, by whichitpoureth forth it^ besmes into the world , is for that caufe Ityled Chefed in Hebrew , which in Latine is C/(fWf»f/^, inEngli(liC/fw^»r;, becaufe the divine influence which flii- neth out of it is full of orace, benignity, life and poodnefs, as by the con(e- quence it (hall appear. For it is the fountain, from the which the good and fortu- nate Planet Inptter receiveth his benevolent Emaaantion or beams of life ; this
name
i^^ Mofaicall Pbilofofby. BooL i.^
name therefore Mofes ufcd, for the healing of A/iriam, when (he was made leprous for hcrdifobedience, faying: Elnaraphana la: De:ts gratm, qa^fo fa»aiilam.
The fifth name, which is afsignedunto the firit branch of the CabaliUicall Tree, is cz\\tdElohimGibbor,3.r\d it is an attribute which fendeth malevolent and unwhol- fome influence down unto the creatures , making diflurbances and troubles in the world , by Thunders, Lightnings, Comets, VVarrs, Contentions, Anger, Pe- ftiknce, and hot difeafes , &c. And the celelHall magazine of this influence is the Plane: /I '/^r J : for this reafontherfore the port or channell, through which this fiery influx doth immediatly flream forth, is called in Hebrew Gehitrah , which importeth power, force, violence.
The next bramh or numeration being the fixth, hath for its Lord, the name E.'oack, whole influxion or emanations are full of life and golden beauty , and therefore the crunck or port by which it palTeth , is rearmed 'iiphereth in Hebrew, which noteth, Grace, ornament, beauty, and delight. By the golden emanation which flovveth from this channell, the viable Sun of this world receiveth his bright be?.my, and is adorned with that admirable vivifying virtue , which by effe doth manifelt and teflifie it felf unto the whole world. And this is that Grace and ornament of which /ob meaneth, when he faith: Spniftfao ornavh cxlos: He adorneth the heavens with the beauty of his Spirit.
Thefeventh divine cognomination or attribute is JEHOV A Sehoath , which is as much as to fay J the God of Armies, the God of jubilation , reft, and perfecti- on; &: thereforetheport or channell, by which his beames or irradiations do pafi, is called A^f/^i^a^, which fignifieth triumph and vidory: asalfo JuAice, Charity, and' Love: and therefore the influence of generation, and multiplication, and delighc iflueth from this emanation, which maketh the rowlmg Globe of the celefliall Venus his llore-houfe.
The eighth name is Elohm Saboth or Dens exercituHtn , the God of Armies,and his port or channell by the which he fendeth forth the influxes or beames of this his property into his ccleliiall treafury , which is the Globe of Mercttry , is called by them Hod^ orpraife, honour and formofiry; by which afterwards he operateth iin this property, by his will on the earth by changeable and mutable etfefts.
The ninth, £/(^ Godzandhisnumeation, or the gate or channell by which he fendeth down his bright influences, is called /f/o^ that is to fay, the bafis or foundation, Redempti- on or re(t; and thefe are received by the Sphere of the Moon, whii.h isas werethe celeftiall earth : unto the which all the influences in general! do fall , and this is the reafon that it is fubjefl; to fo many and divers mutations. The effefts where- of, as well to generation as corruption, is obferved on the Earth and in the Sea.
The laft name or attribute is Adonai, or Dominus ; and his port or gate by which he fendeth forth his illuminations or the aftive beames of his nature, is rearmed by the Hcb ews /J/«/ porteth fcverity and fervility unto the creatures, through Gods anger and wrath; and his influxion is directly into the Elementary world.
By vvhich coUeftions and obfervations of the wifelt Rabbies, we find that in rhefe Ten generall properties of God, fignifiedby the ten attributes unto the Divine Effence, all things in the world, be they elieemed good or evill ; or pofitive and p-imitive;or concordant , and aimeable, or difcordant, or odi us; or in a word either occultly or manifelHyoppofit, or elfe concurring innatureorqualiry un- to another, do originally defcendtromthij fountain of Unity: whi.h though ic be one in cfTcnce, is neverthelefs manifold in p-operty , and that property is there- fore divers anc* altering, according to the multiplicity of Volunryin the Fa'her, or foimrain rhat fenr it our , according unto whofe mind all rhings as well con- cordant as difngreeing, are ordained bo'h in heaven and in earth , and that by a muUiplii'iry of fpe'.i.Ml emanations of different qualities, from that eternall gene- rail catholt kefflux'"on , and every of rhofe fpedfick emanarions do branch them- felves.ig.i'n i'lfoan inhniry of individuils, even as ten may be multiplied , iniffi- Ti'titm : Sotha' everyone of rbofe fpe' i*^rk p'operties, dofliine forth from the Statin hf.nvcr, as well fix :^s errati- k wh'.h's their receptacle or flore-hi'Bfe, un» torn infiniry of earthly prdwarerycrcTii res, which are generated or do grow up- on rhe em h, and under the cairh, acco'dirg un'-orhe influences of rhcfe Planets and fixed Starrs over creatures, be they animal, vegetable, or minerall. And the
reafon
Sed, il MofakaJlfhilofofhy. 17-7
reafon why the Divinity, created or Cenc forth one fpecifick eradiation, fo con- trary unto another, was, as well for the prefervation as defhucftion of the crea- tures : For as the lalt effeft of each of thefe contrary emanations or radious efflu- ences, is theCreation, or generation, and prefervation of creatures of their own nature and condition : So alfo are they to be applyed, eitherfor the prefervation or reitauration of the decaying creatures, namely when we apply any venomoufe fimple, either animal, vegetable, or minerall, to expell a dangerous difeafe, or to poyfon a nature, which is found; as, in the animal kingdom, js the venomoufe Vi- ver. Scorpion, Toad, Spider, or blifteringC dom, the Somniferous and (Uipifying Poppy or Opium -^ the fearching and infla- ming or burning FlammMla ATnd Etiphorblum; the fretting Scamony; the vomiting Groandfe/l , D.ijfadtll f -^jfera Bacca, Bears-foot, Tj^iwa// , and the venomoufe Aconite. In the minerall ranck, the corroding Afnlck^; the quick, peircing, and infecting Ottick^-Ji/ver and Sni^ imary ; the deltroying Refatgar-^ the vomiting An- timony, andfuchlike, whichhave all as well the property, to take away dangerous difeafes,3s to bring them: For in fome cafes they take away dolorous maladies, and in other fome, they bringthem quickly , andhatten on deftruftion upon the creature : So that all things, in fome cafes, both wound and deltroy, and in other- fomethey heal and cure; yet unto him, that fent them the beams and irradiations of their form from fomi of his particular properties, they appeared all good , be- ing they were ordained not onely to heal in his benignity , but alfo to deftroy in hisfeverity; and to conclude, to effeft his will one way or another , even as it pleafeth him, who onely worketh elTentially all in all. And therefore Solomon ^^^.n: faith: Ceuldany th'ingexifiwhichthonwoHldefi not have to be> So that all is good unto God, although unto wicked men which fuffer them, they may appear bad. Opera Domini univey fa, (faith the Wifeman ) bonavalde : Alltbeworkj of God mre ^ ■^ ^ very good. Bona bonis crea afunt ab initio, fic nequiffimis bona & mala : Good things Ecclusij^ijo.* were createdor'ioinally for (Toodmen, but to evill men they were in effeH: good and evill. i
