Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	earth_n	light_n	7,461	5	6.5502	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02833	An aduertiseme[nt] to the subjects of Scotland of the fearfull dangers threatned to Christian states; and namely, to Great Britane, by the ambition of Spayne: with a contemplation, of the truest meanes, to oppose it. Also, diverse other treatises, touching the present estate of the kingdome of Scotland; verie necessarie to bee knowne, and considered, in this tyme: called, The first blast of the trumpet. Written by Peter Hay, of Naughton, in North-Britane.	Hay, Peter, gentleman of North-Britaine.	1627 (1627)	STC 12971; ESTC S118431	133,365	164

True Things nor True Light at all As Princelie Portracts close in Cabines plac'd Where Phoebus findes no Hole to enter at By Torch or Candles are set out and grac'd This clozed House of Nature's lyke to that With-in her Walles are manie Pictures bright Yet may no Eyes of Mortall Man sustaine To view them through the Beames of Divine Light As by a Torch they by the Sunne are seene Not as a Torch but as a sillie Sparke Confer'd with Light of Infinite Extension To shadow which whole Nature is too darke To thinke of which doeth spoyle th' Apprehension Things vnto hourlie Changes made subject And daylie Death doe not truelie subsist So that our Bodies fatall to defect But for a space as Vmbers doe exist Light Lyfe and Trueth these three things are but one Whose Tyme and Place and Power doe exceede The Search of Thought and Number two alone Esteem'd to match Infinitie indeede O Sacred Light whose subtill Rayes doe pier●e The Center as the Sunnie Beames doe show Which Grace the Golde and Gemmes that are so scarce Of the pure Light vncleane Sprites stand in awe Light that appear'd to Moses in the Field And on his Front the Hornes of Splendor planted Vnto that Light let all things Honour yeelde The Power of Darknesse by the same is daunted The Orient Sunne of our Salvation Who from the Fountaine of this Light came out Approach vnto this Habitation With saving Light to compasse me about Who of that Light so pompous Pauelons made For those Prophets into Mount Tabors Glore Now whilst my Sense lyes in my Body dead Grant that my Sprite may to that Mountaine so are That Light that shyn'd into Sainct Peter's Prison O Sacred Flame vouchsafe t' illuminate This darke House with some Sparkes of Divine Reason Where-in my Soule so long is carcerate The Light that did th' Apostle Paul convert And Persecuter in a Preacher turne If it but once doe glaunce vpon nine Heart No Darknesse then shall make mee for to mourne That Light it did it selfe to Steven reveale Amidst the Tortures of his Martyredome Transporting him that hee no Paines did feele And from the Earth shew CHRIST in His Kingdome That to the Prophet's Servant did point out The fyrie Charrets and Forces of the LORD When hee was sore confused and in doubt And feare of Death almost had him devourd That Light where-by the Divyne Angell Iohn Was wrapt and to the Holie Citie brought So farre aboue the Flight of Phaëton Of all those sacred Lights what shall bee thought And of that Majestie of Light displayde Betwixt the Cherubs there to bee ador'd Haue they not of the Godhead this bewrayde That with the Light it 's cloathed and decor'd That Light is GOD and GOD alone is Light His Creatures a Reflexe of His Beames This World a Mirrour or a Table tight Where Light 's but shadow'd vnder diverse Names Vpon that Light great Moses durst not looke The Sight of GOD no sinfull Eye may byde Th' Eternall Flames no Mortall thing may brooke Therefore the Hand of GOD his Face did hyde Into the Bosome of that Light was hatcht The Trueth and Substance of all thinges that bee Till perfectlie th' Ideas were dispatcht Of Creatures whose Shadowes wee but see There in that Light th' Exemplars still exist But heere the Image quicklie doeth decay Of sillie Points of Tyme wee doe consist But what is There it doeth endure for aye The Veritie is firme and permanent And Falsehoods are subject to Nullitie Whylst Shadowes bee but Cases remeante Therefore they perish daylie as wee see As Vmbers are and then they disappeare So Persons are and then they turne in Dust That if wee will this Mysterie Disquire Our Parallele shall bee with Shadowes just Yet when a Man is