Doctor FLVDDS Answer vnto M. FOSTER OR THE SQVESING OF Parson FOSTERS SPONGE ordained by him for the wiping away of the WEAPON-SALVE VVherein the Sponge-bearers immodest carriage and behauiour towards his bretheren is detected the bitter flames of his slanderous reports are by the sharpe vineger of Truth corrected and quite extinguished and lastly the vertuous validity of his Sponge in wiping away of the Weapon-Salue is crushed out and cleane abolished Bilis acutissima aceto correcta acerrimo redditur dulcior PSAL. 92.7 Opera Dei vir brutus stultus non intelligit The Assertion of Parson Foster and his Faction or Cabale is this The wonderfull manner of healing by the weapen-salue is diaholicall or effected onely by the inuention and power of the Deuill But the royall Psalmist guided by the spirit of God saith Psal. 71.18 Blessed be the Lord God of Israel who only worketh wonders Therefore The Prophet pointeth thus at these and such like enemies of the Truth Esa. 5.20 Woe vnto them that speake good of euill and euill of good which put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Woe vnto them that are wise in their owne eyes and prudent in their owne sight LONDON Printed for Nathanael Butter 1631. The Contents of this Treatise This smal Treatise is diuided into 3 Members wherof the 1. Taketh away and vtterly disannulleth those scandalous reports which Master Foster hath in his writing most falsly and irreligiously diuulged and layd vnto my charge and withall expresseth vnto the world how vnseemely a thing it is for a man of his calling to accuse and censure his brother vniustly 2. Is diuided into 3 Partes or Chapters of the which the One doth answer particularly vnto euery obiection that Master Foster doth make in a generality for the abolishing of the Weapon-Salues vsage Other doth maintaine Theologically the Cure of the Weapon-Salue to be good and lawfull and proueth it by the authority of holy Writ to be the Gift of God and not of the Diuell Lastly demonstrateth the mystery of the weapon-salues cure by a Theophilosophicall discourse and sheweth how it is grafted or planted by God in the Treasury of Nature Last doth answer vnto each particular obiection which our Spongy Aduersary maketh against acertaine Treatise expressed by mee in my mysticall Anatomy for the prouing and maintaining of the cure by the weapon-Salue to be naturall and no way Cacomagicall Courteous Reader In the absence of the Author these faults are committed wherefore I desire you to haue recourse to this following Errata by which you may correct them In the 2. first Members PAge 25. line 11. for had beene read be p. 41. l. 20. r. Crollius l. 21. r. Gocleni ' p. 53. l. 18. f. Art r. Act p. 55. l. 13. r. Demonio l. 24. Instrument p. 62. l. 20. r. Recreantur p. 73. l. 31. r. become p. 77. l. 9. r. mare p. 78. l. 24. r. effecteth p. 79. l. 25. r. suam l. 26. exspiraret p. 87. l. 22. r. sprightfull p. 88. l. 10 r. testifie p. 91 In the margent against line the 11. ad Eccl. 48. 14. p. 93. l. 〈◊〉 f. wings r. winds p. 94. l. 7. f. he r. the p. 100. l. 23. f. subtilitate r. subtiliate p. 105. l. 2. r. discouer p. 109. l. 9 r. Pepper p. 110. l. 4. r. strucke p. 111. l. 20. r of Gods p. 135. l. 16. r. heauenly p. 136 l. 19. r. laxatiue p. 137. l. 18. r. And l. 15 r. et te l. 16. r. diuurno p. 139. l 19. r. adde so 144. l. 11. r. better In the third Member p. 4. l. 15. f. contract r. contact p. 25. l. 4. asf and l. 8. r. doef doth p. 38. l. 7. r. continued Other litterall faults the ingenious Reader wâ—… hope will beare withall TO THE WELL MINDED and vnpartiall READER I Did not thinke Courteous and learned Reader to haue stirred vp the puddle of this mine Aduersaries turbulent Spirit for a 3. fold reason whereof the first is his insufficiencie to vndergoe a taske of so high a nature and so farre beyond his reach or capacity namely to diue into this profound Mystery of curing by the weapon-salue and then because my learned friends