thereof Otherwise we can hardly explain this matter because of his Inscrutable Majesty That therefore the Celestial Bodies are Animate is hence rightly concluded For it were absurd to deny a Life and Soul to be in Heaven and the Stars the which Inspire both Life and Soul even in the vilest of these Inferiour Bodies They give Life unto Plants which grow without Natural Seed as we see in the Mountains and Places untill'd So likewise to the Earth For if a Lump be taken out of the Bowels thereof and for some time exposed to the Rays of the Sun it yieldeth Grass or some Herbs oftentimes the twiggs of little Trees The Stars also bestow Life upon Animals not generated by Copulation Nor can we be so stupid as to imagine that Plants Trees c. are of a Nobler Condition than the Celestial Bodies This manifest perpetual Operation cannot come but from a Pure and Cleansed Body These things I suppose are sufficient to prove the World hath a Soul placed in Heaven as in the most Noble Part thereof But perhaps you desire it may be further Proved that these Celestial Souls are Rational and participate of the Divine Mind The Matter is not obscure For if the World as Plato saith be the best effect that could be of goodness it self That is of GOD for we Germans so express it because Got sounds nothing else with us than Gut if we rightly enquire the Reason of the Idiom it must certainly participate not only of Life Sense and Reason but also of Intelligence The Soul is the Perfection of the Body And that Body most Perfect which hath the Perfectest Soul Wherefore if the Celestial Bodies be most Perfect they must of necessity enjoy the most Perfect Souls The Heavens therefore do Participate of the Intellect and Mind Which very thing the Platonicks plainly approve by Musical Concords For seeing that Musical Concord is as it were Living Rational and Efficaâ—ious what Resemblance hath it unto Life it self how Pleasing is it to the Mind and even Ravisheth the whole Man And which is more the Mind and all things else are made by the Soul By her they are preserved by her they are moved And therefore Plato did not amiss when he Described the Soul to be she that made preserved and moved all Natural things especially by Musical Numbers and Proportion constituted I say by Numbers not Mathematical as some Calumniate but by Ideal and Metaphysical Proportions of Numbers This Harmony consisteth altogether in Motion because that by an Aërial Nature posited in Motion it moveth the Body By a Purified Air it stirs up the Aërial Spirit the Chain of Soul and Body By affect it at once disposeth the Sense and Affection By signification it Operates upon the Mind Lastly through this Motion of the subtil Air it penetrates vehemently It floweth sweetly through the Contemplation And by its conform Quality poureth out it self with a wonderful Pleasure By its Nature as well Spiritual as Material it at once Ravisheth and Claimeth all that is Man Wherefore let us seriously consider how the Sounds of most sweet Musick elevate and as it were double and treble our Minds And in like sort judge the Melody of the Celestial Bodies who now by a slower but anon by a swifter Motion produce a tone that is Grave or Acute Whereunto agree in these Sublunaries Gravity and Levity Cold and Heat Moisture and Dryness of Elements So likewise Matter and Form in the Gâ—neration of things Meekness and Magnanimity Temperance and Fortitude in Humane Affairs Seeing therefore that Motion is â—very where Free in its own Nature it might easily prevaricate and wander unless it were Ruled by the Intellect and Mind The which we cannot further enquire of in this Place according to the Exigence of the Matter Besides it is absurd for us to have Reasons of our own works For the Celestial Souls and so the Soul of the Universe have no Reasons of theirs of whose Spirit even we our selves are generated and live continually If the Lesser World enjoy an Intelligent Soul such also enjoys the Greater But we will cease to prosecute this any further concluding that the World is a System of Celâ—stial and Terrestrial Bodies constant in Order Number and Measure but Living Animate Intellectual Whence we safely gather that the Soul of the World is a certain singular Life filling all things vivifying all things producing and connecting all things that it may accomplish and preserve one Fabrick of the whole World and be as a Monochord sounding out by the three-fold kinds of Creatures Intellectual Celestial and Corruptible at one Blast one only Life The Mystery of Unity is but known of a few Now can we here pass by the Authority both of the Holy Scriptures and also of the most approved Philosophers Deut. 4.19 Thou shalt not Worship the Sun Moon and Stars which God hath Distributed to all Nations under Heaven Deut. 28.12 God shall open unto thee his good Treasure the Heaven c. Deut. 33.13 Concerning Joseph Thy Blessing shall be of the Precious things of the Sun and of the Precious things of the Moon But above all let us consider those thingâ— which are in Levit. 26.19 I will make saith God your Heaven as Iron and your Earth as Brass The same is repeated Deut. 28.23 And also in Hosea 2.21 And I will hear the Heavens and they shall hear the Earth and the Earth shall hear the Corn and the Wine and the Oyl and they shall hear Israel Therefore we hereby see that God doth set the Root of Worldly Benedictions in Heaven as it were in the Soul of the Universe so that the Beginning of Blessings is from Heaven as the Beginning of Motion from our Soul which are of themselves perspicuous enough To this also belongs that in Job 38.33 Knowest thou the Course of Heaven or canst thou dispose the Rule thereof in the Earth The Rule of Heaven proceeds through Terrestrial and all Inferiour things as the Rule of an Emperour or King throughout his Empire and Kingdom As therefore a King is the Soul of his Kingdom so the Heaven and the Stars are the Soul of the World Likewise that of Job 26.13 His spirit hath garnished the Heavens Psal. 33.16 By the Word of the Lord the Heavens were made and by the spirit of his Mouth the whole Army thereof In whatsoever Body the Spirit of God dwelleth and shineth that Body without doubt shall be Animate and Intellectual Psal. 19. God hath set his Tabernacle in the Sun One Day telleth another and one Night teacheth another knowledge There is no Speech nor Language in those Heavens yet understandeth he their Voice Their Line is gone forth through all the Earth and their words unto the ends of the World in them hath he set a Tabernacle for the Sun Psal. 89.5 O Lord even the Hâ—avens shall confess thy wonderful Works John 3. Our Saviour saith to Nicodemus I have told you
things she hopeth and sustaineth all things Charity Buildeth up knowledge puffeth up Charity is greater then Prophesies Sciences Tongues Prophesies shall be abolished Tongues shall be Silent Sciences Perish Charity remaineth for ever He that remaineth in Charity remaineth in GOD and GOD in him Now we must know there is a Two-fold Man One Astral External or Carnal which is called Animal nor perceiveth he the things which are of the Vivifying Spirit The other Spiritual or Internal busied in Renewing the Corrupted Image of God Rom. 7. In like manner there shall be a Two-fold Wisdom One Worldly or Astral the Wisdom of Arts Sciences Dignities Possessions and of Curruptible things wherein the Gentiles are alone Busied Mat. 6. The other Celestial consisting in the knowledge of GOD in the consideration of his Ineffable Mercy in the desire of Eternal Happiness This Wisdom acknowledges no other Governour than the Holy Spirit Operating by the Word of GOD That the Heavens and Celestial Influences Both which may be joyned in a Man that pleaseth GOD. But in whom the Celestial Wisdom Reigneth that other is only a Hand-maid she seeks for nothing at all but the Glory of GOD and the welfare of her Neighbour which indeed is as much as is granted in this Life to the Elect or those whom the Father hath given unto Christ. Now where the Astral Reigneth suppose that alone There are Dogs and Swine unto whom we are forbidden to cast Pearls or that which is Holy Lastly where the Celestial and Astral do Conjunctly Rule that is when we endeavour to serve Two Masters There is true Hyprocrisie very displeasing unto GOD. No Man can serve Two Masters Such were the Pharisees in the time of Christ whose Righteousness if ours exceed not we shall not enter into the Kingdom of God Christ himself hath spoken it It was but requisite that we a little touched upon those things lest Ignorant Detractors who are either far out of the way or abhor this True manner of Philosophizing should take occasion to mingle Holy things with Profane or Profane with Holy whilst perhaps they might take upon them to Disprove these Realities Furthermore as hitherto we have Treated of the Soul and Spirit of the Universe and of the Sydereal Governour in Man So now we may possibly be informed concerning Four Senses in the Universe accommodating themselves to the Four-fold Vertue or Power of the Soul of the World There are Four Elements which contribute Matter to the Body of the World And there are also Four Powers in the Soul of the World The first is the Intellect of it self Immovable the Mover or Governour of the Sphere Instituted by the Author of all things Governing the Spheres The second is the Soul of the Sphere A Mover indeed that is Movable yet so of it self The third a certain Intelligence excellently placed in this Soul by GOD and the superiour Intellect The fourth is Nature that is to say A Seminary and Vital vertue every way infus'd into the Matter by the Soul The Intellect and Soul are indeed Substances But the Intelligence and Nature are Qualities Those of the Soul these of the Matter The Four Images of these are the Four Elements For Fire resembles the Intellect Earth the Water Air the Intelligence And lastly Water the Soul And as there are three things proper to Fire three things also opposite to Earth and that the Mediums agree with Mediums by a certain Proportion so there are three things proper to the Intellect and their Opposites are proper to Nature The Mediums also to the Mediums For the Intellect is Individual Uniform Eternal Nature Dividual Multiform Temporal The Soul amongst these Mediums looks indeed through the Intelligence more participating of the Intellect it self