dead w●e doe retaine His Shape and Feature sealed in our Mynde And everie thing that in him wee haue seene As if those were not vnto Death confin'd If our weake Sight thus paint our Memorie The Light of that Eternall Intellect Can it not keepe vnto Eternitie Those Ideas which HEE did HIM-SELFE perfect Or if wee holde Ideas to bee vaine Wee must deny Things Intellectuall And vnto Shadowes take our selues againe Scorning that Light which is Angelicall Light as it is a thing Incorporall Our Sight also that doeth the same beholde And al 's the Objectes are Spirituall As wee may prooue by Reasons manifolde Else could the Shape of all this Hemispheare Enter the narrow Port of Humane Eyes And leaue his Portract full imprinted there Hence followes then that Men but Spirites sees Or things abstract and Mathematicall As Numbers Figures and Dimensions And Colours which vnder the Light doe fall Although they haue most ample their Extensions For surelie Man is nothing but a Sprite His fluide Bodie a Vapour of the Grasse Or Picture that 's presented in the Streete With Sprites wee finde his Senses doe converse The Sprite of Light is object to the Eye The Trueth of Light doeth enter by the Eare T' informe the Soule these two ordained bee Wee haue wee heare wee see Light and no more The Eye it is the Globe of all our Glore The Port whereat the Soule goeth in and out By it wee see HIS Works VVhom wee adore And get knowledge of Things disperst about The Eare the Subtile Nerue that doeth admit His Word to bee the Lanterne of our Lyfe Our Hopes of Heaven and Fayth come in by it To serue the Bodie other Senses stryue Our Gust wee know and Smelling are but grosse They smell no Light nor taste of Veritie Compar'd with those their Function's in Drosse And most part doe suggest to Luxurie As for the Thinges subjected to our Touch They 're pieces of the Olde Deformed Masse Their Light once spent returning to bee such Into that Chaos daylie they doe passe And finallie when Tyme shall take an Ende And when the World Her Glasses haue run out When Ayre no longer shall it selfe extende Nor shall the Seas embrace the Earth about Nor yet the Spheares distinguish Day from Night When Fyre shall fill the Vniversall Globe The Efficacie Almightie of this Light Shall force Great Nature for to change Her Robe Her Mortall partes those Flames shall purifie No Bodies but Transparent shall subsist Renewed Heavens lyke Glassie Golde shall bee And all Grosse Earth from Beeing shall desist That Mightie Flame shall eare the Ocean The Earth to her Virginitie shall bring The Ayre from Vapours shall bee cleansed then In summe It shall make Light of everie thing The Saincts of GOD shall wasted bee with Light And Ponderous Bodies they shall feele no more Their Walkes shall swifter bee than anie Flight For with their LORD they shall bee chang'd in Glore Looke-what is then Incompatible with Light As Excrementes into a Sinke let fall It will the way vnto the Center right A Den of Darknesse without Light at all Before that Change no true Light can bee heere And then no more of

Changes shall wee see The Light in everie Corner shall appeare No place for Shadowes thence-foorth shall there bee GOD shall triumph at that Great Iubilie Of Nature in her full Perfection Where Hee His Works shall whollie Glorifie And Darknesse throw into Confusion Since true Light and true Things are so remote And clozed inaccessiblie with GOD Take heede my Soule no Paintrie thee besot Which thou beholdest on this Worldlie Brod. But contrarie delight thee in the Night There are no Pictures to distract thee then Flie to the Citie of the Divyne Light That is aboue the Sight of Mortall Men. Expatiate into the Sacred Fieldes Of the expanded faire Infinitie Which Millions moe than Earthlie Beautie yeeldes The Pallace of the Blessed Trinitie Though narrow be our Myndes to comprehend One Point of GOD where each is Infinite Yet to that Search our Spirites may ascend By Visions which are to our Weaknesse fit There thou shalt see how GOD Hee is a Light With-in the which all Things subsisting bee Whole Nature's Birth thou shalt see at one Sight The Pleasant Object of the DEITIE Hee much delighteth in that Architype The Glasse where-in Hee on His Goodnesse 〈◊〉 The Boxe that d●eth the Seedes of Nature keepe And all His Workes recorded as in