There are Spirits created for vengeance, and in their fury they execute their tor- ments : in the time appointed they poure out their virtue,-and efiFeft his furie that made them, namely warer, hail, the teeth of bealts, as of the Scorpion and Ser- pent, &c. All t-h-fe re Joyce to execute his Commandements upon the Earth, &c. Even for this caufe therefore, namelyforthe fecret oppolitionof natures in the world, originally proceeding from the ftreams of thofe variable properties, which radically do fpring from that oneincomprehenfible Fountain ; Love and Hatred, and confequently Sympathy and Antipathy were created to jullle , and as it were flioulder one another in this world, as well generally under the titles of Light and Dark, as particularly in that friendlliip and hatred, which is obferved and telHfied in Scriptures, to be firrt between the very Angells themfelves ; then amongft the Starrs which receive thefe oppofit naturesfromthe Angells; and thirdly, amongft the winds and Elements , whichhave their fpirit of contention from the Starrs: and laflly , amongft thofe compound creatures, which are compofed of thofe Ele- ments , by theaftivefpirits ofthe winds. But becaufe amongft all other oppofire qualities in the world, this Sympathy and Antipathy are moft occult and hidden; (Forwhereas we can produce the reafon of contrariety of Elements, from their manifert qualities, namely cold, heat, moifture, or drought; in and for this oc- cult oppolition , we find not diftinftly any fuch elementary ground) we will dive fo farreas our fteril capacity will give us leave, into the bovvells of this Myftery.
CHAP. III.
Here it is demonflrated, th^t the occult aEl ion as well of Sympathy as Antipathy ititrea- tures, proceedeth from An ^el'icail irradiations or (hinings forth; that is, by ths emijfionor ejaculai'ionof their fecrethsams , the one againft the other, out of fuch creatures as are created or genera- ted t^fder their DominiefiS,
SUch as are well feen in the MylHcall Theology, afHrtn , that Angells are all o^fteuMn.lib.j, - one kind, in refpeft of their own creation , though the one is more or lefs it- de Art. ctbal. laminated, according to the importance of the offttey whereunto they are called,
A a ot
i-jS Mojaicall Pbilofofby. BooL z»
or the Creacor's will and mind is to employ them. For we muft confider, that the Angels are the immediate organs, by vvhiJi ana ilircugh which , .the Eternity ef- feftethhis will, and pronounceth his word ^'.^r, after that his will is decreed in P&l. »o4. 4. himfelf. For that very reafon Daviciimh , -^n^eli Dn vaiidijjimi robjre, ejficientes verbumeitis^ afcultaniesvoci e]i^s , mwijhi e]HS yucicutei p actt:mt] s. TtJeangells oj God are maji flron^ /« power , atid da ur effelt bn rvo, a, and l.flen umo his voice ; they are hi-> min'/ier.', to perform hu wdland fUajHre. So that it is evident , that nothing is efF,;6led in the world , be ic in heaven or inearth , but it is performed by one ot" thefeorginicall fpirits. Andtherefore Rene/ jneUiih , That allbodies, as well ce- KtHclin: leftiall as terrene , havebythe ordinance ofGodallotted them certain fpirituali
directors, and rulers of their vertues, and prelidents of their operations , namely, as well they which are reafonable, namely, Man; as unreafonable, to wit, the Stars of heaven, and earthly creatures , both animals, veg.:tables, and minerals. And Xit cm. in M«. therefore Arckargelus the Cabalilt, makecVi many degrees in the cffi:es of Angels ; T)ig. For Tome '{aich he) do ftand before the divine tribunall of God , Itill p airing him;
fomeadminiller unto him , and unto us alfo ; fomehave thecuftody of che wat- ches of the night , of which C/Vj^/^Tmaketh mention J Jf he come i^iheje^ohdor th.id watch ofihen:ght, &c. Some have the government of the four quarters of the year, and thefe are Prelidents over che four Itacions of the Sun ; others are ordained rulers over the feven Planets; and fomedodifpofeofthe influences and vertnes of the fixed Srars, and twelve Signes, of which St. fohn dothfeem to makemenrion, iaymo,Thati»ihe pvehe^aies, chat is, the twelve Signes, which (as PAco faith) are . the ports ofheaven, are the twelve Angels: Some arc tutelar Angel;, andare o-dai- nedforthe creatures fafeguard ; fomeliave che cutlody of bcalts, others of plants,- ochersofpreciousltones andmineralh. Allthefe,the fecret Theologian; and wife- mendo affirm; averring withall, that God worketh all in this inferiour world, by theadminiitracionof Angells. Andtherefore St. /rfw; faith , Thar nil are admlni- firing f^t its,fent to eff'eti that office. Thus far Archa»gJHs, And ngiin, RrucHn ar- gueth. That the influxionofangelicall beams from the Itars, muft be divers and of fundry natures, becaufethat the Angells do not by their voluntary action, move iheceleltiall Oibe alwaies after one manner, though by reafon of che violent mo- tion, it doth move daily by a diurnall motion from Halt to Weih •
But what needs many words , when the progrelfion of the forefaid Cabalifticall work, doth open and difcover all the my.ticall operation, and variety of adion , in the Angells, Forifoncetheten names of God , which produce ten divers ema- nations, of different conditions, which are fenc by the ten forelaid numerations, ^ or fephirocicall ports or channells, do breed cont rary effedts , both in heaven a-
bove, and in earth beneath , it foUoweth by theforefaid telHmony of the Ptophec David., that there mult be fo many angelicall vehicles , to condud them inro the lower world , as there are Cabalilticall ports and channells ; and confequ^nrly is many diverlitiesofthe divine properties, proceeding from the variety of his will, asalfovarieties ofvehidesto conduilthem. For 1 would have each ]udiaousRe3- der to conceive , that the Hebrew Doftnrs did judge of the nature and property of each Name or attribute afcribed unto Ood in hol^Writ, byth.it felf-lane ef- fect whit, h ic produced, after the uttering or exprellmg of it therein, no oth«r- wife thin the Philnfcpher ufeth to judge of the nature and property of the com- plexion by theafpeit of thePhyriognomy;or as by the lignes which he behoiderh in the heavens , he determiner h of their effecV*;, to wit, of rain, winds thunder, &c. namely , becaufe fuchprefngesin the heaven;, do ufe jobbing forth fut h andluch effects. Now (as 1 have proved Defore) if it be the divine influence of light , which animarerhand informerh each" angelicall fpiric , it muli need; follow , thatevery oneofchcfe angelicall conductions, or vehicles ofthefe influences . mull h.ive alfo a divers property, becnufe ihe forma'.l influences which do animate thel'e inrelli' genoes which carry them, are different; and therefore they will be naturally prone and enclinedto operate the will of the Creator , according unro the nature of em.anation, or beams of that property, which it receiveth from his pvcpec port.