than of Nature But through the Animal Power the rather agrees with Nature than the Intellect Wherefore it is called partly Individual partly Dividual Partly also Uniform and partly Multiform Again partly Eternal and partly Temporal From Substance Vertue Action Fire Subtile Acute Movable Air Subtile Obtuse Movable Water Gross Obtuse Movable Earth Gross Obtuse Immovable The Intellect Individual Uniform Eternal The Soul by the Intelligence Individual Uniform Eternal The Soul by the Animal Power Dividual Multiform Temporal By Nature Dividual Multiform Temporal Hence also are the Four Lives Delivered and Believed of Plato The Life of Saturn admiring in the Intellect Heaven the Father thereof that is God the Father of Heaven The Jovial in the â—ntelligence declining to Action yet Movable The Venereal in the Animal Vertue yet Affecting Matter And the Dionysiacal as if Drunk in Nature that is of a Drench'd or Drown'd Matter And by a like Reason there are Four Senses in the Universe The First in the Soul of the World Commune I say and one Sense That is a certain Imaginary Vertue so accompanying its Intelligence and touching the Particular Forms of things as the Intelligence doth the Universal Touching I say Intrinsecally and therefore it wants no Instruments neither proceeds or suffers it any where without The second is in the Souls of the Spheres and Stars Commune indeed and Impatible also but proceeding without The third in Particular Souls distributed through all the Instruments beyond Common strength and spreading it self without but ending in the Judgment The Fourth and last Sense is according to the Pythagoreans allowed to Plants yea a certain Image of Sense and that indeed Stupid having no Judgment of Quality but Posited only in the Passion of some Pleasure or Grief The First Sense represents the Intellect The Second the Intelligence The Third the Animal Vertue and the Fourth the Natural Wherein we must remember that the Matter of the World doth not otherwise enter the Soul than by Nature nor otherwise the Intelligence than by the Soul nor otherwise the Intellect than by the Intelligence Even as it receiveth Water by the Earth by the Water Air and by the Air Fire But at length to come to our Matter we must know that the Lines of the Hands are not otherwise produced giving GOD in the first place His Due than from the Imagination of the Greater World thus or so Affected in the Generation of Man yet performing its Authority and Office by the Stars It is hardly perceptible to our Humane Wit how such an Operation should be made in our Hands by Lines shadowing out the Fate of every Man This Imagination of the Soul of the World is otherwise called Predestination Science Fate And she it is that performs her Power in the Conception and Birth by the Influence of that Star which then predominateth in the Heavens and thence poureth out that Peculiar Genius upon every Man If many Stars be to do the Work the proper and accustomed Signatures are by them distributed and Engraven Fortunate or Infortunate according to the Affection of the Planets and other Stars in their respective Signs and Quarters of Heaven Those Conjunctions and other Aspects of the Planets which but
of 24. sides which are only consider'd in Venus and Mercury with the Sun These Radiations or Aspects were diversly taken by Astrologers before Regiomontanus for some accâ—unteâ— the place of the Aspects in the Aequator others otherwise as Regiomontanus himself observes Tab. Dir. Probl. 31. Now as touching their Aequation there hath been and yet is some difference depending amongst Astrologers For a sort of Pretenders very strangers to Mathematical Demonstrations do wilfully neglect the latitude of the Planets in Direction And all their Reason is because as they think Ptolemy 3. Quadripart does the like which smells too rank of Ignorance for if they rightly understood Ptolemy they might plainly perceive his Examples there do suppose the Promissors and Significators within the Ecliptique and therefore no Latitude to be consider'd whereas Doubtless if he had directed any of the Planets having Latitude he would have regarded their Latitude very necessary to be known as himself acknowledges Cap. de Applicationibus De bis qui non nutriuntur in Figurâ aequicruria and elsewhere But these men are laught at The truth is Ptolemy made question only whether or no it ought to be observed in the Sextil and Trine Aspect And if he had exploded it which is not to be credited in so great and famous an Artist 't was possible Ptolemy being but a Man might therein have err'd as well as in other things However such as say they follow him do utterly reject it affirming that these Radiations are not to be consider'd as they proceed from one Point of the Heavens to another but according as they concur in the Center of the Earth where they do Angulum Constituere which say they is always the same whatsoever Point or place they proceed from with Latitude or without Another sort there are and they otherwise very Learned who will have them Aequated boâ—h in respect of Longitude and Latitude in which Number is Leovitius and Johannes Blanchinus the latter of which prying as he thought deeper into the matter and making great account of a little space of time Neglected by Ptolemy in taking these Aspects assumes their Aequation for a great Circle passing by the Center of a Star having Latitude and enclin'd beyond the Aequator Proving that the Quartile Aspect ever falls within the Ecliptique and is to be accounted without Latitude that the Opposition always retains the same Latitude which the Body of the Star doth though of Contrary Denomination the â–³ and âš¹ half the Latitude the âš¹ of the same the â–³ of a contrary Denomination and shews that these Radiations cannot possibly make an Angle in the Center of the Earth unless they first truly behold one another in the Heavens whose configuration admits of variation in respect of Latitude And to this Opinion Argol freely subscribes rejecting the Aequations of Regiomontanus and all others as void of Demonstration averring this most agreeable to observation having had as he saith experience thereof in more than a 1000 Genitures But Oranigus as great an Astrologer and Mathematician as any of the other although he denies not but that the Square and Opposite Aspects do always retain the same Point of the Zodiack wherein they are made and require no alteration thereof so that the Latitude is not to be Changed in the Quartiles because they always terminate in the Ecliptique howsoever it be in the Oppositions that they terminating on the Contrary part the Latitude admits of contrary Denomination which the Diametrical Line passing by the Center and cutting the Plane of the Ecliptique demonstrates yet neglecting any Aequation of the Latitude which indeed never ought to be regarded in the Aspects as sufficiently appears by the Doctrine of Triangles and the Dimension of the sides of these Aspects in the Globe he Aequates them only in respect of Longitude which in my Opinion is a way the most exact and Rational of all others and approved of by the most and best of Modern Mathematicians provided we consider them as they do in respect of the Ecliptique not of the Aequator Howbeit it will merit the Pains if in Directions we observe both viz. that of Blanchinus and this of Origanus and by comparing severally the just time of every Accident we shall quickly Discover which of the two may best Challenge our Observance But because the Latter is most regarded and considering how requisite it is to be known of all that Practise the Genethliacal part of Astrology I shall here give you the Grounds and manner of this Equation by the Diagram and directions following The Diagram Wherein let the Point A. represent the Star Arcturus mention'd in the 9 th of Job whose Latitude from the Ecliptique is 31 Degr. 2 Min. North from which Point as from its Pole or Center the Circle B. C. D. is described by the Interval of the Hexagon or Sextile Aspect viz. A. D. 60 degrees And let B. E. D. represent the Ecliptique and A. E. the Latitude of the Star Nâ—â— to determin how much is to be counted in the Ecliptique for the Sextile Aspect of the Star proposed In the Sphaerical Orthogon A. E. D. we have given A. D. 60 degrees A. E. 31 degrees 2 Minutes the Latitude of the Star Ergò E. D. shall be 54 degrees 18 Min. by the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Sine Compl. Lat. Star 58° 58′ 9932914. To the Radius 10000000. So the Sine Compl. Basis A.D. 30. 0. 9698970. To the Sine Compl. E. D. 54. 18. 9766056 The Sextile Aspect Lat. 31° 2′ Next to get the Longitude of the Trine Aspect Substract the Arch of the âš¹ 54° 18′ from the Semi-Circle and the remainder counted from the Place of the Stars Longitude limits the â–³ thereof For look how much the âš¹ Aspect wants of 60 degrees in the Ecliptique by reason of the Stars Latitude and just so much the â–³ exceeds 120 degrees Example The Sextile Aspect of the Star Arcturus is here found to be 54° 18′ which is 5° 42′ short of 60 degrees Now if either 54° 18′ be deduced from 180. or 5° 42′ added to 120 degrees the remainder or Aggregate 125° 42′ is the Trigonal Arch of Arcturus and that added to the place of the Star gives the â–³ sinister thereof 25° 4′ of â™’ So likewise if you add the Hexagon Arch 54° 18′ to the Longitude of the Star ♎ 19° 22′ it gives you the place of the Sextile sinister of Arcturus â™ 13° 40′ whose Point opposite ♊ 13° 40′ is the Trine Dexter of the same Star But if you deduct the said Hexagon Arch 54° 18′ from the Longitude of the of the Star the residue points out the âš¹ Dexter thereof ♌ 25° 4′ In like manner if you would know the Semi-Sextile Aspect of a Planet whose Lat. is 7 degrees Substract the Sine of the Compl. of the Latitude from the Sine of the Complement of the given Aspect and the Sine of the Complement of the Remainder is the Arch of