Bookes As Cunning Paynters gaze vpon that Face Which they pretende by Portract to present And Iakob's Sheepe lookt in that Watrie Glasse That Hee did for their Fruitfulnesse invent So doeth the Sprite of Nature thinges beget By looking in that Architype of All And there-from doeth these Images canceit That wee see set and spred through Natures Hall And there thou shalt comparatiuelie thinke Our Clearest Dayes to bee no thing but Night And that of Heaven this World is the Sinke Repleat with Sorrow Sinfull Care and Plight Or lyke a Caue polluted with the Smoake Of Chymicke Forges and Deadlie Mercurie Where Worke-men as Anatomies doe looke Who haue consum'd Themselues in Sophistrie O that thou mightst not Heere agayne returne But still shouldst liue into that Lights Fruition For on this Earth thou canst doe nought but Mourne Where Toyles Teares and Fears must bee thy Portion There thou shalt see CHRIST setled in HIS Throne As Golden Phoebus in His Silver Sphaero Amongst nyne Chores of Angels LORD alone Lyke Planets plac'd about HIS Royall Chayre Where Troups of Saincts lyke Starres doe moue astray As Skalie Squadrons sporte into the Deepe So in that Lightsome Ocean they play And still an Heavenlie Harmonie doe keepe Of Musicke that can never bee exprest Yet by a Sensible Similitude Wee may imagine that it is addrest By foure Chiefe Partes of Men so vnderstood And th●● by severall Alternatiues A Mutuall and Mightie Melodie One Theatre t'another aye deryues Sounding the Glore of that GREAT MAIESTIE The Alto Angels sing as I suppose Of stablisht Ranke the Foremost Stage They fill To Celebrate HIS Providence They choose And Divine Names belonging there-vntill The Tenor by the Voyce of Saincts resounds The Prayses of HIS Sanctitie they sing And this Echo from Stage to Stage rebounds HOLIE HOLIE Is Our Almightie KING The Basse is tun'd by Harmon of the Sphaeres The Sweet Consent that wee see them among The True Characters of HIS Wisdome beares And Learned holde them vocall in their Song The Hallelu of the Church Militant Mounts vp to make the Counter-basse perfyte With Loftie Straynes of Musicke resonant HIS Goodnesse and HIS Mercie they endyte The Subtill Alchymist can separate The Quintessence and make it to ascende So●are the Church Prayers Alembicate By that Great SPRITE who doth Her still defende My Soule bee ravisht with these Visions And They shall make thy Nights more Splendescent By True Light and not by Illusions Than are Estivall Dayes most Relucent High ESSENCE of the Inaccessible Light Whose Sacred WORD the Darknesse did command To cloathe Her selfe into this Beautie bright So dayntilie Portrayde by Natures Band. Say LORD vnto the Dungeon of myne Heart Let there bee Light and strayght it shall bee so Blynde Ignorance and Pryde shall then depart And in the Light securelie shall I goe Possesse Sweet Light the Temple of my Breast Thy Lampes may feede of Multiplyed Oyle Which since my GOD Thou hast made mee a Priest Still on the Altar of myne Heart may boyle Those Starrie Vaults that Round our Night about As Curtayns full of Flaming Eyes where-by Thyne Holie Angels constantlie looke out And all our Dangers surelie doe espy Grant mee O LORD to trust to Thy Reliefe That whylst the Organes of my Soule doe sleepe It may bee fred from the N●ctur●all Thiefe That no Vncleannesse in my Bosome creepe Enioye my Soule the Beautie of True Light Count not of Paynted Shadowes that are heere Those are the Clowds that keepe thee from that Sight Which vanish then when wee holde Them most Deare So when thy Stage is finallie concluded As Floods returne vnto their Ocean Thou of this Bodie fullilie denuded Shalt bee reduced to thy Light agayne Though for a Wish possesse a World thou might Yet to the Ende doe wish nothing but LIGHT FINIS Index of the chiefe Things contained in this Treatise THE Preamble meerelit Metaphysicall pag. 1. 