As con 'erning therefore th'^fe angelicall receptacles, or organ; , which are or- d^in^d ro receive the divers kind; of divine influen es, or irradiation; , I pnrpofe b'icfly roexpreffethem in the firll place , for the better underflanding of •■he Re-i- der , wirh the chmrvcll they do belong unto ; andrh.m the order of Angel; which doth firlt receive them. After this I will fee down the celelViall Orbes or Stars, in- to
Seft. 2. Mofaicall Phikfofhyl tj^
to rhe which, as unco their particular ftore- houles» they are conveyed* And laftlyj I will fpeak fomewhac oftlieeffeds that thefe influences , which are conveyed down from their tiarry treafury , into the eleiuentary world, do-effed, both in the aire, feas, or water and earth. Touching therefore the Names or attributes of God, as alfo their emanations, or lireaming forth of beams, with their peculiar proper* ties, I have in few words written them,in the precedent Chapter ; as for the reli, I would have the Reader to know, that thofe ten feverall divine emiiFions often fe- verall lights, out of fo many Sephiroticallor Cabaliiticall fpouts orcbannells, into the vail cavity of the world, toaccomplifh the will of the Creator, hava their particular angelicall wnggoners or conduilors ; for in this, the b^ft Theofo- phers agree, that as the upper Order ofthe Angels, do receive their light andbrighc emanations immediately from God, fodothey emit them audmanifeft them unto theinferiour Orders ; and for this reafon they are called Mirrours,becaufe they re- ceive their light from the face of God, or his etcrnall catholick emanation, which (as I have proved before ) is the head and fountain of all thefe Angelicall lights. And again, as thefecret Theologians have, by their ferious obfervation of the holy Bible, efpied ten diliinift properties, as alfo ten divers cognominauons, or Names of God, appropriated unto them ; fo they perceived, that there was a lingular An- gel appointed to receive each of thefe emilTions of beams , endued with thefelf- . fame property or condition, as the lights which they receive do poffeffe , foraf- muchasthefe Spirits do live, and are animated by them, beingthat astheexter- nall ofthe Angell is a fpirituall aire, fo the internall of it is the formal I irradiati- on or emanation, which is according unto Gods will emitted into it. And this is agenerall note aniongli all the fee ret Theologians, unto whom BartholomaM and St. Denvis do adhere, touching this point, that no Angell can intermeddle with anothersbufinelTe, or take upon him the work that belongeth unto another , ex- cept it be fuch inferiour Angels, as are dedinated to ferve under their Arch-angels in the fame funftion or property, as fhall be faid more at large.
We muftthereforeunderlhnd, that the office of the great and catholick Angell -i^// the whole world, and the divifion of light from darknefle; as alfo, for the vivifying ofthe watry fpirit of the world, and the diurnallrouling about ofthe heavens:* And therefore it is faid, and not without a good caufe. That it was the divineand generall Emanation, that is the eternall Sapience , which for this reafon is faid to Be created before all things , by whom afterward all things were made or created. And for this reafon it is faid , That this Angel doth contain in it all the angelicall perfeftion , no otherwife than the univerfall beams ofthe Sun are comprehended in the body ofthe Sun. Wherefore we do with the Hebrew Rabbies juilly apply theeffence ofthe firllemanationunto Mitattrort, which emanation is faid to enter bytheroyall port or gate C/)««r or Cor«« faid to be the tir(i creature, becaufe it importeth the fpirit of the world , which did firft receive the firll-born fon, or the Emperiall emanation, from the Attribute of God called EHI^ H, which is a name of eternity, for that it containeth and doth refpedi rhe time paft, the time prefent, and the time to come. For this caufe there- fore dorh thi The firii influence therefore which was of univerlall life and elTence , is received by the Angel A'fittttfon , which is for this reafon called Donum Dei , after it was fliouredd wn from theport C/jw^r, into the highelt order ofthe An^ells , called Serathin , which by reafon of their propinquity unto the rhrone of God , are faid to burn, or be fer on fire with divine love. And hereupon thefe have their excellent beaury and clf-arnerte, by reafon of this facred influence, whichis fo full ofthe . lovingbenigniry ofthe Father of light. From thence this potent angelicall nature condufts the beams of this light into the convexity of the. actheriall heaven, and there beliowes ir as in a generall magizin orflore-houfe; which place it afterwards informs or viviheth, infomuch that by the admirable a£iionand motion thereof , ir is called Prmum mobile^ or that fphear which moveth firlt in the heavens , and by his morion it turnerh then Jturall or temporall world roundabout , from the Eaft unto the Weft, in twenty four houres. The moveris this catholick Angel ofthe World, full of this etern.ill emanation, by which it animate'; the world, therefore alfo is SAfiiemitt faid to be omnium rerun/ prihs creata-, the fir/} of all creatures • and , F/uxus -virtutis Dei, & emanntio cUritatis ejus, omni re moMior, penetrans ublqueprop- terfuam munditicjn & perm.wens infe, ommtt itinovans^ It it antnfiuence ofthe vertue
Aa 2 •/
i8o MofaicallPbiloJbpby. Book i.