Primary Foundations of the whole body of Astronomy are Confirm'd Evinc'd and Demonstrated For seeing that the Sun is Eclipsed only in his Conjunction with the Moon and the Moon in her Opposition to the Sun we conclude the cause of the Sun's Eclipse to be the Interposition of the Moon betwixt him and the Earth and the cause of the Moons Eclipse the Interposition of the Earth betwixt her Body and the Sun 's Thus the Solar Eclipses do manifest the Moon to be Lower and less than the Sun The Lunar Evince the Earth not founded infinitly below us as Xenophon Colophonius trifled But that the Heavens under us are distant from the Earth as far upwards in respect of those that be our Antipodes as here they are and consequently that the Earth is not Cubical nor Pyramidal Scaphoidal or otherwise Hollow Nor Tympanoidal nor Cylindroidal but on every side perfectly Round or terminated by a Globosous Figure Because that not only the Shadow of the Earth in the Moon 's Body is always and on every part observed to be round but also for that such as live Eastward do number more hours from their Meridian for the beginning or ending of an Eclepse than such as live Westward proportionally to their distance By Eclipses also of the Moon we know that the Earth is moved or Placed in the middle of the Zodiaque because that she is Eclipsed only in the Opposite Places thereof The Oriental or Occidental Eclipses of the Moon tell us one half of the World is always visible and that daily one half of the Zodiaque Rises above the Horison The Lunar Eclipses best discover to us the Longitudes of Places upon the Earth and assure us the Earth and Water make but one Globe That the Mountains of the Earth are not to be compared to the bigness thereof the equal roundness of the Shadow tells us Wherein we observe no Hiulcity or Cleft by reason of the Vallies nor yet any part thereof extended more than the rest because of the Mountains And although the true and certain place of the Moon cannot be takâ—n by any Instrument whatsoever because of her Parallaxes Nature or rather the God of Nature hath supplyed this defect by her Eclipses For the Moon posited in Mediis Tenebris is then understood to be in Opposition to the Sun By these defects therefore the Motions and Mutations of the Moon are found out and rationally Demonstrated Lunar Eclipses Demonstrate the Shadow of the Earth to be Conical Terminating in a Sharp Point And in the same places of the Moons Transits to be sometimes thicker otherwhiles more slender notwithstanding a certain Rule and Respect had to the Sun's Motion And consequently that the Sun is moved or so seems to be in an Eccentrical Orb. Hence likewise we gather That the Sun is far greater than the Earth and the Moon lesser so the Solar Eclipses demonstrate the Distances of the Luminaries from the Earth to be different and therefore to be moved in Eccentriques or Epicycles Hereby also is found out a Rule for measuring the Distances of the Sun and Moon from the Earth and the Magnitudes of their several Bodies And lastly by Eclipses of the Luminaries The God of Nature forewarns this sinful world of the Revolutions of Kingdoms and States the Death and Detriment of Princes Governours and Great men of Heresies Sects and Seditions in the Church Alterations of Laws and Customs of Drought and Inundations of Rivers Wars Famine Plague and Pestilence In a word the vicissitude of all sublunary things Levate in Excelsum Oculos Vestros videte quis creaverit ista Something farther touching the Doctrine of Eclipses Chiefly from Morinus NOw as touching the Effects of Eclipses it hath been an Antiently receiv'd Opinion That whatsoever the Sun and Moon and the rest of the Planets and Stars bring to pass upon these Inferior Bodiâ—s is done by vertue of their Light which if granted it must necessarily follow that the action of the Luminary deficient being diminished in Partil or wholly intermitted in Total Eclipses these Sublunaries should meet with and suffer great Alterations because the Sun and Moon are the Primary Coelestial Causes of all Sublunary Effects But Johannes Baptista Morinus Astrolog Gallic Lib. 11. tells us That Light doth only Illuminate and nothing else And Lib. 12. That besides Light there is an actual Heat in the Sun and in all the Stars proper and peculiar Influences which penetrate the body of the Earth and do not less affect and dispose it from the places beneath than such as are above it And therefore Eclipses of the Luminaries are not to be considered only as to a privation of their Light in these Sublunaries but as those Eclipses are never but in their Conjunctions or Oppositions whereby they emit their Influence more powerfully than in any other Aspect whatsoever Wherefore both Astronomers and Astrologers observe the same moment of time in which the middle of an Eclipse happens The first whereby to rectifie the Tables of their Motions the Later to the end that by a Coelestial Figure erected to that moment of time they may see what Effects an Eclipse may produce in these Inferiours not in respect of the Light deficient which saith he the Learned Astrologers regard not but of their Influence Which being permitted he further saith That in superterranean Eclipses of the Sun we are depriv'd of his Light and Heat Totally if the Eclipse be Total and in part if but Partil and that so long as the Eclipse lasts But we are not depriv'd of the Sun's Influence or at least no longer than while the Sun is under the Earth which every night causeth a Total Solar Eclipse for many hours together For as the Influence of the Sun whilst under the Earth penetrates the same as is evident from the Figures of those are born by night so the Influence of the Sun above the Earth penetrates the Dense and Opacous Body of the Moon Eclipsing him which neither the Sun's Light or Heat could penetrate she being as black as Ink it self whilst under the Sun 's Discus as by an Optique Tube may easily be observed But Subterranean Solar Eclipses at leastwise such as be Total do more affect the upper Hemisphere of the Earth then the Superterranean and the Reason is because the Influence of the Sun is not of infinite vertue and therefore if it should penetrate the Earth's Gâ—obe it could be but faintly through both the Globes of the Earth and Moon In those Eclipses therefore at least such as are Total we suffer by reason of the Imminute Influence of the Sun toward us which he thought might be the cause why for 30 years together so much War and all manner of mischiefs raged in this Hemisphere of the Earth which Europe divideth For as much as all that while very many Total and nigh Total Eclipses of the Sun happen'd in the Lower Hemisphere as may be seen in Origanus who very carefully
hath noted and supputated both Superterranean and Subterranean whilst scarce two notable Ones fell out in our Hemisphere Morâ—over he saith that in Lunar Eclipses we are dâ—prived of the Light and Heat of the Sun which at other times is reflected by the Moon wholly if the Eclipse be Total but in part if Partil and only so long as the Eclipse lasteth But we are not more deprived of the Influence and Elemental Efficacies of the Moon than if there had been no Eclipse at all because that between Her and Us there is nothing interposed which might dull or diminish her Elemental or Influential vertues And this is true at least in respect of Influence as well of Subterranean as Superterranean Lunar Eclipses Whence it is that the Sublunary Nature is more affected by Solar Eclipses than Lunar by reason of the thereon imminute Influence of the Sun towards us and in all Eclipses the Influx of the Moon exceeds the Influx of the Sun but most in Lunar Eclipses He condemns the Ancients who thought that in Eclipses the Action of the Deficient Luminary ceased upon these Inferiours because they supposed the Luminaries to Act by Light only and were therefore unhappily Opinionated that some one of the Lesser Planets might execute the Office of the Deficient Luminary Again he saith that the Earth and its Inhabitants are more strongly disposed by the Eclipses of the Luminaries than by the other Conjunctions or Oppositions of the Sun and Moon because virtus unita fortior est But in Eclipses the Rays of the Sun and Moon are united upon the same time or very near it which is drawn from them to the Earth And the Earth is found in a Solar Eclipse within a Cone which drawn from both the Luminaries as from its Base binds the Earth by its Ambite But in a Lunar Eclipse 't is found within a Column the extreams whereof are the Disci of the Sun and Moon Besides in every Eclipse both the Luminaries are under the Ecliptick where the Zodiacal vertue most flourisheth Whence it followeth That an Eclipse by how much greater and of longer continuance it is by so much greater are the effects it produceth Because that in great Eclipses the Central Raies of the Sun and Moon are more united in the same Line which passeth over the Earth and remain longer united Then he condemns Ptolemy and all other Astrologers even till these present days as much mistaken about Eclipses in these two following things First in limiting the places of the Earth to which the Effects of every Eclipse belong For that they would have them appropriated to those Regions and Provinces which are under the Sign wherein the Eclipse falls or others of the same Trigon according to that distribution of the Earth which Ptolemy hath allotted to the twelve Signs of the Zodiaque But forasmuch as that Distribution is but a meer Fiction as he hath endeavoured to prove Lib. 20. Sect. 1. Cap. 2. it is evident they have erred in limiting certain places of the Earth wherein the Effects of an Eclipse shall happen and the rather for that an Eclipse as every other Lunation is an Universal Cause universally active throughout the whole Circuit of the Earth but in every place thereof particularly Active according to the particular posture of the Eclipse and of the whole Heavens in respect of that place of the Earth wherein yet an Eclipse is frequently not allowed to have any Effect according to the Ancients because the place is not under the Sign wherein the defect happens or any of that Trigon which saith he is Hallucinatio intolerabilis ab Astrologicis principiis alienissima And to such as by way of Objection do offer Ptolemy's Doctrine viz. Pro locis particularibus urbibus advertere ad loca Luminarium Cardines figurae Coelestis sub qua urbes ipsae conditae sunt aut ad Medium Coeli in Genituris Principum qui ipsis urbibus dominantur Ac si haec familiaritatem seu convenientiam habeant cum locis Luminarium Cardinum in figura Deliquii Effectus ad ipsas urbes pertinere He thus Answers That the Coelestial Bodies have no Influence on things made by Art at least per se as he seems to have proved Lib. 20. Sect. 4. Cap. 