2. The death of the late King of blessed memorie 3. The occasion and order of the Treatise 4. The Pope and King of Spaine troublers of Christian States 5. The Ambition of the ancient Kings of Spaine and Portugall vertuous and heroicke with particular narration of the most nominate and famous amongst them 6. Charles the fift Emperour the first projecter and founder of the Spanish Ambition ov●● Europe 10. Contrapoyse jealousie of Christian Princes war●anded by Nature 12. The Spanish Inquisition and practises of Philip● the second against neighbour States 14. Hee did negotiate intelligence with the Protestants of France being of head of their enemies the holie league 16. The Voyage of the English Navie vnder Queen Elizabeth to Portugall in favours of Dan Antonio 17. Antonio Peres doeth wrong the English in his narration of that Voyage ibid. Strict limitation of Generals in Warre 19. The greatnesse and swift progresse of the Spanish Empire ibid. The large extent of the Spanish Ambition 21. The insidiation of Spaine by claudestine and fearfull arts of murthering 22. Patricidie practisedin Spaine as amongst the Turkes by a religious tradition 25. The stabilitie of the Spanish Counsell never intercepted by the death of a King doth assure the stabilitie of their Empyre 26. What weaknesse in the Spanish Empyre by reason of dis-joyned Provinces 27 Dis-vnited conquestes vnprofitable and examples there-of ibid. Traffickable Countreyes and Ve●tuous people the onelie true treasure of Princes The evils resulting of the being of great Treasures in the hands of Princes 28. Kinges haue manie necessarie occasions of profitable debursments nor knowne nor to bee enquired of Subjects 31. It is a Weaknesse of the Spanish Empyre to bee feared of all and hated of the greatest part 32. The Pope and Catholicke

The LORD created her thorow the holie Ghost hee hath seene her numbred her measured her and powred her out vpon his Creatures remēbered by Esa● Who measured the Waters in the hollow of his Hand who met the Heavens with the Span weighed the Mountaines in a Ballance The LORD IESVS CHRIST being the increated and eternall VVisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Se● Sermo Patris that Word vvhereby all things vvere created and vvhereof sayth the Gospell In Him for Him and by Him Of these three Instrumentes vvhereby GOD framed Nature Number hath the Prioritie Precedence as having nearest Allyance vnto GOD by reason of Infinitie GOD is infinite and so is Number Non datur numerus quo non possit dari major No Number is so great wherevnto Addition may not hee made Agayne the Angels who be nearest lykest vnto GOD they are onelie capable of Number they doe not receiue eyther Dimention or Weight because they are pure Spirits occupying no Place circūscript●uelie but definitiuelie Habent suum●●bi as I may say definitiuelie my Mynd is at London Paris or Rome although it occupie there no Place The Coelestiall Orbs vnder the Angels are capable both of Numbers Dimension the Extent Limits of their Place wee doe see but they admit no Weight and being Mediant Creatures betwixt the Angels and Element arie Corporall things that doe receiue all three Numerum Mensuram Pondus The Orbes haue into them no Ponderous Matter Quia omnis materia est capax appetens novarum formarum All ponderous matter is subject to daylie mutation of forme whereas the forme of the Coelestiall Spheares is perpetuallie one and the same To returne to the first of these three Number the auncient Theologues did vse three VVords for expressing of the Nature and Essence of GOD so nearlie as they could Deus est Vnitas Veritas Bonitas haec tria unum sunt noting by Bonitie His Goodnesse by Veritie His VVisdome there is VVisdome but in Veritie and by Vnitie His Power In Vnione Potestas as we say The greater Strength doth consist in the greater Vnion Vis unita fortior Therefore sayeth Plato Anima est multitudo mobilis Angelus multitudo immobilis Deus immobilis Vnitas Now say the Arithmeticians of Vnitie that it is Mater Numerorum The Mother of Number of Number Numerus est multipli●atio vnitatis that is the Multiplication of Vnitie even as the goodnesse of GOD is the Mother and Fountaine where-from did flow all those good Creatures and they againe are the Number of the Species and Particulars of GOD'S goodnesse diffused through the World so that GOD beeing Vnitie Him-selfe Hee did by diffusion of His Goodnesse in diverse wayes multiplie this Vnitie both in Number and thinges to bee numbred Vnitie in Number is like the Centre of the Circle if yee take a Circle for Example a Compasse of two Armes that Artisanes vse and doe close the Armes thereof in one it is no more a Circle but a Centre doe extende and spreade it foorth againe and it is a Circle The