obseruing his inclination vnto immorality and malice as appearing indeed more skilfull to Cauill and calumniat then to decide with grauity so weighty a controuersy gaue mee counsell to haue patience and to answer such a manner of man with Silence and lastly by reason of that reverence which I beare vnto his vocation namely as he is a minister of Gods word professing vnto the world that I would endure much rather then to haue the least opposition with any of that profession But since I haue perceiued his indiscreete importunity to extend it selfe so farre as to vrge me beyond the bounds of patience by setting vp in the night time two of the frontispices or Titles of his booke as a Challenge one each post of my doore and vnderstanding of his many other vndecent actions as well by heare say as in his publick writing wherein hee hath in a Scornefull and opprobrious manner laied disgracefull matters vnto my charge I haue beene forced against my will to take the person setâ—…ing with my best respect aside the Parson and his habit into my better consideration and to examine in this my small Pamphlet the misdemeanours of his Booke entituled The Sponge to wipe away the Weapon-Salue expressed both in his erroneous doctrine touching the maine subiect of that manner of curing as also his rude and vnseemely carriage towards his bretheren that thereby I may as well cleare my selfe from such immodest and vniust imputations which with an euill Conscience he hath laied vpon me as also expresfe the Shallownesse of the person in this busines which hee so vaine gloriously hath vndertaken I doubt not but as there are many who in euery degree can discerne an euident difference between this satyrical gentleman my selfe so because I know that there are diuers of the common sort of people who in their zeale without vnderstanding are apter to conceiue and iudge amisse then in their charity to ponder the truth of the businesse I am the willinger to cope with this vnsauory Philosopher whom I finde and I make no doubt shall proue fuller of windy verbosity then of solide Philosophy or any thing else that is grounded vpon firme reason What shall I say vnto the man whom vnto my best remembrance I neuer saw nor knew saue onely by a bragging smoake of rumour which pronounced me a farre off an Anathema The thunder which long smoothered in the gloomy Cloud of report is now broke forth the flame of his lightning affaileth mee What then is more conuenient and requisite then sharpe vineger to quench it yea he shall find it so acute peircing though not with rayling and calumniating edge according vnto his bitter custome but reseruing it selfe
for that very cause the Text calleth it in one place latibulum Dei in another tigurium Dei and in another vehiculum currus â—…ehoua so that if lebâ—…ua maketh this organicall Tabernacle of ayre to vtter vnto mortall eares his voyce as Scriptures in many places doe testifie it is no sinne to say that his inferiour spirits haue for their externall bodies aëry substances which being granted what should hinder spirits by contraction of this their external substances to appeare when they please visibly and organically to talke with a person as the tempting spirit did to Christ and againe by an immediate dilatation of the same externall aëry spirit to become inuisible no otherwise then a smoake by dilatation vanisheth or a cloud or mist made of a compacted and thickned ayre doth oftentimes without the appearance of any drop of raine passe away inuisibly Was it not strange that Christ himselfe that had flesh and bones should appeare etiam clausis ianâ—…is and then immediately to vanish And yet if we consider that after he was risen he did put on a spirituall body euen that body for that cause could deponere Tabernaculum suum visibile tangibile and become by subtiliation and dilatation as subtile and impalpable as the voluntie of him who hath the spirituall body pleaseth and so can appeare and vanishat an instant