8. and therefore overthrows the foundation of that Doctrine of Cities although it should be deduced from their Radical Figure whereof notwithstanding scarce any One remaineth Now as to what belongs to the Medium Coeli of Princes admitting the Familiarity aforesaid viz. That an Eclipse happens in the Medium Coeli of the Radical Figure of a Prince Or that in both Figures to wit that of the Geniture and the Eclipse the Medium Coeli should be one and the same that Eclipse indeed shall have signification upon the Actions and particular Fate of the Prince But as for what concerns the Citizens Earth Water and Air as Plagues Barrenness c. they shall not be thence foreseen unless peradventure by Accident so far forth as the Prince being actively or passively disposed to War by the similitude of the Figures Plagues and Barrenness c. may thence ensue But these things contribute nothing to the Constitution of the Air at least of Heat Cold Moisture and Drought 2. The second thing wherein he charges the Ancients to have Erred is in determining and limiting the Subject upon which an Eclipse shall especially operate by the Form and Nature of the Constellation wherein the Eclipse falls saying that if the Constellation be Human as Gemini Virgo Aquarius Men shall be affected and if Beastial as Aries Taurus Cancer Leo c. Beasts so and so called For that these names do not truly agree to the twelve Signs of the Zodiaque which ought properly to be called by the names of the Planets there predominating whose Natures they resemble Thus much Morinus whose new and uncouth Doctrine till either it be Refelled or Received by the Learned suspends my Judgments in this matter Of the Crises in Diseases to find out the same and how to judge thereof according to Durret CRisis is thus defined by Galen Est velox repentina morbi mutatio quâ Infirmus vel ad salutem vel ad mortem deducitur and indeed every swift and sudden Mutation whether it be in the Moon the Air or in a diseased Body is by him so called for that it seems to execute the Judicial Sentence be it for the Life or Death of the Patient It is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Latin is judico decerno or sententiam fero whence these Days are Metaphorically termed Critici Judiciales or Judiciarii Decernentes or Decretorii The cause thereof is two-fold Internal External The Internal is taken from its own proper Principle the which is also twofold For 1. Either Nature would expel some Noxious Humor 2. Or else the Humour it self not yet digested nor prepared to Excretion offending Nature either by
Thousand and seven hundred German Miles Longomontanus and Cysatus found the true Diameter of the Head of the Comet in 1618. One hundred and seventy five German Miles and in proportion to the Diameter of the Earth as 377. to 3600. the length of the Tail continually variable and very uncertain excepting only the 29 of December on which day it was observed to be 445 Semi-diameters of the Earth which answers to three hundred eighty two thousand and seven hundred German Miles 9. The Situation of the Tail in respect of the Sun Venus or Mercury and of the Quarter of Heaven towards which it seems to incline PEtrus Apianus first Observed that Comets projected their Tails to the adverse part from the Sun and to him Cornelius Gemma Cardanus Maestlin Cysatus Blananus Longomontanus and Tycho subscribed The last of whom speaking of the Comet in 1590. hath these words Ex iis vero quas indicavimus caudae porrectionibus evidenter colligitur ubique à sole fuisse ad amussim versam si modo solis positus cum capite Cometae locis quos iisdem temporibus obtinuerunt in vicem conferantur viz. By these Porrections or stretchings out of the Tail saith he before expressed it is evidently gathered that the same have been every where exactly averse from the Sun if so be the Positions of the Sun and the places of the Comet 's Head which at those times they possessed be compared together Nevertheless Tycho acknowledges that the Tail of the Comet in 1577. was directly opposed to Venus not the Sun which he rather attributes to some secret Optical Cause than he would admit Venus could cast out such strong Rays But whether for some hidden Optical Reason as Tycho thinks or because the Head of the Comet is not exactly Sphaerical as Cabaeus supposes certain it is that the Tail sometimes seems to recede a little from the place opposite to the Sun for so Kepler himself acknowledges pag. 54. Solemne hoc est Cometis quod caudae ipsorum nonnihil ab opposito Solis deflectant This is ordinary saith he with Comets that their Tails do somewhat incline from the places opposite to the Sun The like may be said of the Comet in 1618. the Tail whereof Kepler the 9 th of December found to be rather opposed to Mercury than the Sun Johannes Hommelius likewise Observed that the Tail of the Comet in 1556. did not exactly oppose the Sun so long as it was distant from him less than a Quadrant or 90 degrees but that afterwards it tended directly to the Quarter opposite to the Sun By all which it appears that this deflection from the opposite place of the Sun arises per accidens from the Position of the Sun the Comet and Observer other secret Causes perhaps concurring in the matter and shape of the Head or from the transverse distance and motion thereof But doubtless of it self it always respects the Region opposite to the Sun Whence it is as before I noted that Matutine and Oriental Comets are bearded their Rays being projected Westward but the Vespertine and Occidental Tailed their Rays being averse from the West Eastward 10. The Quarter of Heaven in which they arise to which they are carried and where extinct AS to this we read of none that were moved by a direct Tract from any one Quarter of Heaven to another opposite thereunto but all obliquely unless it was that observed by Haly Anno 1200. because he saith the same was carried by the motion of the Primum Mobile from the East Westward Those of the Years 392. 405. 1471. 1475. 1532. 1533. 1539. 1556. and 1618. were moved from the East Westward but all of them obliquely inclining Northward So on the contrary Those that move from the West Eastward incline either Southward or Northward As that great Comet of the Year 373. before Christ seen and described of Aristotle which begun in the West Aequinoctial point and came thence to Orion's Girdle where it extinguished In like manner the Comet in September 1607. began to shew it self betwixt the North and West Aestival point having almost 50 degrees of Northern declination and by a continual Motion according to the Order of the Signs the 10 th of October it was got beyond the Aequator ad Serpentarii Tibiam praecedentem where it vanished having twelve degrees and upwards of South declination Others have first appeared in the North and been moved thence Eastward as that Anno 54. in Nero's time others towards the South as those of the Years 1313. and 1551. Others have at first appeared in the North as that at the Death of Julius Caesar in the 44 Year preceding Christ with many more 11. Their Motion according to the Succession of the Signs or contrary and of the Motion of the Primum Mobile SOme Comets have moved according to the Succession of the Signs as those of the Years 1592. and 1607. Some contrary as they of the Years 1556. and 1618. with many others Some that were at first Retrograde have become direct as that in 1556. and some that were at first Direct have become Retrograde or Stationary as were those of the Years 1569. and 1582. That they have a Diurnal Motion or a Motion agreeing to that of the Primum Mobile is evident because that the most part of such as appeared in the Morning have return'd in the dawning of the day or before but were not to be seâ—n at Sun-set or Twilight in the same place where they were in the Morning as they should have been if they had remained in the same place or had moved only by their own Motion In like manner the greatâ—st part of those that are seen in the Evening do so appear after Sun-sâ—t above the West part of the Horizon that notwithstanding their Motion according to the Succession of Signs some set in the West before Midnight others at least before the Sun rise next Morning yet among these some rise in the Evening and set in the Morning as the Comet 119. Some are visible all the Night long or set not at all as did those included within the Circle of â—hose Stars that never sâ—t viz. the Comets of the Years 1513. 1533. and 1556. and that in 1618. from the 20 of December But whether the Comet that hung over Rome Anno 13. before Christ and that other of the 70 Year after Christ which appeared a whole Year over the City Jerusalem had any common or proper Motion will not easily be determined 12. The Arch or Way of Comets and the Quantity thereof AS touching the Arch or way of Comets there hath been great Controversie whether all or the most of Comets are moved by a right Line as Kepler Galilaeus and some others thought or by a Circle as the most suppose and if by a crooked Line whether in the Plane of a great Circle of a Sphere as Regiomontanus Tycho Longomontanus and many Modern Astronomers have demonstrated This apparent Arch hath been