Sea of the glorious Godhead did rest before the Creation into the Centre of it selfes Contemplation and thereinto was whole Nature latent as the Tree into the Seed there-after by vertue of that Eternall VVord was blowne vp and expanded this Circamference of the Vniverse as so manie Lynes from the Centre and so manie Numbers from the Vnitie The Iewish Caballe doeth celebrate a kinde of Omnipotencie of this Vnitie because it maketh all Numbers beeing without Beginning or Ende it selfe Before there were varietie of things created Vnitie was neither can wee suppo●e so great a Number of thinges where-vnto wee may not adde one more So that lyke vnto GOD it hath neither Beginning nor ●nde Now if we will holde that GOD doeth comprize severall things vnder severall Numbers by guesse or casuallie as that He placed sixe Planets in the Heavens and the seventh to fill them with Light and but two Eyes in a Man's Head to receiue that Light Hee did reveale His VVill towardes His CHVRCH by His VVord in the Apocalipses vnder Seaven tymes seaven and planted but two Eares in our Head to heare that VVorde Hee made sixe Laborious Dayes in the Weeke and the seventh of Rest and the Worlde as a Weeke of 6000. Toylsome and Travelling Yeares and the Seaventh Thousand as a Sabbath of Quietitude and Rest noting that way once the Creation and Enduration of the Worlde and then the visible Light of the Worlde and the Spirituall Light vnder this Number of 7 yea in diverse places shadowing vnder the same Number the Worke of our Redemption The Candlestickes of the Church were Seaven GOD tolde to the Prophet that He had yet 7000 who had not bowed their Knee to Baall Naman was commanded to be washed Seaven tymes in Iordan The Fever left the Sonne of the Centurion the Seavēth houre David praysed GOD Seaven tymes a day Eliseus by Seaven tymes breathing did restore the Sonne of the Sunamitish vvhich interpreted Captiue and by the Mysticall Theologie is sayd to figure the Sonnes of Adam then lying dead vnder the Law which was no more able to restore them than that Rod in the Hand of Giesi Eliseus Servant did restore that Chyld but Eliseus did it himselfe by Seaven Breathings Oscitavit septies To hold I say that GOD doth not see in everie Nūber everie nūbred thing a Reason of Convenience Naturall in His Insearchable Wisdome it were both Ignorance and Impietie VVe cannot deny it when-so-ever we remember howe wee wold think that Architector vnworthie his Wages who could not contryue our House with a competent Number of Lights according to the Proportion of R●wmes cōmoditie of the Sun Beames As I haue sayd of Vnitie that it is so much esteemed not only resembling GOD by the Possibilitie of Infinite Multiplication but implying good thinges in its owne Nature Simplicitie Veritie Strength which made Aristotle in one of his Metaphysickes to say that the Ancients did so honour this Vnitie in Number Quod ex ejus materia generarent ipsum ens that they sayde Attour the Vniverse the Eternall Beeing it selfe did consist there-of So to come to Dualitie vvee shall finde a Naturall Reason vvhy a Weaknesse and Evill doe frequentlie followe vpon that Number as if it vvere cursed because it is the first Number that breaketh the Blessed Vnitie and maketh Division vvhich in it selfe is evill Omne regnum in se divisum desolabitur Exemples heere-of The first Mention that vvee finde of this Dualitie in the first of Genesis GOD created Heaven and Earth and the Earth was barren and emptie Two Lightes in the Heaven and one of them is monethlie defectiue Lucifer parted the Court of Heaven in two CHRIST is One Satan Two HEAVEN One Hell Two MERCIE One Iustice Two GOD did separate the Light from the Darknesse that vvas One and this Two So