ofGfd, and the flawing foi th of hu brightne(fe , which is the mofi movable of all things , penetrating all things by his jmrenejfe , and being one in elfence , reneweih all things, that u,itreviveth every thing. By which ic is plain, that this cacholick emanation is the foul of the world J having endued, or put on , theuniverfall angelicall fpirit , and therefore is called by theholy Text, a Creature ; lo that the catholick created fpitit of the world is the Primam mobile , for by this firlt-born emanation from God, it is animated and moved, as by the fwifteft mover in the world; and the mo- ver is tearmed Primus motor, both together; or called Mundi anima, which therefore is defined to be, in refpecl of the created fpirit thus animated , Prmittm mobile, ^pn- te ,& per fe mobile \ 1 he firft thing moved, rvhichts m^ved voluntarily atidby it felf. And for this reafon alfo, the animalfaculty in man , which hfedes anima. intelleCtn- /^,is faidto move voluntarily, whentheadion ofthe vitall and naturall faculty , compared unto the etheriall and elementary heaven, do move unvolunrarily , that is, at the willof thefirft mover. And this work is therefore affigned unto this fphear, with the legions of intelligences, that are derived from, and created there by their catholick head, which is the faid grand Arch-angell, as beams from one Sun, partly to hinder the ftarry lights, which were after created? from burning the elementary world , or working by their long continued impreirion , too violent andunnaturall alterations; as alfo to make a proportionable day and night unto the earth. To conclude, by this angelicall aft, the whole fpirit of the world was generally inacted.
Tfie ciivine emanation, which iflued from the fecondSephiret or port's called Hochma , vvhich is fent out by the Attribute J-^W, paffeth into the order ofthe Cherubins, ( which fignifieth the plenitude of Scienee, and abundance of the gifts ofWifdom) and is received ofthe Arch-angel Zo/)A/e/, which, by the etymology of his name, argueth pulchritude, as being replenifhedwith«an infinity of parr i. u- lar beams of life : But another calleththis keeper, and conduftorofthefe beams , Kuz,lel y who immediately doth direft them into the firmament or heaven of rhe fixt ftarrs,and principally into the broad girdle ofthe ftarry heaven, which is called thtZodiack., arguing by the etymology of his name, that the beams of thisem-ma- tion dochiefly work, and fafliion out ideally , the liniments of an ini.nity ot^^ par- ticularities in the elementary world, as ftiali be demonltrated hereafter.
Thethird effluxion, whii h is made from the port Bittah , under the proreftion of the name ELOHIM, defcendeth immediately into the order ofthe Thrones, ( ar- guing thereby Gods fevere property,full of juogment) and is received by the Arch- angel Z^j^i^'W, or, as others will haveir, oiK.-ifpie', which is as much to fay as Ge- nius Cholera magme ; and this effluxion is conduced down into the next fphear be- low the firmament, which it informeth, according unto thenp'-urall property of the divine influx , andit procreateth theglobeof .S'^/wrw, whi h it repleniflieth with fpirits, or inferiour intelligences, called by the name of Saturnine Intelligences, whichfenddownthefe influences into the elementary world, to produce effefts according unto their nature , as well in the aire and water , as in and upon the earth.
The fourth emanation, which is derivedfrom the conduit-pipe oiChefed , over which the word £Z> hath dominion , is received of the angelicall order of Domi- nations , which import power againft evill fpirits , and the benefit of life and breath ; and then is committed unto the Arch angel ZadkieU which is by interpre- tation (je»/>*i7«/?/f''« ; and this Angel , according unto the nature ofthe influence which it carrieth , is a friend unto the true Juftice, in the proportion ofthe ele- ments,and a friend unto the creature's life ; wherefore it condufteth the beams of this property into the next orbe below, Saturn , which they make a dwelling place for an infinity of fpirits, that are created out of the fame informing influence, and therefore are of its property. This Terra Angelica Olympi, is tearmed rhe Star of Jupiter,3\Mi thefekindsof Olympick fpirits are tearmed 7 do poure forth the ftreams of their influence into the elementary regions, and ani- mateth rhe fpirits of its nature, which work effects appropriated unto the property of this influence.
The fifrh eradiation, or emifflon of divine beams, is out ofthe Sephiroticall nu- meration or port, caWcdGcb'irah , whofcPrehdent is the divine Attribute ELO- HlAi GIBBOR ; and thefe beams arc faid to paffe directly into the order of Po- teftats : and the Arch-angell unrothe which thefe b^am; arecommitted is called Stimady or, as others will, Hamael ; and it is a Genius \\ 'lich importeth horrour :
and
r
Sed. 2.^ Mofaicall Pbilofopbyl i8i
and this Intelligence doth conduft the beams of its Emanation into the Sphere, which is below that of J'^p'ter, and informeth the fpirits thereof with the burning fire of this nature or property , making the rtarry Globe of J/ from whence they poure out their influences unto the Elementary fpirits , which are of that nature.
The next emiflion of divine beams , is out of the gate or channell Tifherith, over which the Divine Attribute £ L O vi H hath dominion, and thefe are infufed im« mediatly into the Angelicall order of the Virtues , fo called , becaufe the divine Virtue doth (hine forth of it: For,as Ijidorus faith,77?f Angellsofthts order ydo receive il/uminacio»y fHrgation, and perfeBiott from God. And this order doth fend them downbythe Archangell Michael: which fignifieth Ouis tanqttam Dens, into the next region below the Sphere of Man -, and there thefe golden and vivifying beams do inform and animate fuch bright intelligences , with their like property , as do dwell-in and Illuminate the vifible Sun in heaven,and therefore are termed Solar fpi- rits, from whence this mighty Archangell, which is called Cptfios ammarum^ the keeper or preferver of living fouls, doth order that they be hourly poured out in- to the Elementary region, to vivify and refrelli thofe fpirits, which are formed cue after their own image and nature.
The feventh effluxion or irradiation, is out of the Sephiroticall pore o£Netz,eth, over which the Attribute of God JEHOVA ZEBAOTH is Lord, and they pafs immediatly into the Angelicall order of Principalities, And this influence is committed to the Archangell Anaol's cuflicdy, who conducfteth them down into the next Sphere below the Sun , where it animates, according unto his good pro- perty , all fuch Olympic k fpirits, which do inhabit the Globe and Sphere of re- nm, whicharethereforetearmedVenerian Spirits, from whence the like vigour and force is {ent out unto the Creation of Elementary fpirits, of the nature of thefeformal influences whicharc radically fenc down fromthe divine influence.