It is an admirable speculation to ponder and consider duely how God worketh in this world by contraction and dilatation by priuation and position by darknesse and light by apparition and disparition as we see when his Spirit moueth from the North the common ayre is by the contractiue nature of that spirit turned from inuisibility to visibility from transparency to opacity from ayre to Snow Haile Frost Ice from leuity to ponderosity from agility and mobility to fixation and immobility Contrarywise by his blast from the East or South the said bodies are altered againe into water and water into ayre and ayre into fire by dilatation and in conclusion corporeity terrestriall into corporeity aëriall or celestiall hardnesse into saltnesse grossenesse into subtility opacity into transparency fixation into mobility rest into action darknesse into light And to conclude contraction caused by this Spirit of God into dilatation visibility into inuisibility What shall I say more If Angels of all kindes haue their externall from the aëry spirit of the World and their internall act from this externall viuifying spirit in whom is the property of the foure Windes and therefore the Prophet said Come O Spirit from the foure Windes whereby he did argue that this one Spirit as being the essentiall actor in the foure Windes had the properties of the foure Windes in himselfe by the which he acted all things whereupon the Prophet called it from the foure Windes wee ought not to make any question but that by vertue of that internall act and the substance of that their externall ayre they may contract themselues from a spirituall fiery and aëry inuisibility vnto a nebulous or watery yea and earthly visibility or snowie or Icie nature especially the grosse malignant and darke spirits which by their fall haue indued the grosser ayre as Augustine saith and therefore is Satan called by the Apostle The Prince of the ayre And this is the reason that the Deuill or euill spirits do in their contraction conuert themselues into solid or firme shapes of man or beast and appeare in touch to be so excessue cold according to Master Fosters confession namely because the spirit by which they liue contracting it selfe from the Circumference of dilated ayre into the Center of contracted earth leaueth the externall or aëry compacted composition chill and cold like Ice For it is by his emanation or dilatation from the Center vnto the Circumference that kindleth naturall heate in the externall of euery creature To conclude against those that affirme that spirits haue no corporeity It is most certaine that where there is rarum densum thin and thick there consequently is corporeity either thinne or thicke For whatsoeuer is in his substance transmutable vnto a thinner or thicker body must needs bee bodily though not a visible body So is a Starre of Heauen called Densior pars sui orbis that is The inuisible â—…thereall spirit or thin body of Heauen thickned into the visible body of a Starre So also may fire be condensed into ayre and ayre into water and water into earth And againe that earth may be rarified into water and water into ayre and ayre into fire For such is the naturall rotation of elements Now the externall of Angels must be created of the spirituall substance of the higher world or not at all according vnto Basils tenor and consequently it is bodily though of a thinner or thicker consistence according vnto the dignity of the Angell Doth not also Dauid acknowledge thus much in these words Qui facit Angelos spiritus seu aëra 〈◊〉 Ministros ignem vrentem who maketh his Angels spirits or windie ayre and his Ministers flames of fire And therefore it is a shame that such mysteries as these which are most apparent to the considerant should by the ignorant bee derided and esteemed not workes and operations of the Spirit of God in the common element of the world but of the Deuill and so through their blindnesse mistake euill for good darknesse