Prince and bee of vnited Myndes tymouslie to employe the meanes that GOD hath given vs to with-stand so strong an Enemie then there is no doubt but wee shall bee bastant to oppose him but if wee bee relenting in these then I would say as one of the Parthian Kings sayde long before they were conquered by the Romanes Timeamus ●●●eamus magnum illum Romanorum Genium qui tam brevi spacio torrentis instar effusus est per orbem terrarum Wee haue great cause to project Feares and long before to parralele the flowrishing destinies of the Spanish Empyre which lyke vnto a Torrent hath with-in these hundreth Yeares over-flowed the fairest and strongest Countreyes of Europe Certainlie it is no time for vs to delay in murmurations and to object our povertie amongst infinite Examples that bee in Histories of the fatall ruine that hath followed to Princes and People by such doing the pittifull and mercilesse sackage of Constantinople by Mahomet the second may onelie serue to terrifie vs from the lyke the Citizens of that Towne being full of Ritches did so misregard their late Emperours that one of them Baldwine after hee had solde his Silver Plate Iewels and best Moueables hee was forced to pawne his Sonne to the Venetians for Money to maintaine Warres against the Turkes The last of them Constantine the eight being desperatelie besiedged by the saide Mahomet was not able to furnish Pay to his Souldiours by reason of exorbitant Vsuries exercised by his Merchands nor Corne nor Victuals by reason of their Monopolies although there was great store of both with-in Where-vpon after some Weekes of mutuall grudges and exclamation of the Emperour against his Subjects and of them against him that glorious Citie so commodiouslie seated for dominion over the World vpon the shoulders of Europe and Asia so Emperesse-lyke over-looking both was taken by the Turkes her miserable Prince and People cruellie murthered her beautifull Churches turned in Stables her hudge Ritches possessed by the Enemies and shee made a Port for that bloodie and barbarous Nation to come in vpon the necke of Christendome I will no more insist thus in this place because the Treatise is full of Practises and Examples convenient for your present vse I will onelie say againe That it is no tyme for vs now to contest with our King when question is for preservation of the State and I exhort you to reade this with that disposition as I wryte it not of private Subjects but of States-Men and kyndlie Children of this Common-wealth that wee may all in one voyce say with Pericles of Athens when his Citie was reduced to great straites for want of Money in tyme of hote Warres Ne cernere cogamur cuncta nostra in servitutem rap● mensae cubilis supellectilis ac dierae superflua abscindamus no●●que liberos servemus ut quum pinguior fortuna aspiraverit nobis rursus ea restituere valeamus Let vs curbe our Humours controll the delicacie of our Dyet make sober our Moueables and cut off what-so-ever is superfluous in our Manners for our owne safetie and let vs referre the farther fruition of those to more propitious and fortunate Tymes Thus much more must I say tout●cing the myste●ie of the number 10 here treated to some of you who d ee disdaine to heare from an-other that whereof your selues are ignorant I wish yee bee not scandalized by the mention of remote or naturall Theologie remembring how Sainct Paul 1. Cor. 15 calleth him a Foole who in the Analogie of GOD'S Workes cannot finde a naturall Argument to corroborate his supernaturall Beliefe for the Resurrection of his Bodie And the learned Scaliger in his Exercitations against Cardan discoursing of the Angelicall nature hee calleth that kinde of knowledge fastigium omnis scientiae the top of humane Wisdome and doth verie confidentlie censure the contemners there-of saying Irridebuntur ista à quibusdam sectis nebulonum qui otio supinitate marcentes fastigium scientiae contemnunt titulo curiositatis noting two sorts of them who sayth hee doe constantlie barke against the search of anie other thing than the naked and literall sense in the Scripture one is of those who bee meerlie naturalists nunquam assurgunt ad supremam causam Another of some presumptuous but shallow-brained Theologues who covering their Ignorance with pretext of Holinesse semper assurgunt ad supremam causam they are ever speaking and talking of the knowledge of GOD but may not abyde one word of Nature contemning the high contemplations there-of which are the verie paeth-way that doe leade vs vnto that Knowledge Neither of which two sayeth hee haue tasted this sweet Science of Analogicall harmonie that is betwixt the intellectuall and visible World whereof sayeth the divine Plato that that is the reall substance and this but the shadow depending there-fra that Trueth and true subsistence are there and heere nothing but as a flowing and transition of Images Nulla sunt vera nisi quae sunt