in some shorter in others longer the quantity whereof is gathered from the Diurnal Motions in its own Circle collected into one Sum or from the Point whence its Motion began to the Point wherein it vanished the way of the Comet being traced in the Superficies of the Globe and measured by the Compass or else by a bare Ocular Observation of the Astronomer 13. The swiftness of Comets IF by a few we may judge of the rest their Motion is unequal and that very probably for so much as we find not even among the Planets themselves an equality in their apparent Motion Some have been swift at the beginning and by little and little become slower such were those of the Years 1577. 1585. 1590. 1607. and 1618. Some have been swifter at the middle than at last as that in 1472. observed by Regiomontanus and that in 1531. by Apian so likewise the other in 1556. by Hommelius and some swiftest at the end as that observed by Pontanus in the Year 1471. 14. Their Distance from the Earth FOR the place or distance of Comets some will needs throw them all below the Moon in which number are Regiomontanus Pontanus Fracostorius Apian Junctinus Scaliger Claramontius and Dassipodius Others will have them all above the Moon as Seneca Cardanus Tycho Longomontanus Galilaeus Blanchanus and Rothmanuus Another sort do allow either of some above and some below or of some that are sometimes below and sometimes above In which Rank are Maestline Apian Camerarius Gloriosus Clavius Maurolicus Fromundus Licetus Cabaeus and Resta Kepler and Gisatus aver one and the same Comet hath been one day above and another day below the Moon yet for the most part above her But the greatest part of our late Observers distinguish them into Elementary and Sublunary The Coelestial is maintain'd by many Arguments whereof that is the strongest which is taken from the Parallax or diversity of Aspect For from hence Tycho and Kepler do prove that a Star or any other visible Body impending or moving in the Air by how much lesser Parallax it hath is by so much the higher elevated from the Câ—nter of the Earth And because many Comets have been found to have lesser Parallax than the Moon they therefore conclude them further distant from the Earth and to have had their Course among the Planets 15. The Colour Smell and Diaphaniety of Comets FOR the first some have been clear and splendent like the Sun as were those of the Years 1264. and 1521. Some red and rutilant as those of the Years 1526. and 1556. Others of a yellow or Gold colour as that in the Year 1533. Others Silver colour'd as that which Haly observed 1200. Others of a Leaden Pale Ashy colour as that in 1607. Some of a dim red inclining to a brown refulgent colour as those of the Years 1477. and 1585. And others of sundry yea indeed all manner of colours as was that in 1513. Touching the Second there was only one in the Year 396. accompanied with a Sulphurous noisom smell For the last Seneca seems to attribute a Diaphaniety to all Comets per Cometas aciem transmittimus We see saith he through Comets And Tycho tells us in Epist. p. 143. that he saw the Fixed Stars through the Tail of the Comet in 1577. 16. The Matter Place and Efficient Cause of Comets 1. SOme think Comets not to be any real and distinct thing from other prae-existent Bodies but rather a meer Emphasis or Apparency made by the reflection or refraction of the Sun or Moons Rays in almost such sort as the Rain-bow Halo and Parelii 2. Some account them not any thing existing de novo but rather a meer Symphasis or Co-apparency of many known Stars united by a corporal Conjunction and by that means representing a kind of a longer Star 3. A third sort think that a Comet is a wandring Star or some Planet not of the seven commonly known but some other strange one seldom appearing either by reason of its nearness to the Sun it 's too far distance from the Earth or the grosser parts of the Heaven and Air where it is and which after some space of time coming to a more convenient distance from the Sun or nearer the Earth or else by reason of some intercurrent more Diaphanous parts of Heaven or the Air or for some other secret Cause becomes conspicuous 4. Another sort suppose that Comets are an aggregate of many incorruptible little Stars formerly joyned together as one entire Body and which afterwards separating cease to be visible 5. Aristotle and his followers hold that a Comet is a Fiery Meteor newly generated of the great plenty of Exhalations drawn up from the Earth and Sea into the Supream Region of the Air where it is easily distinguished from the thin Air and being well compact obtains a consistency and for that it is carried about by the Motion of the Primum Mobile by which the Supream Air is also moved begetteth Fire and retaineth the same until the Sulphurous Unctious Fat and Nitrous plenty of Exhalations gathered together either at first or successively administreth Matter or Sustenance of a Flame which ceasing the Comet by little and little diminisheth and at length is wholly extinguished 6. There are others that think it generated of an Elementary Matter that is of the more subtil Exhalations which are mounted so on high by their own Levity they ascend above the Moon and by their Crystal-like clearness do as it were drink up the Rays of the Planets especially the Sun and afterwards transmit themselves into a Tail or Beard 7. Another sort That a Comet is a Sublunary Matter arising from the most subtil breathings or vapours but not so much inflamed as illustrated of the Sun like as it were to Glass Pots distain'd with a yellow or Ruddy colour and full of water for the Diaphaniety or transparency thereof 8. Others be of Opinion that Comets are made de novo of a Coelestial Matter not by Generation of a new substantial Form but by condensation with a mixture of Opacity and Diaphaniety which receive and transmit the Light of the Sun Or by an addition of Light made in the parts of Heaven 9. A Ninth sort suppose they are generated de novo in Heaven of a Coelestial Matter and afterwards all or many of them corrupted 10. Kepler was the only Man believed them generated of Coelestial Matter but that nevertheless some descended below the Moon 11. Another Opinion is that if not all yet that many Comets are â—ither created by God of nothing as Maestlin supposed or made of what Matter soever it pleaseth him Coelestial or Elementary and put into any form or shape to terrifie Mortals and to threaten Calamities to the World but moved where he pleased by Angels and Intelligences 12. The twelfth and last Opinion is not differing from all the rest but rather distinguishing Coelestial from Elementary Comets in respect of their Place and Matter
the Office of the First Moveable That the same part of the Earth by the motion of the whole body thereof continually cometh into the Aspect of New parts of the Stellified Heaven whereby that part of the Earth shall be forthwith changed de novo unless we deny it all power of Operating thereupon Whether therefore there be no other Heavens above that of the Fixed Stars unknown I confess to the Aegyptians Chaldaeans Plato Aristotle Hyparchus and even to Ptolomy himself Or whether More according to the Alphonsins yet this is most certain and not contradicted by any That in Mundane Bodies as the Earth Water Air Fire and Heavens there is some First and Supream than which there cannot be any higher otherwise should they be infinite in Operation And also that these very Bodies are the universal Causes of Physical Mutations and subordinate one to another in Operation Therefore in that Subordination there must likewise be one first and supream Physical cause which acteth by it self and borroweth not of any former the power of Operation And from that the Middle and from these the Lowest do receive their vertue of Action Otherwise this Subordination of Causes should it self be quite overthrown For why should the Middle be said to be Subordinate to the Supream and the Lowest to the Middle in their Operation if that which is lower received no influx or vertue from that which is Superiour unto it And can the Lowest without the Influence of the Middle or these without the Influence of the Highest of themselves produce any Effect The First Cause therefore of all things can be no other than the Supream Heaven which if according to the Doctrine of the Ancients it move it moveth also the Bodies that be thereunto inferiour yet is not it self moved by any other Body superiour unto it And if according to Kepler it be immoveable and indued with Stars it hath influence at least upon the Bodies that be subordinate to it but receiveth not influence from any other Therefore either way the First Heaven shall be the First Cause or the first Physical beginning of Physical Effects and Changes For 't is but expedient that the First beginning in every kind should be the most perfect Therefore shall the First Heaven be in the Lineage of Efficient Causes which are of the most universal and powerful Active vertue which is the greatest perfection of an Efficient Cause so that there is no Inferiour Corporeal Cause which it moveth not or into which it instilleth not a vertue or power of Operation and nothing anew generated in the whole World which this vertue of it self toucheth not Which being granted how can any Man doubt but that every thing which is generated and born de novo should be referred to that First Cause thereof For it must be referred either to some part of that Heaven or to that whole Heaven But it ought to be referred to the whole Heaven For the First heaven is not the First and most Universal Cause secundum aliquam sui partem according to some part of it but secundum se totum according to the entire Body thereof Therefore every Sublunary Effect so far as it may be considered secundum se totum to wit in its Beginning Vigour Declination and Destruction must be referred to the whole heaven yet not confusedly but distinctly and orderly as the most orderly motion of Heaven it self requireth For as the whole Effect and whatsoever doth happen from Heaven during the same correspond to the whole Heaven and yet the Beginning is not the End thereof so what was in Heaven of it self the Cause of its Beginning this same thing shall not of it self be the Cause of the End thereof for so no Effect should continue nor indeed any be produced But as the Beginning Vigour Declination and End of things do differ and succeed one another So the Coelestial Causes of these likewise differ amongst themselves and must succeed one another But in Heaven Difference and Succession are not unless in respect of the parts thereof Therefore in Heaven are certain parts that be the Causes of the beginning of things or which do govern the same Others succedent to those which rule the Vigour others that rule their Declination and lastly such as govern the End or Destruction of things What part of Heaven then Nature her self guiding and teaching us shall we call the First Cause of the Natural Beginning of every thing Surely that which in the very Beginning of the thing ariseth above the Horizon thereof and arising causeth the thing it self also to arise For certain it is that of all the places of Heaven the East is more powerful than the rest as is testified by all Astrologers concerning the Rising Culminating and Setting of the Stars and as Experience it self convinceth in the Change of Air. But a Cause is said to be onely more Powerful in respect of a stronger and more difficult Effect Therefore the stronger and more difficult