The next flux of divine beams, iffuefrom the fpout or channell called HOD: over which the Attribute Elohlm Zebaoth is Prefident , and defcendeth immedi- atly down unto the order of Archangells, and from thence is conduced dowa- ward by the Archangell Raph/iel, into the next Sphere below renins; and there it createth , and continually vivifieth thofe Olympick fpirits, which poflefle and adorn the Orbe or Globe of Mercury, and are therefore termed Mercuriall fpirits, which fend down fuch nmtableand changeable influences, to animate thofe Ele- mentary fpirits , which were created firlt by this Attribute , and therefore do Sympathife with the nature of fuch beams, as are fent down from this Sephiroti- call gate.
The ninth effluxion or irradiation, fpringeth out from the eternall fountain, by the bright port Jefod, whofe Reftor or Preiidenc is the Attribute Sadai , and paffeth down unro the order of Angels, and is committed unto the cuftody and conveyance of the Archangell C-i^r/f/, who direfteth it downward unto the loweft aechereal or (tarry Orbe, where it animateth thofe fpirits, which inhabit the Globe of the Moon, and are thereupon fty led Lunary fpirits j from whence they rain down fhowers of thefe influences, upon fuch fpirits oi demons in the Ele- mentary world, as have received their Creation from the influences of this Pro- perty in God.
The Lift effluxion or flowing and ftreaming forth of the Divine beams , is effe- (Eted by the channell or gate Malchut , whofe Prefident is the divine Attribute Adonai, and this defcendeth immediatly (according unro the Cabalirts opinion,in- to the order of the bleffed Souls, from whence they deem them to be conduced di- reftlyinto the Elementary world.
By the continuity therefore of thfe feverall and oppofite irradiations , or ema- nations of beams, fromGodunto thelmperiall Angells, and from them unto the Olympick fpirits, and focontinuated from thefe unto the Elementary fpirituall fhapes or demons , we may gather thus much, namely firft, that God doth onely operateeffentially allin all, inandover all: next , that according unto the va- riety of his Volunty, he worketh diverfly in this world , and therefore we muft know, that his Volunty is manifold in property , becaufe that thinge are eflfefted, as well in heaven as in earth, after a manifold operation ; wherefore if God opera- teth all, and in all, the diverfity of his work mult proceed from the multiplicity ^f^^h ♦- of his Volunty. And for this reafon W^rwe^ faith. Voluntas Dei fumniA eft rerum ftrfe^io, qHamneceJficasfeqHitHr', rtecejfitAtemveroconcom:t*t»reffeAtiS'. TheVolttn-
7
iSi Mefaicall Philofopby. Bookz.
ty of Godisthe hiqheft-^erfetlionof th'ifni^s, vhich necejfiiy d^th fellow^ arj, the ejfe^ doth accontf any the necelfitj : Sothatwhac God doih will mulHie p^rfecil, andcpn- fequently che effect mult follow o ne eiTiry. And therefore he concludeth,thatGod accompliftiech at an inlhnt of time, both his will and \ h; effect thereof. But what he would not have thit cannot be, and therefore what cxiitcrh in rerum natnra, of t\'hat property foever it be, it is efteited according unto the will or Volunty of one . of ihefe Divine Attributes. Neque ( faith h^;; crtdib.le efl^Deo difpl.c tu'rum ejje
1 tf. ^- ^- ^f/odp'f.cuity cum & fmurttnt id& flftcuurt-m mnlto ante fcverit '. Neither is ii cre- dii>/ef that thai jhouUdifp/eapGoa, which did phafe him, b. in a that he did know hn^ before, both the tinr.v that was to come, andnhatjhouM be ple^f^nt unto hir». And therefore Solomon : Cou'd any thing exiji which than wou.'d.fl- Kot hxve to be } Third- ***• * ■ ly, That according unto the variety of his divine Volunty, things were created, theone either Sympathilingfpiritually in affect ion with another, or Antipathy- fing among themfelves, by reafon of beams of a contrary difpofition, according unto the concordant oroppoht nature of the Angelicall irradiation or fliining out of the beams of one fpirituall creature another: which contrariety of condition^;, did proceed from thi varieties of properties, whi.hisin the Volunty or will of one and the fame radicall and eternall Eflence. Thu? therefore were all creatures in theworld, aswell fpirituall as corporall, com p'jfedj and thus were they viviried and animated by beams, theone either ccntrarie unto ihe other , or elfe by reafon of their concordance, and likenefs of nature , rejoycingg'-eatly when they meet together, by irradiation of all one influence. And we mult know and underlland, that although each creature had his radicall information by thefe Emanations , yet in their generations and multiplications, they may vary from the conditi<>h of rheir created o- generated Parents, by the uniting together of two different irradiati- ons at the hour of their birth ; So therefore cometh it topafs , that a min both in fhape and condition , may be unlike unto his Parents; a horfe snore fierce or fluggilh then his lire; a plant or fruit more lax, waterilh, or unwholfome then the ftock from whence the feed or fap came, and confequently by the application of Angelicall beams of an oppolite nature, in the birth of a man, it may hippen, that the radiation of a plant, or flower, orbeaft, orluch like thing, may for ever An- tipathife with this man, which did aptly agree and Sympathiie wi:h another. And whereas the oppofirion which is made between the contrary Elements, is apparent andmanifelt , namely inrefpeftof the fight or difcord , which is made betwixt diffonant qualities or natures, as are cold, and heat; moilture, and drouth; So that in this cafe the Symparhy and Antipathy of Elements are well known to every one, namely betw'Xt th^ water and fire; and betwixt the earth and the aire : We muft know rhat there is yet a more latent , and internall caufe of Symparhy , and Antipathy in things , which by fome is afctibed unto the occult natures of the Starrs ; burin verity it proceedeth from thofe Angelicall influences, which do invifiblyand after a molt occult manner, Itream out of creatures that are born un- .. der a difcordnnt Emanation , which ^fKf/:'//« doth paiTingly well defcribe in thefe
j^^ l""i/, WOrd>: Phohfophi-s Pcr'paret'icis idprobMur , quod calum quodl bet SphtricHm prater
^Tt.Ctp. lit i, J ' I . , ,', . •■, . I- r ■ ■
foimam ft;am e(jentia(em, hahet afjt'rente/n mte ligenttam orbi catur y4ft^eIftr,e'o t^ od.id hocc^ficit^mmijja, intelUaens & volens complet jufa Cre.vo. ris, tayjcjHi'm inter Deum ^Nat.tram, virtue medn* -^ a ^itafiunt operatloms in rebus, t^ laj nam a earam vel >onfaceret, vel mn fc ficeret , ejnas alii prove^ire dicunt a pro- prietAte occnlta, & alii qtt'.a talc : It is approved of the PeripatetU\ Phi'ofopi.'ers, th.'.t every Spherick^ heaven^ harhb'-ftdes his r(femi.illforni , an ajfillent Intelligence , ivhchii the mover of his O be; thewhich I»tellioence, is called a/t Angefl, b.-cwfe r berj^ fey/t tope f rmtkiitO^ e, d'tb tiid^rfimdiiiglj/ and willingly acccmplijh the (. ommayiA of the'reato-, as am'rdd'e Virtuebetween G 'datidnattre, by the which are efecled ope- rations in tli'igSywhich theirncture either rvoaldfrOt cffiH or wouldnot d/ .'tafitr th.-.tft- fhion; the rphich are fa.'d by Others, to proceed fom an occult property, and others becaufe itisfi, whereby it nppeareth, thar the hidden Sympathy and An:ip.ithyin things, as well celeltiallas terreltiall , proceed from the mylticall and arcane aitions of Angelicall fpiri:s or Intelligences, whofirft receive that hidden p-operry from a peculiar influence or irradiation, which defcenderh from fome of the Divine in- fluence*;, which do inform and induethat Angelicall fpirit with th.u Virtue. But becaufe ir isJiot the Office of an ^flroUoian, to penetrate thus p-ofoundly into thefe hidden MyReries which belong unto the xviall world; forifmuch a-; his eii- itomis, to make the vilible Starresthe fountains of all thofe effe^its , whi-h by
way
Sed.!. MojaicdlPhilofofby. iSj
way ofinfluence and irradiation, do dei'cend tooperate, as well by fympathy as antipathy, in things below. I will here, after the Altrologicians manner, make thi well-fpnng of all fympathy and antipathy , to arife from the manifold influence of the lUrs, as rfiall more at large appear in the next Chapter.