aeter●● ista autem quae vide●us non sunt vera sed ve●i similia the things that wee see are but temporarie shadowes of things true and eternall and as the shadow of anie creature doeth perfectlie declinate vnto vs the shape the forme the space and name there-of although wee doe not see the bodie it selfe so sayth hee into this great bodie of visible Nature which is the Image of that intellectuall and infinite World there is the true deliniation and viue Images of the severall creatures which bee there and of the Heavenlie Governament and blessed harmonie that is amongst them And briefe sayth Plato wee haue no knowledge in this World but that which is symbolicall having reference to things invisible as the shadow hath vnto the bodie The Prophets of the olde Law did receiue their revelations from the Angels in symbolicall speaches and sayeth Christ Him-selfe litera occidit spiritus vivificat The letter is dead but it is the Spirit that quickeneth And of Him sayeth Sainct Marke That without Parables Hee spake nothing to them and twelue severall Parables of the Kingdome of Heaven Hee did delyver to them all which doe thus begin Simile est regnum coelorum and the Prophet David sayeth I shall open my mouth by Parables Certayn●●e if ever there was an Age of the World where-in the super-natural light of Christ's Gospel had neede to haue annexed vnto it the darke light of Nature for alluring and intertayning the weaknesse of our spirituall sight it is even this which we now liue into where-in the Heresies of doctrine are so pregnam 〈◊〉 and the loue of the World pryde of Lyfe and singularitie of Opinion so predominant in the professors of the Trueth that we may say not onlie with ●lato but with Hosea the Prophet Non est veritas in terra the pure Veritie hath left the Earth So that I say to you Yee must not be disgusted if vpon the sudden ye cannot comprehende everie symbolicall Veritie that is

propounded vnto you which if it could bee then wee should vilipende the Mysteries of GOD as things triviall and vulgar It is sayd in Eccles that God hath made the world beautifull did set it in the heart of man even that he may admire it and vexe him-selfe to explore the nature there-of Vexatio dat intellectum sayeth the same Salomon And I say that as the intellectuall spirits of our Brayne which are the Scarchers of the Veritie are most subtile in them-selues and closed vp from our Eyes within diverse Cabinets of our Head Even so the Veritie it selfe which is the thing searched by them is much more subtile and involved from our sight The first Ages of the World did embleme the Veritie by a Triton standing aboue the Temple of Saturne with a Trumpet in his mouth signifying that her habitation was most high with the most ancient Gods and that therefore she must be sought laboriouslie and from afarre GOD Him-selfe who is onlie Veritie hath made His Mysteries to bee vmbragious and as at wee-light before vs whiles He Him-selfe doeth inhabite the inaccessible light as is sayd 1. Tim. 6 represented to vs by the Seraphims Esa. 6. beholding Him through two wings and by the darknesse of the Clowde where-through Moses did enter into the light of Mount Sinai to receiue the Law and by that Pillar of Fyre that conducted Israel which was in lyke manner locked vp in a Clowde All these doe figure vnto vs that al-be-it the Veritie lyke to the Branch of Golde that did secure the Voyage of Aeneas vnto the Elisean Fields shall at length open a Passage for vs to the inaccessible Light Yet for the present of our mortall lyfe there be infinite Mysteries of the Veritie which wee cannot see other-wayes than through darke and doubtfull Clowds amongst the which this of the number 10 hath fallen in myne hands it may be as a precious Iewell commeth to an vnskilful Gold-smith who although he cannot mount it curiouslie yet he setteth it so as it may be carried viewed and valued of all men The ancient Persian and Aegyptian Theologues did call the Bodie of GOD Light and His Soule Veritie to declare vnto vs that the Veritie when it is found by vs it should by our means shyne to others And as a Lanterne carried by a Man in the night tyme is better seene of those who bee about him than by him-selfe Even so perhaps this Noble Mysterie once poynted at by me shall bee now vnderstood better by manie of you