for light of which sort of people the Prophet meaneth in these words Woe vnto them that speake good of euill and euill of good which put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Woe vnto them that are wise in their owne eyes and prudent in their owne sight Thus iudicious and vnpartiall Reader you may perceiue by that which hath bene expressed in this Member how vnable mine Aduersaries Sponge hath beene to wipe away the least tittle of that naturall value and diuine vertue which in my mysticall Anatomy I haue ascribed vnto the Weapon-Salue And therefore for all I can see hee may inuent some more substantiall meanes then is this windie Sponge an expresse argument of a light braine or fantastick wit to subuert a Medicine of so weighty an importance and admirable power in working Hee must haue I say strong Cable-ropes in stead of a light Sponge to remoue the foundation of verity and yet I feare they will cracke too before they will be able to draw wise men to beleeue that the good gifts of healing in this Weapon-Salue should proceed from the Deuill and not from God and his benigne mercies which is the onely giuer of health and goodnesse And now I must remember you by the way of one absurdity in our Sponge-bearing Author For he saith first that this manner of cure is Diabolicall and afterward hee seemeth to attribute the effect of it vnto the vrine of man His words are these Doctor Fludds directions are that the Weapon be left in the Vnguent-pot till the
deliuereth them from their graues let them confesse before the Lord his louing kindnesse c. Whereby it appeareth that it was his louing kindnesse and not his seuerity and vengeance which by his Word did heale and cure For he operateth vengeance in his seuerity or destructiue will by the organ of the Deuill And then of Salomon But the teeth of the venemous Dragons could not ouercome thy Children for thy mercy came to helpe them and healed them for neither herb nor plaister healed them but thy Word O Lord which healeth all things for thou hast the power of life and death and leadest downe into the gates of Hell and bringest vp againe c. Now I would know whether it ought to be any true Christians opinion that the Deuill can command the misericord of God and so be Master of his word at his pleasure as to heale Gods creatures nay one framed after his owne Image for any wicked stratagems cause I meane for the gaining of both body and soule of man from God to himselfe Doth not Iob say In the hand of God is the life of euery liuing creature and the spirit of all flesh To conclude as Saint Iohn doth truely auerre that in the Word was life So it is certaine that all healing and restoring power is from this viuifying vertue in the Word and not from the priuatiue power of the Deuill in whom contrary wise is death and destruction Moreouer I would haue you to note these words of the Apostle Now there are diuers gifts but the same Spirit and there are diuersities of operations but God is the same which worketh all in all but to one is giuen by the Spirit the Word of wisedome to another the word of knowledge to another is giuen faith and to another the gift of healing by the same Spirit c. Can any good Christian thinke that this one Spirit that onely worketh these things is the Deuill No verily For in the third verse the Apostle termes it the Holy Ghost What shall we say then That the Deuill doth heale by the gift of the Holy Ghost or that the holy Spirit will grant the euill spirit his good gift of healing to deceiue mankinde and to rob God of his right God forbid But with iustice giue that vnto God which belongeth vnto God and assigne vnto the Deuill that property which was allotted him by his Creatour from the beginning the first Spirit from all creations was ordained in his office to be a good viuifying and a quickning Spirit the latter a bad a killing and a mortifying spirit For it is said by the Prophet in the person of God Ego creaui destructorem ad