CHAP. IV.
The A^rologicall reafon of Sympathy and yintipathy is herein exprefed , where alfoit is proved, that being all infer tour fptrits receive the influence of their nature from above^ and be.ng th*t the elemeniall creatures arc b t the images of the celefliall ; fo alfo itmufi confe^uently folloxv , that as there are both Sympathetica^ and y^ntipathetica/I af- petis or irradiations , between trvo or more of the heavenly bodies y and there- fore there mtifiofy-eceffity happen , that there is an emiffion ofeffentiM beams, from one earthly body ttnto another, which according hnto the nature of the creature, ts either Sjm- patheticall or Antipathetical/ .
I Will leave now a while to fpeak radically, with the myfticall Hebrew, andCa- balilUcall Theologians, and will open this myftery of occult radiation, or llrea- ming forth ofhidden beams betwixt twojcreatures, whether they be celeftiall ot terrertriall , of a like and fympathifing nature , or un-like and antipathifing condi- tion, after the manner of an Altrologian; namely, taking the vifible organforthe inviiible agent, the externall creature for the internall angelicall vertue, the ftarry influence for the hidden fupercelelHall emanation , which is poured out into the fpirics or intelligences , which inhabit and illuminate the ftars , and fend it down again from them into the elementary world, to animate the winds, and by them the cath -lick element, altered after a four-fold manner, andby the element fo altered, to inform the meteorologick bodies diverfly , and by them the feverall compoun- ded cieatures , both in the fea and land. We ought therefore to know, (fpeaking like the Altrologian) that there is a manifell oppoiition and agreement, not onely in refpeft ofthe manifelt qualities of the elements , which are obfervcd to be as well in the fixt, as erranck (lars, (for the watry fignes of the Zodiack are contrary unto the fiery, thi nofturn unto the diurn, theorienrall unto the occidentall, the male unto the female) but alfo in a more hidden regard. For rhe beft Alhologians have noted , that as jup-ter, Sol, and Lnna are friends unto Saturn ; fo .Mercury , C^rars, and l^entu are his enemies . Again, all the Planets,but Mars, are friends \xr\- tojupiter. Moreover, there is not any of the Planets that is yl^»J>M his friend , but renns onely, and efpecially Sol and Mercury are his greateft foes. Alfo Jupiter and r^f»/« are friends unto the Sun, as contrariwifehis enemies ZKMars,Mercu)y, and Lnria. All the Planets are faid to love and favour Fi?»«x , bur Saturn. Mercmy''^ friends are Jupiter, Venus, and Saturn ; his enemies are Sol, Luna, and Mars. The friends of the Moon are Venus., Jupiter, and Saturn; her enemies are Alan's and Mer- cury. The friends unro the head of the Dragon are Jupiter and Vemu , the enemies are 5^vr« and Mars. Laftly, the enemies of the Tail of the Dragon a:c Jupiter, L-u- tia, and Venus; as contrariwife his friends are Saturn and Mars.
Befides all this, we ought to note, that there is another kind of friendfhip or en- miry ber ween the Planets, namely, when the one of them hath his exaltation or dignity in another's Houfe. In this cafe therefore, the things fubjedl unto the in- fluence of the one, will lovingly embrace the afpeft of the other; and contrariwife, thedepreiTionordet-iment of the one, in the Houfe of another, maketh the fpiric of the one crearure, (who is born under that Planet which hith the detriment, and is opprefledby abadafpei^of theother , that is in his own houfe where rhe detri- ment is) to afpeft antipuhetically , a thing that is under the other ; by this means, I fay, thepf-efenceof "-he thingborn, orfpringing forth, under the Planet of that Houfe, w'll be ung'-atefdll and odious unto the other perfon or thing, whofede- triment is in the faid Houfe. Contrariwife, we muft note, that two creature^ will well fympuhife , and joyfully agree with one another, where their Planets do confenr together, in narure, quality, effence, and ftrengrh, as are Mars afld Venus , for thefe fympathifeby a narurall inftmA : So affo Venw^Jufner, M.reiiry, and the Moon agree together; and fo likewife the unfortunate Planets do agree , in the
multiplvine of misfortunes.