than it is by mee who did marke it vnto you and I pray GOD it may be so Your true and loving Friend PETER HAY. AN ADVERTISEMENT To the Subjectes of SCOTLAND Of the Dangers threatned to Christian States And namelie To GREAT BRITANE by the Ambition of SPAYNE THere are some Yeares-gone since partlie my Age novv about 60. and partlie my retired Lyfe free from anie publicke Charge did make me to disgust all civill Meditations and exercise of the more humane Letters where-in I had given satietie to my Mynde in my Youth-head both by diligent reading of Histories and by traveling abroad thorow the World to looke vpon the severall Governaments there-of And now I had gotten place vpon an higher Stage and was become familiar with the Muses more sublime and divine where I did studie to vnderstand the policie of Nature the Bountie Beautie and Order of the visible Creatures and that Magicall Spirit which doeth by a common sympathie connect and vnite in one Common-wealth so manie Contrarieties as are with-in the enclose of the supreame Heaven and which doth maintaine whole and inteire this great Bodie of the Vniverse whilst her Members doe daylie perish and passe away before our Eyes I did consider whether this hudge frame was animate or inanimall where was the residence of that mightie Spirit where-by it is governed how Scripture telleth mee that Spiritus DEI implet orbem terrarum The Spirit of GOD doeth fill the whole Earth and how Philosophie perswadeth mee that GOD is into Nature as the Soule of Man with-in his Bodie that even as our Soule doeth fill the Bodie with Lyfe and Motion and furnish to the Organes of our Senses their faculties of severall operation and having its seate hidden into the Braines yet is it not confined there but goeth out at randome to run over the whole Earth to penetrate the Centre to travell through the Spheares to flie aboue them and to discourse of things imaginable to bee without the purprise of the Heavens That even so GOD hath His Habitation and Seat into the inaccessable Light as the Head and hidden Braines of Nature and there-fra doth disperse the Spirit of Lyfe and motion thorow all putting into the Starre● as Organes seated into the face of that great Bodie the influences which minister to all her partes inspiring into the vast Bellie there-of the blowing Wyndes which are the breathing Spirit of Nature and againe placing the Occean as the livare and fountayne that doth ramifie spreade so manie Veines through the Earth as it were of blood through the fleshlie bodie and trunke of Nature and lastlie these rockie Craiges as the Bones of that Bodie Then I did dispute with my selfe how farre these visible things did beare the Characters of the invisible Governament of GOD into the intellectuall or Architypicall World where onlie as Plato sayeth there is reall and true subsistence and where-of these caduc Creatures that wee see are but a shadow or a mirrour where-in GOD letteth vs beholde the Image of that Order and governament that is in Heaven According to which sayeth Sainct Paul Rom. 2. The invisible things of GOD from the creation of the World are clearlie seene being vnderstood by the things that are made Farther I went on to ponder that discourse of Plato in his 6. de Rep. where hee maketh the Mynde of Man to haue that relation to GOD which his Eye hath to the Sunne where-fra as a visible Light proceedeth to illuminate the Eye and maketh it to see the Sunne it selfe that giveth it light So doeth a spirituall Light proceeding from GOD illustrate our Myndes with that splendor where-by wee doe beholde GOD Himselfe which Light of GOD hee calleth in that place Foetum sive prolem DEI The Birth or Chylde of GOD. Where-vpon I was begun to debate with my selfe from what good warrand the learned Marcilius Ficinus could affirme that Plato did there-by meane the eternall Sonne of GOD manifested to vs in the Scriptures of whom sayeth Sainct Iohn in the first of his Evangell in termes not vnlyke Est lux illuminans omnem hominem venientem in hunc mundum That Hee is a Light which doeth illuminate everie man that commeth in this World But now while as my spirit had ascended to this height of Heavenlie transportation little thinking of anie worldlie retract or encombrance Alace for pittie the late deplorable death of our blessed King of sacred