disperdendum I haue created the destroyer to destroy I will boldly therefore conclude and finish my Pamphlet or petty discourse as I began it namely with this religious verse mentioned in the diuine Hymne of the Royall Psalmist to the honour of God and disabling of either Deuill or any other creature to worke essentially wonders of himselfe or by himselfe Benedictus Dominus Deus Israël qui facit mirabilia solus Blessed be the Lord God of Israël who onely worketh wonders Or as he hath it in another place Confitemini Domino Dominorum quoniam in aeternum miserâ—…or diaâ—…ius qui facit mirabilia magna solus Prayse the Lord for his mercy endureth for euer who onely doth great wonders And therefore if the Lord of Lords onely or alone then hath he not any mortall man to helpe him if he alone then not any Angel of Heauen and lastly if it be God alone and onely then not any Deuill of Hell nor Daemon or spirit of the fiery or aëry or watry or earthly element to assist him For the text saith It is the Lord of Lords alone and therefore not any creature to helpe him or that is able to doe this without him it is he I say onely and consequently not the Deuill who performeth wonders But by euery mans acknowledgement this manner of cure is wonderfull for as much as the manner of working in it passeth the capacity of worldly mens vnderstanding Therefore with Dauid I will say Benedictus Deus qui facit tale mirabile solus and consequently I may inferre thereupon and that iustly Maledictus homo qui diuina falsò attribuit Diabolo Wherefore I wish euery zealous and religious person to haue this inuiolable Motto engrauen in his heart that by the vertue thereof he may fright away and banish from his thoughts all such irreligious perswasions as would moue him to derogate one Iota or tittle from Gods power who is Alpha and Omega the beginning and the end of all things to arrogate falsly vnto the vilest of creatures who in himselfe is nothing but what God is pleased that he shall be of himselfe hath nothing but what God pleaseth to bestow on him and by himselfe can doe nothing but what God is pleased to act in him and by him that he doth and not any thing else and therefore what God will not that he cannot doe Let this then be your Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finis omnium principium Deus God is the end and beginning of all things And for this reason Reuchlin in his Booke de verbo mâ—…risico saith Omne hominis miraculum cuius vera non imaginaria deprehenditur substantia tum grande tum mediocre tum minimum si ordo sacrorum prascriptus obseruetur referendum est semper in Deum gloriosum cuius nomen est benedictum in aeternum Is enim solus est qui vel seipso vel delegato non sine seipso velper substitutum exseipso talia facit qualia demiramur quorum causam adaequatam scire non possumus vel quod fiant vel quod hoc modo fiant Euery miracle of man whose substance is certaine â—…nd not imaginary or prestigious bee it great or meane or little if the prescribed order of Holy Writ bee obserued is alwayes to bee referred and ascribed vnto one glorious God whose Name bee euer blessed For it is hee alone who either of himselfe or by a delegat with whom hee is present or by a substitute of his owne and from himselfe that effecteth such things the true or plaine grounds whereof and by what meanes they are brought to passe wee neither can discerne nor comprehend Thus farre Iohn Reuchlin And therefore in the period of this Treatise I may iustly put home and allude vnto Master Foster and his Complices the woe of Isaias against such persons which I did mention in the beginning of it for as much as they presuming too too much on their worldly wisedome doe mistakingly and through their blindnesse ascribe the things of God vnto the Deuill the deeds of goodnesse vnto euill and the effects of light vnto darknesse ISAIAS 5.20 21. Woe vnto them that speake good of euill and euill of good which put darknesse for light and light for darknesse that