^ ^ ^ We
ig^ MofaicallPhilofofby. Book 2*
We ought alio in like manner to know , ^ar the Signe which hath moft dignity of a Planet,asHoufe,Triplicity, Face, exaltation. Term, or fuchUke , doth belt fympathifewiththeGenitureofthat,t>lanec ; whereas contrarivviie, theSignes,or lixt imprefTion of the firmament , \Vhich is oppofue in nature , or full of misfor- tunes,(as is the fall or detriment, &c.) doth by his be.ims c-iufe a fecret hatred and abhorring, when the things appertaining unto oneanother, do occultly by their beams afpeft one another. Alfo the manner of calHng out of their beams, do make a wondrous alteration in the two fubjcfts ; for as the beams of the flats were unto one another, in the nativity of the animal, or fprouting forth of the plant, fo fhall the true charatiler of them abide, and be expreflea in the thing born or produced, Iwill therefore expreflfe the nature ofthefe beams, or fecret irradiations, which ac- company the influence Or'the liars, in a more ample manner , becaufe therein con- fifteth the fecret Aftrologicallmyflery, of the Sympathy or Antipathy which hap- pen between fuch things as are here below.
FirA, 1 mud have you know, that the moft intemall and profound Aflrono- RaMii^' mers are of opinion, that every liar of heaven hath a nature or condition appropri- ated unto it felf, in which the projeftion of his beams with others is contained; and as every one of them hath a proper nature, which is not totally found in any other, wherein the emilVion of beams is comprehended , fo thefe beams are obferved to be of a divers condition , even as the liars themlelves arc divers in nature; for every ftar hath his fcituation in the heavens , clean diiUndt and different from another. And therefore it foljoweth necellarily , that each of them hath a refpetl different from one another, and unto all other things or places contained in this world. Now it is certain, that the variety of the afpeft doth vary the effeft of the beams , as alfo divers other properties of the flats perform the fame. Whereupon it com- methtopafle, that each flat doth operate otherwife, andeftedeth another thing in divers places and fubjefts, how little foever, or how fmally different , beingthat the whole operation of the Itars doth proceed of the beams, which do vary in every diverfe afpedt in themfelves. For the beams which iffuefrom the center of the flar, unto the center of the earth , arefound, and by experience are juflified, to be the flrongeft in the manner or kind oft heir operation ; bur the beam which is eja- culated or emitted obliquely, is debilitated and weakened in effecf , according unto the proportion of his oblique motion, unlefle it be tfrengthned and comforted by the concurring beams of other ftars, in the fame place or point : for each particu- lar ilar calleth his beams to every place.' And therefore the diverlity of beams be* ing colle5:ed orgathered together, doth alter the content of each place or fubjeff . being there is a divers manner of beams inevery divers place and thing, which is derived from thegenerallor totall harmony of the liars. Hereupon it happeneth , that in every place, and at every time, diverlity of individuall creatures are produ- cedin this world; all which, the celelliall harmony is faid to effeft, bythe proje- (Stion of beams into this lowerelementary region, wliichdo continually vary and diverfifie themfelves. By this therefore it is evident , that the eradiations of all the flats, have divers op.:rations in the things of this world, according unto the diver, properties of the things ; forafmuch as every thing doth rife or fpring andexill, by thefe emanations, or llreaming forth of beams. Moreover we ought to note, that the condition of the heavenly harmony is fuch , that fince all die liars are of di- vers natures, and by reafon hereof, all their beams are of divers eff^tb in the ele- mentary world, it happeneth, that the beamy operations are afljlled or aided about the fame matter or fubje^f ; andagain, in another matter,are hindred of one ano- rh.T. Moreoverwe mufl obferve, that over everything in this world, there is or- dained a predominant flar. Andagain, there is fome celefliall Signe , that in the work and government ofthe fame thing, beareththe rule abovt all other. Out of this condition therefore oftheflarry beams between themfelves , there arifeth fo great a difference and diverflty in things ofthis world , that there can be hardly found two things or more , which are alike in all refpeds unto one another , al- though humnn fenfe be not in fomecafes fufficient,to apprehend the difference.
To conclude, the celelliall harmony worketh fo differently in divers places and t serh forrli thingsthat are unlike. Alio it produceth like things at this time by a li'e motion , and at another timeunlikeby an unlike motion ; now by aflow mo- rion , and then by a fwifr motion. Thus therefore we fee , that by innumerable kinds of other w-iie"^, thf: things of this world, and their tnotions , are cbferved to vary, according unto places and times. This
Sedt* 3» MofaicaU Thikfofby. i S5
This being well pondered by every wifeman, and feing it is evident, that the Elementary world is made after the example of the heavenly • fothat every thing, that is comprehended in it, doth contain his image j we ought not to make any fcruple in affirming that all things in this world , whether they be fubftances or ef- fentiall accidents, do emit beams unto one another , after their manner , by the imitation of the ftarrs, from whence they arc derived : For elfc it were not polfible that they (hould contain in them fully the figure of the ftarrv world. But this ismanifelily andfenfibly confirmed by certain things : For the hre doth fend forth heat unto the neighbouring parts : and contrarywife the earth doth expire or bring forth the beams of itscoldnefle. Alfo Medicines taken inwardly, or applied outwardly, do fend forth the beams of their virtue into the body. We obfcrve alfo that the collifion or dafhing together of two hard bodies , make a found or noife, pouring out or difperfino it felf by beams after its faftiion. Aeab , all coloured things do fend out their beams, by the which they are feen : which being fo , we may Doldly aver, that every thing which hath aftuall exigence in this Elementary world, fendeth forth beams on every fide, which filleth all the cavity thereof af- ter its fafliion. And therefore Alkindus averreth, that every place of this world, Alk}»S. it Kt- containeth the beams of all the things which do aftually exift in it. And as each iiU fitUtnm. thing doth differ from another, fodo the beams of every Subjeft, differ in na- ture and effeft, from the beams of all other things. Whereby it happenethj that the operation of beams in all diverfe things , is varying or different. Thus far I have expreffed the opinions of the learned Jftronomers , touching the cele- ftiall radiations, and thereby alfo it is manifefted unto us , that each creature in the Elementary world, is not onely informed by thefe celcftiall bcames, which have been poured out upon them, but are prefervedby affidual fuccelTion of their beamy influence , and confequently all things that are fo made by the celeftiall influxion , is the type or image of thofe celeftiall fpirits, whofe beams did make them; wherefore it mud needs follow by -^//bW«^ his