Effect of things must be attributed to the Ascendant Part of Heaven which none will deny to be the Rise or Production of those things But successively that Part of Heaven which is more elevated above the Horizon and possesseth the Mid-heauen in the Rise or Beginning of the thing shall have the Government of the vigour and Operative vertue thereof That which setteth at the same time the Declination of it from its perfect estate And lastly That which obtains the Bottom of Heaven shall be taken for the Cause of its Corruption And this is the simple and of all others the first Division of Heaven whereby it is truly and rationally fitted for the Begetting Increase and Alteration of all Physical things from their own Nature and at length corrupting them And which onely the Ancient Astrologers frequently used in their General and Particular constitutions of Heaven as appears by Holy in the Figure of the Comet which happened in his time For that either a more scrupulous Division of Heaven was harder in those days for want of Astronomical Tables Or because this Division might generically contain whatsoever another could more specially But when once some Astrologer had observed that Heaven was both made and moved rather for the sake of Man than any other Animate or Inanimate Creatures and how many things agreed to Man himself in respect of his more Divine Nature which did not in any wise to more ignoble Creatures He supposed that for Man's own sake also the whole Circle of Heaven was rationally Divided into Twelve parts by great Circles drawn through the intersections of the Horizon and Meridian and cutting the Aequator in so many equal parts which he called Houses the first whereof he placed in the East and delivered to Posterity That it governed the Life of Man and from thence might be had and drawn a conjectural knowledge and judgement concerning Life That the 2. which followâ—th the first according to the Motion of the Planets
noble Strafford Yeomans Bowcher And Kemish in cold blood resign to Fate The Surrey Suppliants too they basely Butcher As trivial Objects of their Rage and Hate Their Blood cries still aloud may it 〈◊〉 so Till Heav'n Avenge it on his Barb'rous Foe 9. In June The Loyal Kentish-men are Murdred next They would Petition for and have a KING What disobedient things were they that vext And so disturb'd the States new-modelling Petitioning's the Birth-right of the Saints They must be heard but will hear no Complaints 10. In July So Tomkins Challoner and that brave soul Francis Lord Villiers in this Month expir'd The cause the Kings A crime most deadly foul 'Gainst those poor Creatures which the Crown aspir'd Nor do those Saints distinguish Cruelty 'T is Justice right or wrong how e're we dye 11. In August Who loves true Worth and grudgeth it to pay A Tear for Valiant Lucas and stouâ— Lisle Or why behoâ—es it not that praâ— Their blood may not submerge this sinful Isle His Mercy 's Murder Honour breach of Trust Good God reward him as he 's base thou Just. 12. In September The last of Treaties in this Month begun And promis'd fair until the Men of War Dreading a Pecoe surpriz'd our Rising-Sun And dragg'd him to th' illegal new-found Bar Of Bondage The next Treaty they shall see Will be through Halters at the Gallow-tree 13. In October What Blood was shed at Basing after they Had spent their Fury with their pois'nous Breath And wanted strength unto their wills to slay But promis'd Quarter let the harmless Earth It fell on Witness may it ne'r forsake That Tincture untill Heav'n enquiry make 14. In November Next Kniveton's Life their Rage must satisfie For meer Obedience to his Soveraign's Will Who sent him Messengers yet like a Spie They take adjudge him and his Blood they spill Did ever Turks or Pagans violate The Law of Nations like this Lawless State 15. In December Stout Pitcher's Murder'd Carew who did praise A Servants Treachery unto his King Lo for reward his servant him betrays Unto the Block a bloody offering What grief it was that when he did return It could not be but by a shameful Urn And for a Conclusion to this Heroick Piece of Loyalty he writ the following Epistle by way of Post-script To the High and Mighty the Tyrants Triumphant at Westminster Gentlemen I Cannot call you since you drench'd your Hands in His Blood who was the Fountain of all our Earthly Honour and Happiness the Life and Light of the Land Hoc scelus Abyssus ex Abyssu natum Nor Country-men who have so Nero-like inhumanely ripp'd up the Bowels of your Natural Mother and exposed her Nakedness to the view of the pitiless World Si hi Sancti qui Scythae Si hi Christiani qui Cannibales For certainly none of you are of the right English race in that all of you degenerate so far from the true English Nature Facta haec Anglia olim nec Sancta nec Ethnica novit Or if you be the most Prodigious Monsters that ever the Earth groaned under In whose proditorious breasts the Spirits of all expired Traytors by a kind of Pythagorical Tâ—ansmigration are inclosed Let after-ages impose a Name suitable to your Merits for surely this cannot In the interim it shall suffice me You know whom I speak to and that I speak what I know From Year to Year I have fore-warned you of Judgments threatned and impending for your horrible Impieties And though I had been silent yet methinks the general Fate of all Rebellions especially such as this is that sums up all Itâ—ms in this Total The Barbarous Murder of Gods Anoynted had been enough to inform what you might trust to but that 't is too apparent we are wheel'd about to those times wherein Sacriledge is counted Reformation Rebâ—llion Devotion Murther Justice and Traytors Consecrated Saints and Martyrs Vis proditoria nomine vocatur Novo Angligena Virtus I have cordially wish'd and seriously begg'd you would have returned to your Pristine Obedience As the surest step to make your selves your Children and all of us happy But I found your Consciences were sear'd your Souls flatter'd with Ambitious dreams and charms of heightned Pride had mounted you Icarus-like too near the Sun which ever goeth before Destruction And indeed you have not been more Turk-like tempted with success in your Actions from which you still concluded though very weakly that GOD owned your Cause than Heaven hath been Merciful I may say in tempting you with so large a time of Repentance But sithence you have despised the Mercy and neglected the Opportunity it is to be feared the Mercy and time of the Mercy are both forfeited For I will not search into the secret Will of God So far as 't is manifested either in his Word or Works shall satisfie me And by their Rules if I understand either your Common-wealth together with your selves are even now falling to nothing This I write in Charity to you to the end that although you have no hopes to escape a Temporal yet your endeavours may be to avoid the Eternal punishment due to your Wickedness And that 's as much as can be desired or pray'd for by SIRS The Admirer of your Treason and Tyranny George Wharton For the writing of this Almanack he suffered exceedingly and was by Imprisonment made incapable of every thing that might probably assist him through his Earthly Pilgrimage And was now so closely looked after that he durst not write again neither could he be permitted that Liberty until it pleased God to put it into the Minds of his Adversaries to release him upon promise to live quietly And then in his Almanack 1651. for his Peaceable living he most Ingenuously Apologizeth thus TO you owre Criticks that By-standers are Viewing the Gamesters playing foul or fair And by the stroaks of your defining Will Save whom you fancy those you do not To you grave Chair-men whose attentive ear Hears all you can believes all true you hear And think the Roy'llists cannot real be Until a Rope conclude their Destiny Send I these Lines To let you understand I live as well b' Example as Command And that what e'r you judge herein amiss Conformable to your own Practice is The Prelates quit their Sleeves of Lawn and all The Hierarchy their Coats Canonical And live disguis'd as if they were none such That e're laid claim to Tithes or Christian-Church Why may not I as well disguised be As they or rather their Divinity The High-born House of Lords themselves submit Their Persons Honours Magazines of Wit Sure I who am but dust and ashes then May do as much as those Almighty-Men The new-conforming Garter-Knight that erst Hung's Watchet-Ribbon o're his amorous brest Thinks it far better now the King is dead To lay 't aside than lay aside his Head Why may not I some Crimson Lines
leave out To save my Ankles from the Prison-gout The subtile Lawyer holds it not amiss He Paraphrase on Ambiguities And though he scarce the Latine understand To write CUSTODES â—n a Texted-hand Why might not I though not for dirty gain Write as he writes Will such Ink ever stain Prinn when he found the Presbyters decay Straight-leaves his scribling-humour to obey What if from scribling too I deign to cease Do I ought more than all that live in Peace Nay Lilburn that Prodigious Combatant Held it not safe perpetually to rant For he once quitted from the dreadful Rope Waves Magna Charta falls a boyling Soap I 've scap't the Halter twice as well as he What if I now resolve to live as free Compounders some not only Pay but Swear Might I not Promise that I would forbear The brave Secluded Member that needs must Revile the Army doom the State to dust Observe him but now he is all to bits How Penitent how patiently he sits The par-boyl'd-Citizen who ne'r would do Scarce what an Ord'nance did enjoyn him to See how obsequiously he trots about To find both Old and New Malignants out The Wary-High-Shooe who so Idoliz'd The Covenant that equally he priz'd It with his Bible Lo but how he bows Before th' Engagement to secure his Cows Now Zoilus tell me whether 't is more fit I Sacrifice my Folly or submit These Times afford few Martyrs and those few Scant would be Martyrs if they could eschew The Clergy heretofore ate all the Cake They still Usurp'd the Glory of the Stake And should methinks if all be true they say Lead us as well to suffer as to pray But now alas their Zeal's congeal'd to Ice Obedience they prefer to Sacrifice And want not Scripture-texts more than enough Which warrant them to Thrash as well as Plough Had FOX but writ his Volumes