put bitter for sweet and sweet for sowre Woe vnto them that are wise in their owne eyes and prudent in their owne sight I leaue this worthy and learned Reader as I haue said before vnto thy best consideration to iudge of seriously and maturely wishing that in thy iudgement the ballance of equity may be truely proportioned and not made vnequall by corrupt and vngodly partiality THE EPILOGVE ANd now for a farewell vnto this my small Pamphlet I would haue my well-minded Country-men to know that had not this rude and vnciuill Aduersary of mine most vntruely and disgracefully calumniated mee and laid without any iust occasion vnto my charge the vn sufferable crime of Witch-craft or Magick which is odious both to God and man I would not thus farre haue hindred my greater businesse and more weighty occasions to haue satisfied his vâ—…reafonable and immodest appetite And yet I protest before God and the World that I am so farre from enuying at his good qualities if he haue any that in the first place I pitty his indiscretion and want of that modest and morall wit and behauiour in his writing which becommeth a true Philosopher for as much as in them he appeareth more puffed vp externally with the empty blasts of selfe-conceit begirt on euery side with the blasted fruit of scandalous detraction and enuy at other mens endeauours then stuffed internally with any solid validity Gay things I say to breed delight in Babyes or such as by reason of their darknesse in vnderstanding can not well discerne or distinguish the colours of Truth But vnto the wiser sort such I meane as regard with intellectuall eyes they seeme as Bables or things which prestigiously appeare vnto dull eyes but in verity are plaine nothing and then in the second place I wish him with all mine heart more money in his purse or else some good Benefice or Church-liuing to stop his mouth the want whereof as it appeareth by his Epistle vnto the Reader maketh him in his writing first so forgetfull of his Creators Omnipotency that he presumptuously attributeth that namely the soueraigne gift of healing vnto the Deuill which from all eternity belonged vnto God next he most irreligiously and vniustly doth scandalize his Brethren for ascribing that iustly vnto God which only appertaineth vnto him and consequently not to any Deuill in Hell and lastly he seemeth to inueigh against some men of his owne Profession yea and also to murmur against his Superiours in the Church as you may collect partly out of his Dedicatory Epistle and partly out of that vnto the Reader I know his humour so wel and his Pen hath made me so perfectly acquainted with his rayling and Satyricall disposition that I expect nothing lesse from him then a reply full of vnreasonable brauadoes and thundering exclamations But although he should rayle and rore at me as a Bull of Basan or puffe forth the fire of his spight and rage like one of the Buls of Colchus yet shall my still patience serue in stead of another Iason to charme his tongue or dull the biting edge of his Pen to extinguish the bitter flames of his malice against me Let him therefore hereafter thunder forth cry proclaime what he please for such is his vnciuill nature I will from henceforth answer him as a rayling and Cynick Writer ought to be with silence for as much as I am assured that neither by true Diuinity or authenticall Philosophy he will be able to vntwist that web of Truth which this my small Pamphlet hath wouen vnto him But if he haue some other businesse or subiect that sticketh in his stomack against me as I haue heard he threatneth me with Mountaines and I am assured they will proue in the end but Mole-hills as well as the precedent perchance if I finde him in his writing more modest and mannerly as well becomeâ—… one that professeth the name of a Philosopher as a Master of Arts ought to behaue himselfe towards a Doctor who is his Superiour that is if he strike hard and defend himselfe closely from