rule , that if they are the types or images of the cclelVuU fhapes which did fafliion them , they muft in like manner emit their beams, though invifibly, no otherwife then the ftarrs do, from whichthey draw the influence of their beeing. For we muft know, (as I proved in my Radicall Inquifit ion) that the effentiall beams descending from God to the Angels, and from the Angels unto the Starrs, andfrom the Starrs unto the crea- tures, are continuallbecaufe indivifible : For there is no formed Virtue iffuing from God, that can be feparated from its Fountain; which being fo, it muft needs follow, thar they ftiine forth cut of the body in which they are, unto other lights, which are fent out from other creatures , no otherwife then one ftar of heaven, doth behold another, in this or that afpedt • Wherefore mark me well, what I now fay : I told you that each ftar in heaven, hath his friend, and he hath his enemy; I told you that the reafon of this oppofition, as well among the Angells , as ftarrs of heaven, was the diverfity of the Volunty of God, which was the caufe of fuch oppofite Attributes, as are by the Hebrew Text (which the Cabalifticall Rabbies do approve of) expreffed and avouched; I proceed therefore thus, and fay. That if in the heavenly harmony it happeneth, that there is a potent afpeft or ftreaming forth of beams, which concurreth with the irradiation of the acthereall or ftarry Lord of life, of the thing generated or produced, beinganimal, vegetable, or mi- rarell; And that if byEraanation the ftar fo partaking with the Lord of Life, be an utter enimy unto the Lord of Life , then will th;; I'pirit of that creature fo ge- nerated or made, be fubjeft to difcordant paffions, as fear, anger, fadnefs, and fufpition ; and thatefpecially when theenemy unto the Lord of Life, being more potent in the celeftiall Scheme or Horofcop , doth apply unto the Lord of Life, beingany way debilitated by an evillafpcft ; Sothat this way happeneth a kind of infenfibleancipatheticallperturbitionuntothefpirit of the thing fo generated or produced. Alfo if the thing produced or generated, do begin his nativity, when the enemy was moft potent in heaven, then when his proper Lord , and he be joy- ned with the firft Lord , in any bad afpcft, if at that time that creature be brougnc into the prefence of that other creature, which was firft mentioned, there muft needs be an antipat heticall diftaft in the fpirit of the firft, bccaufe the Genius of the laft is timorous and affraid of the Genius of the firlt, which is his enemy , being more powerfull ; and therefore the two earthly fubjefts of thefe different ftarrs being prefent, andemitting the beams of their nature, thofe beams muft ofne- ceffity work arcipathetically with one another, and the ftrongeft muft prevail no
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jS6 MqfaicallPhiloJbfby. BooL 2»
otherwife, than the two ftarrs of heaven, which made the mixtion of beams were enemies. But you mult note and obfcrve, that though the (honger beams be an- tipathetical! unto the weaker, it followeth not that th; weaker beams be antipathe- tical! unto the ftronger, being alwaies that the Wronger palfion is in the weaker, as the action remaineth in the itronger. But if the Subjedt of a itar in heaven be V brought in on earth unco the fubject of his enemy in heaven, if there was not in the nativity any afpeft between them, theyoperatenot antipathetically with their beams being prefent , and yet their natures or beams will be by fo much the more inclined to actual! oppofitinn, if at the time of their meeting, the enemies afpeft on one another with an evill afpeft in heaven. As for example ; If that Jupiter be Lord of the nativity, or production of the thing, and M-in doafpeft him in a quadrat or oppofit afpect ; and this creature, fuppofe it be a Man, doth meet with a Cat, the Lord of whofe nativity is Mars, molt powerfu!! in heaven j afpefting Jhpiter with a malevolent irradiation, then will the fight of this Cat be unpleafanc unto that Man. But the truth is, that there may be fome fixt ftar , which is the af- figned original!, or proteftor of the cat or animal of what nature foever , which may be antipathetical! unto thefixt Itar with the Planet in it, that have dominion over the cat. But contrariwife, if the beams of two Planets or figns, or more> do meet, orconcurrein one, and the fame generation or production of a thing, where the itar which hath moft dominion is Lord of the thing, be it animal or ve- getable, or mineral, and thefe Planets are friends to one another, then if any other Subject prefent it felf, whichisfalbionedby the beams of the other Planet, thefe two Subjects emitting their beams upon the earth, will love each other , and fym-. pathetically agree with one another,and fo much the greater will their Sympathy be.", unto one another, byhowmuchthey accord unto one another in nature, pro- perty, and benevolence of afpeft , in the inltant of their nativities or beginnings. As for example: If Jupiter be Lord of a man's nativity, and afpeft renns, and V'e- nus him , in a Sextil or Trine afpeit; and again, Venus \% the moft powerfull in the nativity of a cat or dog; and hath a relation by his beams unto Jupiter in a good afpeit : then I fay , that there will be a reciprocall affeftion in Sympathy betwixt both creatures, Alfo,if the like friendfhipbe made in heaven, at the bringing forth of any vegetable, the man or bealt willbewell pleafedat theprefence, view, and talt of that vegetable ; and if he eate of it , it will well agree with his nature. And all this is to be underltood in things, which from their Creation were not or- dained quiteoppofit and antipatheticall unto the creature, as are vermin, and fuch like; the which neverthelefs are made by thefe concordant irradiations of heaven, more amiable and lefs harmfull; yea, and more convenient for the ufe of mans or beafts bodies. Alfothere is fince the fall of Ad.Am , enmity fet between the Ser- pent and Man; and yet by the like confluence in heaven , fome affeft Serpents or Snakes ; fome by the concurrence of contrary beams , do loth and fly from them, with an exceeding deteftation, anddoabhorre them beyond all meafure. But to return again unto the root of this bufinefs , the evident caufe of Sympathy and Antipathy of thing"!, proceedeth from the radical Myltery of the oppolite Attri- , butesor properties in God, which have the originallof their Emanation , from the fecret and hidden Volunty of Eternity , as I have told you here before. And yet thefe y^y?ro/o{r/ they all take rheir Original! of Sympathy or Antipathy from them. And hereup- on did thePhilofohers in generall condudcthat Inferiors afuperic-fbus reguntur, & that Mundus inferior, fit corportbus fuperioribns contiantfS'. Inferior things are governed and dheBed by thefuperior. And the inferior world is cont'ignons unto the fupenor bodies. , - And Ptolomy: Vultus hHytifacuH fubjeBi fintvultihus ccel' l The e^glejfes er [hapes
CeiUihq. ' ' "^ '^'-^ ^"''l^i "''^ fubie^ unto the imaoes of heaven. And jiriflotle : EJt mnndus ifle fupernis lationibus fere continttus^ utindev'is ejus u»!verfa reaatur; This world is lib, I Mtiet ^^^ofi continuall with thefupernall latiorts^ that thereby his univerfall power may be go- verned. Ar\d Hippocrates : DecoeleJUbus aui em rebus ■, dr fublimibits mihi nihil d'-