in this Age His Book of Martyrs had not fill'd a Page England I fear would scarce have spar'd him one Old Latimer to make a Martyr on Indeed they tell 's what New Jerusalem's And how 't is pav'd with Pearls and Precious Gems Blaming us much we freely leave not this Course Clay for a Coelestial Paradise Yet when a doughty Priests unhallow'd Gums Sustain one rotten Tooths-ach how he Fum's And Froths and if a Fever do but strike him What Peasant-powts and pants or pineth like him O for a Doctor then Bridle the Horse And haste the Clerk away He 's worse and worse Alas the Doctor comes not O quoth he Would God restore me but then he should see But what Be sure no mind he has to Dâ—ath The Parson's Heart 's fast chained to the Eâ—rth He blesses Heav'n for 's last Nights Requiem But has no thoughts of New Jâ—rusalem Mistake me not For I include not here The Reverend Doctors of the Holy-Chair Nor yet the meanest of that Sacred Quire Whose Service at the Altar is entire To them I bow and willingly make their's The Tythe at least of all my daily Pray'rs No I intend the thred-bare Motley-Coat Which makes the Pulpit but a Juglers-throat And can from thence t' infatuate Mankind Disgorge both Fire and Water at a Wind Yet were it to preserve the World not dye Ought but his Stockings prate he ne'r so high I say 't is him I mean for he I look Will be the loose-Surveyor of my Book Deal gently good Sir John and do not Quack Live else the Subject of mine Almanack In Hemerosc 1652. this Learned and Loyal Person wrote these several witty Verses following 1. Under the Table of Kings WHen Rome's perverse and giddy Multitude Dissolv'd in Tarquin their Great Monarchy To doom the Act UNNATURAL and RUDE 'T is said A Serpent Barked But when We Dâ—ssolved Ours so were they overcome With Pannick fear both Men and Beasts were dumb 2. Under his Moveable-Feasts Those Feasts were once held Sacred amongst Men Old â—â—lks may live to see them so agen 3. Under the Table of Terms The Law is good and needs no Reformation It takes no Bribes nor sleeps a long Vacation Delays no Suits disdains not to embrace A John-an-Oaks or John-a-Styles his Case Yet since the Pilot's dead and Storms do threat Rocks being near the Wreck must needs be great 4. In February Mars throws his Knapsack by and stoutly draws His trusty Bilbo to prescribe us Laws Jove claims his Priviledge and Mars his Pow'r Both wrangle hard and each on other lowre At length Jove yields and Mars assumes the Chair Votes his own Person Noble Doings Fair. 5. In May. A Zealous Month or so it doth appear Composed all of Love and Bottle-beer But whilst the Shepherd's absent or asleep The Ravenous Wolves devour the silly Sheep London beware of Fire and Beasts of Prey And something else but what I will nor say 6. In October Swords now grow dull and Heads are gravely tost To balance what is gain'd with what is lost To find out how and where the danger lies To estimate old stores with new supplies W' are now at leisure to attend the knocks Of Sir John Levite in his Jugling-Box 7. In November What loud Dissâ—ntion's this we softly hear And dread 'twixt Saturn and his Councellor Who 's that gives back What Jovial Fools are they Must needs Command before they can Obey Dividâ— and Rule is Machiavils Take heed For though he dy'd long since here 's yet his seed 8. In December The first Eclipse next Month doth take Effect And Jove and Mars move now in dire Aspect Whence the Malicious Changeling-Brother-hood Of suiveling Mock-Priests that cry'd out for Blood Shall surely feel though yet they will not see The full-grown-fruits of their Apostacy In Hemerosc 1653. this Worthy Artist wrote these several Verses following 1. Of the Vulgar Accounts Notes and Festivals The Christians of the East and Greek Church do number  Years From the Creation unto this present Year 7161 The Jews Hebrews and later Rabbines 5413 Ergo they differ in their Computation 1748 HEavens direct us what a Difference here 's Full seventeen hundred forty twice four years Whose Râ—ck'ning shall we trust or shall we wait Till some New Prophet rise and Calculate The year That year which Saints in Heav'n not scan Yet needs must be confin'd by prying Man But if nor Jews nor Christians can it find If Plato saw not surely they are blind The Christian Abyssines and Egyptians from the Dioclesian Aera or that of Martyrs 1369 Thus rots that Tyrant And may all the same Who act like Cruelty yet hate the Name The Saracens and Turks from Hegira or the flight of their Prophet Mahomet 1063 The Turks are very Holy in their way They Preach give Alms and most devoutly Pray And live in hope Our Zelots do no more Unless to over-do and ne'r give or'e Had we been born in Turky we should set As great a rate on Rascal Mahomet As Turks themselves If they in England then
Hearty Thanks of the House be returned to His Majesty for the Care he hath of the Person of his Royal Highneâ—s Also That the Concurrence of the Lords should be desired therein 11. Resolved by the Houses That an Additional Supply of 1250000 l. be given to the Kings Majesty for his present Supply to be raised by a proportionable Addition to the Monthly Assessment to begin from Christmas next Part of Michaelm Term viz. from the first Return thereof called Tres Michaelis to the fifth called Ocâ—abis Sancti Martini Adjourn'd from Westminster to Oxford by His Majesties Proclamation 14. The Dutch Fleet hovering up and down upon the Coâ—st of Margate against which they bestowed some three or four hundred Shot to no purpose and so Sailed off again before they could be called to an Account for the Bravadâ— 25. The Dutch Fleet retuâ—ned into Hâ—rbour Oâ—tob 3â— Sir Tho. Blâ—â—â—â—â—th Sworn Lord Mayor 〈◊〉 London at the outmost Gaâ—e of the Bulwark by the Hâ—nourable Sir Jâ—hn Robinâ—â—n Kniâ—hâ—â—nd Baroneâ— Hâ—s Mâ—jest 〈◊〉 Lieutenant of the Tower by Vertue of His Majestics Commission to him directed for that purpose Nov. 17. Don Patricio Omuledei Resident from the Catholick King had his Audience of Conge from His Majesty being in few days to return for Spain 18. The several Courts of Justice sat in the Schools at Oxford according to an Adjournment made at Westminster to that purpose in pursuance of His Majestics Proclamation of September 26. last 23. The French Ambassadours took their leaves of His Majesty Here Ended this Learned Person 's Chronology of the Acts of Great Britain Place this Hand before the Title of Chiromancy Job 37.7 Qui in manu omnium hominum signa posuit ut cognoscerent opera ejus singuli ΧΕΙΡΟΜΑÎΤΙΑ OR THE ART OF DIVINING BY The LINES and SIGNATVRES Engraven in the HAND of MAN By the HAND of NATVRE Theorically Practically Wherein you have the Secret Concordance and Harmony betwixt It and Astrology made Evident in Nineteen GENITURES Together with A Learned Philosophical Discourse of the Soul of the World and the Universal Spirit thereof A Matchless Piece Written Originally in Latine by Jo. Rothman D. in Physick and now Faithfully Englished By George Wharton Esq Manus membrum Hominis loquacissimum London As it was Printed in the Year 1652. To the Truly NOBLE and Universally Learned My much Honoured Friend Elias Ashmole Esq Worthy Sir WERE it not that in Common Civility I am bound upon this Occassion as to acknowledge my Infinite Obligations to you that being the best Quality of a Bad Debtor and even All a Christian Creditor should expect where the Means of a juster Requital is wanting so to give you an Account of the present Work unto which you first incited Me Yet Sir the Rarity of the Subject and the Gipsy-like Esteem it hath amongst the Vulgar would have necessarily enforced Me to shelter it under the Wings of none but an Absolute Mercurialist That you are no less The Ingenious Works you have already Published The Succinct and Learned Annotations you have made upon some Part of those to â—â—it what I know you have in Design your exquisite knowledge in Arithmetick Geometry Astrology Natural Magick and Physick And in thâ—â—e othâ—r Inferâ—oâ—â— Objects of your Delight viz. Linning Engraving Painting and Musick may and do abundantly manifest I shall not I need not expatiate To instance the particular knowledge you have in â—hiromancy wâ—re but Actum agere in that Astrology â—efore mentioned comprehends the same as here it is apply'd and your self Them both Nor could I glory at all in the Name of a Greater Personage to Patronize this Piece It is not the Blustring noise of an Empty Title or the Frail Support of a Signal Birth only that can be a fit Champion for this or the like Mysterious Sciences Learning is best Fortress'd of those by whom she is most understood I confess her Admirers may wish her Happiness yet they commonly fail her in Extremity And herein I follow the Example of mine Author who made choice of the best Deserving in his Countrey unto whom he Dedicated this Work in the Original That is unto such as were sober and skilful Not to Men that were Mighty and Ignorant or Learned and Malicious Nor yet have these any just cause to complain unless for the want of Ingenuity whereby they are Doom'd to an Absolute Depravation of that whereby Wise Men daily Ascend even to the Presence of God and his Angels I mean the Knowledge of his Works For it is not sufficient we hear a story of God in the Scriptures unless also we read or see him in the large Volume of his Creatures Neither do we Read Him by a bare Gazing upon the outward Form thereof but by a narrow Enquiry and search made into their hidden Nature and Disposition For In the Beginning saith my Author God adorned all things Created with Signatures that so the Mind of an Ingenious Man might delight it self by a diligent searching into the Nature and Disposition thereof and thence boldly acknowledging the Wonderful Works of God and converting them to a right use be chearfully constrained to the Love or Gâ—d himself and to Worship him with all his heart for his Infinite Wisdom and Goodness Let us therefore beheld the Heaven the Stars and Coelestial Signs the Animals Plants Roots Stones Metals c. in and upon the Earth and consider how wonderfully their various Signatures every where present themselves unto us and by a Tacite Language proffer us their Nature and Disposition How exceedingly the Seven wandring Stars Vulgarly called Planets do differ not only in Magnitude and Motion but also in the Brightness and Beauty of their Light How variable an Influence is in each what a Lively Lasting Spirit diversly Disposing Moving Animating Producing Signing and Sustaining these Inferiours according to their different Position in the Heavens and the sundry Complications and Mixtures of Beams occurring from other Stars The Philosophers of old have acknowledged and we shall willingly the same Et in infimis Suprema in Supremis infima There are in Heaven Earthly things in respect of the Causes and by a Coelestial manner and Coelestial things in Earthly but by a Terrestrial manner Whence indeed it is That the Sun the Moon and other Stars are considered in the Earth but that in regard of a Terrene Quality so also Plants Stones Metals c. in the Heavens but this in respect of a Heavenly Nature endued with Life-Intellectual And this was the Reason why Heaven it self was depainted with sundry Images by the Ancient and Holy Fathers And that he who had through his Ingenuity attained thâ—se Holy Mysteries of the World was by the Hebrews truly named Rabbi by the Latines Magister and by almost all other Nations Magus Nevertheless this Name is now so much suspected and hated that some had rather forgo the Gospel it self than receive it again into Favour So wilfully Obstinate Blind