being repayed with Theologicall and Philosophicall arguments and not with misbeseeming termes foule-mouthed language and false slanders as his custome is he shall finde that I will not refuse or faile him but will be ready to cope with him in the Philosophicall Campe of Minerua when and how hee dare and let him if he will beseech as Mersennus his Fryerly Master hath done all his Associats and Cabalists or Birds of one feather to assist him in his quarrell But if he perseuere in his immorall and slanderous veine of writing I will keepe silence and either smile at or rather pitty his folly and answer all his obiections in mine accustomed Latine stile vnto Peter Gassendus who is his chiefe Master and a man that is to be preferred by many degrees not onely in Learning and Philosophicall knowledge before this my home-bred Aduersary but also in ciuill morality honest iustice and freedome from enuious malice I wish that Master Foster would imitate him and bee his Scholler in these his vertues then I should with the like true Christian affection bestow on him being my home-bred Aduersary the same commendations which reason and vertue incite me to impart vnto Gassendus although my forraigne Opposite Verbum Sapienti FINIS Plalm 49. â—…ame 3. Marth 13. Isai 51. Marth 18.25 Foster p. 38 Fludd Foster p. 48. Fludd Wisd. 12-1 Iob. 10.9 Againe 2. Pag. 38. Fludd Foster Fludd Foster Fludd Foster Flud Gassendus fol. 9. Gassendus fol. 144. Fludd Foster p. Fosâ—… Fludd Foster Fludd Foâ—… 〈◊〉 p. 4. Fludd Foster Rom. 〈◊〉 Foster Fludd Foster Fludd Foster 〈◊〉 Fofter Flâ—… Foster Fludd Foster Fludd Foster 〈◊〉 Foster Fludd Pag. 10. 1 Cor. 1. 12. Psal. 107. 〈◊〉 Wisd. 16. Iohn 1. 〈◊〉 14.24 Daniel 4. Esa. 46.10 Iob 23. Psal 33. Psal. 71. 18. Psal 135. 3. Dani. 4. 〈◊〉 〈◊〉 〈◊〉 46. 10. Gen. 50. Rom. 9. 〈◊〉 19. â—…n 6. Corinth 8. Psal. 78. 49. Psal. 107. 20. Esay 54. 10. Wisdome 2. Hebr. 2. 1 Peter 5. Maâ—… 12.22 Aba 3.3 Psalme 91. Iob 1.2 Iob 6 1 Chron 2â—… 2 Chro. 32.21 â—…odus 9. Isa. 17.22 Iob 5. Deut. 32. Wisd. 16. 13. Psalme 91. Psalme 71. Colos. 2.9 1 Co. 8. Apoâ—… 1. Sap. 12.1 Psal. 33 6. Iohn 1. 〈◊〉 16. Esa. 42. 50. Psal. 104.9 Iob. 34. 〈◊〉 Reâ—…elin de Art cab Wisd. 1. Wisd. 7. Eâ—…cl 1. 〈◊〉 Timoth. 6. Psal. 104. 〈◊〉 Psal. 33. 6. Psalme 〈◊〉 Psalme 104. 2 Reg. 22. Isai 45.8 Wisd 1. Wisd 12. 〈◊〉 9.5 Gen. 9. Leuit. 3.17 Leuit. 17. Leuit. 17. Ibid. Cron. 9. Ibid. Leuit. 3. Leuit. 17. 19. Deut. 12. Deut. 〈◊〉 Deut. ib. Cron. 9 5. 〈◊〉 Pim. 12. Wisd. 7. 〈◊〉 Psalm 104. Psal. 30. 6. Psalm 41.3 Psalm 87.7 Psalm 90.17 Dâ—…t 31. 17. â—…od 9. â—…ing 4. â—…b Sam. 6. King 10. â—…n 6. 3. 〈◊〉 〈◊〉 13. Iob 9. Iob 21. Psalme 〈◊〉 〈◊〉 〈◊〉 Iob 36. 〈◊〉 〈◊〉 〈◊〉 Exod. 15. 10. Exod. 18. 8. Exod. 10. Exod. 10. 〈◊〉 144. â—…zek 37. 〈◊〉 1 Cor. Iudith 16. 1 Esdr. 16. Iob 34.13 Cor. 12. 〈◊〉 5. Eecles 〈◊〉 〈◊〉 Lâ—… 3. Acts 17. 24 Gen 9. Leuit. 17. Numb 35. 〈◊〉 48. 4 King 13. Psalme 104. Sap 1 〈◊〉 Esdr. 16. Iob 9. 6. Iob 9. Iob 11. Psalme 9.10 Matth 18.11 Psalme 34. Luke 22. Marke 8.22 Eccl. 11. 4. Acts 3. 5. Eccl. 8. 17. I. S. E. C. Act. 19. Acts 17.24 Rom. 12.32 1 Cor. 8.5 Eccl 3. Eccl 7. Ephes. 6. Iob 38. 21. 1 Corinth 12 Romans 11. 1 Timoth. 6. 1 Corinth 8. Foster Fludd Mat. 5. Ibidem Wisd. 16. 〈◊〉 Leuit. 3. Leuit. 7. Leuit. 17. 〈◊〉 King 13. â—…poc 6. 9. â—…en 4. 10. Psal. 33. Er. k. 37. 〈◊〉 12. 1. Iob 33.4 Iudith 16. â—…aias 42. 5. Iob 9. Pag. 39. Pag. 42. Foster Fludd Acts 17. Foster Fludd Sap. 12. 〈◊〉 1. Cor. 12. Wisd. 16. 10. 〈◊〉 16. â—…ohn 1. Pag. 8. 〈◊〉 12. 11. 〈◊〉 16. Foster Fludd Psal. 19. Sap. 12. 1. Psal. 〈◊〉 Heb. 1 Iob 26. 9. Iob 28. 25. 2 Pet. 3. 〈◊〉 4. 12. 〈◊〉 9. Philip. 1. 23. Foster Fludd Ecclesiastic 1. Psal 19. Acts 17. 1 Cor. 6. 19. 1 Cor. 12. 27. Foster Fludd 〈◊〉 13. Foster 〈◊〉 〈◊〉 7. 〈◊〉 3. Genes 〈◊〉 2 King 22. Iob. 22. 15. Psal. 104. Psal. 105. 37. Numb 11. 25. Ezek. 36. Psal. 104. Esay 〈◊〉 〈◊〉 Pag. 8. Luk. 22. Psal. 107. 20. Wisd. 16. 10. 〈◊〉 107. 20 21. Wisd. 16. 10. Iob 12. 11. 1 Cor. 12. Isaias 54. 16. Psal. 71. 18. Psal. 135. 3.