and Movable Vertue also and Action is partly Individual and Immovable so far forth as it agrees with Divine things stedfastly worketh And partly Divisible in some Respects both because it is manifold and also for that it declineth to a manifold and Divisible Body And Movable because it worketh Temporally Where we term it Intellectual we mean the Angelical Intellects which are properly Perfect and Indivisible according to Place in their Government of the Spheres And Immutable in respect of time the Natural Life and Form Corporeal being Opposite thereunto Divisible and Mutable That even these Angelical Intellects be in the Body of the World Necessity requires it because the Body of the World is through Life made fit for the Intellect Therefore look how it is in regard of Life and the like it is in respect of the Intellect And as it hath not only a Natural lying hid in the Matter of the World but an Animal also that is A Soul existing in it self So hath it not only an Intellectual Quality infused in the Soul but also an Intellectual substance therein remaining For certain Qualities are very where reduced to certain Substances As a Vital Quality to a Vital Substance so also an Intellectual Quality to an Intellectual Substance But as touching these things we shall explain our self more at large The whole Body of the World is a certain Body composed of all the Four Elements the Members or Parts whereof are the Bodies of all Living Creatures For the small Body of every Animal is a Part of the Worlds Body Neither is it composed of the whole Element of Fire Air Water or Earth but of some parts of these Elements By how much therefore the Whole is more Perfect than a Part thereof by so much is the Body of the World more Perfect than the Body of any one Living Creature Hence were it absurd to think that an Imperfect Body should have a Soul But that it neither hath a Soul nor can live Perfect None will be so mad as to say the Part Liveth and not the Whole Therefore the whole Body of the World Liveth whilst the Bodies of the Animals therein Live which are the Parts thereof And now seeing there must needs be One Soul of the whole World we will in the next place enquire in what part thereof this Soul may Reside whence she distributes her Spirit through all things and preserves the same so distributed She fixeth not her Seat and Pavilions in Bodies subject to variety of Change and manifold Corruption as are the Elements and Elementary Bodies Wherefore seeing that in Heaven there is no Corruption of Bodies there certainly is her Place of Residence And although those Elements also may be in Heaven but most Purely or Spiritually Yet is it manifest that the Element of Fire hath therein Dominion Even as here in this Inferiour Part of the World where the Soveraignty of the Elements remains in the Power of Fire And this we are sensible of in our own Bodies But much more if we do but consider how the Fire by no means Puâ—rifieth nor is any way Corrupted notwithstanding it often Corrupteth other Bodies where it gets Preheminency Moreover Nature affords it Earth Water and Air as a certain Subject Matter whereon to Exercise its Power The Air it self as also the Earth with the Water surrounding it whence we are Nourish'd and draw our Breath is indeed so Affected of the Fire about it that sometimes Heat doth therein predominate otherwhiles it is so Extenuated that for want of Heat it leaves its own Quality and is forsaken of Cold. In like manner we see such Impressions conveyed from the Fire above us upon the Earth and Water that sometimes the Nature and Quality thereof is capable of some Excess otherwhiles of Defect the Celestial Fire it self remaining Entire Wherefore seeing the Soul of the World hath its Residence in Heaven of Necessity it must live in a Fiery Substance For Heaven is a Fiery Essence but withall most Temperate Pure Lucid and Incorruptible Nor shall they trouble us who deny the Fiery Heaven in regard the Motion of the Heavens is Circular the Fires Motion Perpendicular For because our Fire is Peregrine and Impure therefore it tends directly upwards and by a kind of Veneration Covets the Place of the Proper and Natural Fire yet is it not to be supposed such a Fiery Hot Heaven as that 't is Burning or Heating By how much less Fire is mingled with strange Matter by so much the less it Burneth The which is seen in the Flaming of the Purer sort of Oyl but especially of Oyl Artificiously Extracted from Gold The which true Alchymists do Witness and as these Mortal Eyes of mine have sometimes tryed Therefore seeing there is not any Matter in Heaven estranged from the Celestial no Adustion no Heat is made there We see no Adustion in Comets running through the Celestial Spheres but only some Illustration for that doubtless the Matter thereof much participateth of the Nature of the Celestial Bodies But TYCHO-BRAHE A Dane A Noble-Man An Astronomer and a most incomparable Philosopher of this Age shall anon more plainly unfold to us this matter far different from the Madded Nursery of Peripateticks and that not without the Infallible Curiosity both of Observations and Demonstrations Now because some Matter Opposed is Heated and Burnt by the Rays of the Sun contracted by a Glass that is a sudden generation of Heat and Fire increasing by the Flagration of the Collected Rays in the Glass and applyed to fit Matter which are of another Disputation Some will have the Matter of Heaven to be Aërial But for that Light is a Property of Fire enlightning even the Air it self in my Judgment we do better in supposing it to consist of a Fiery Matter Besides Heaven is next to the Divine Seat and God himself Yet not so as that God is not every where God is called The Father of Light with whom there is no Change by whom the Light may be Extinguished or Diminished Neither an over-shadowing of Change whereby sometimes he either is turn'd into Night or suffereth an Eclipse GOD is Light in which there is no Darkness that is Form wherein there is nothing Inform Beauty in which there is nothing of Deformity As therefore GOD is Light Invisible Infinite the Truth it self the cause of every truth and of all things So the Light of Heaven is the splendour or rather the shadow of Heaven Visible Finite the cause of visible things For the whole Universe receiveth Light and Life from Heaven Moses Aaron Nadab Abihu and 70 of the Elders of Israel saw the God of Israel and under his Feet as it were a work of Saphire stone and as the very Heaven when it is clear c. Exod. 24.10 Whence we shall not speak absurdly if we say that GOD shineth upon us by his Light from Heaven and the Sun as a Candle shineth through Glass and Windows made
of Earthly things and you believe not how would you believe if I should tell you of Heavenly things As if he had said I now propound the Comparison of the Generation of Earthly things to Spiritual which are obvious to you all and yet you believe not much less therefore would you believe if I should dispute of Heavenly things which are not so obvious to your senses Christ is called by the Prophet The Sun of Righteousness How far we might hence Philosophize concerning the Sun and Celestial Fires can hardly be expressed Very notable is that place of Gen. 37. in the Dream of Joseph who saw himself Worshipped of the Sun the Moon and eleven Stars therefore his Father Jacob expounding this Dream Magickly saith Shall I and thy Mother and thy Brethren come and Worship thee Therefore that Holy Father knew that he had the Sun instead of his Father the Moon instead of his Mother in the World and Worldly Generations and 12 Stars for Joseph was as the 12 th Star in that he was the 12 th of the Brethren to stand in stead of the 12 begotten Sons You may understand by those 12 Stars of Heaven the twelve Signs constituting the 12 Moneths by 12 Conjunctions of the Sun and Moon in them by whose Congresses the Year is compleated and its Annual Generations finished There are other things to be seen among the Cabalists notwithstanding we have perspicuously enough enucleated the present matter We write not these things to vain Men that is such as are Ignorant and Proud but to the truly Honest and Ingenious who constantly love the Knowledge of God and his Works and such as have Learned That Divinity is True Philosophy and True Philosophy Divinity to wit Mystically which is that we may yet be more plain By the Workmanship of the Heavens and the Earth touching which all approved Philosophy teacheth and the Inscrutable System thereof to know God himself as in a Glass that he is the most Wise Ineffable and Eternal Goodness The other Authority is that of the Great Philosophers Plato Aristotle Pythagoras Orpheus Trismegistus Theophrastus Avicenne and the like But we will here follow Plato especially a Philosopher most full of Piety and the knowledge of God and his Interpreter the never to be too much Praised Marsil Ficinus of Florence than whom whether Italy ever afforded a greater I shall not easily determine If any man doubt saith Theophrastus the Periâ—atetick whether the Heavens live or not let him not be accounted a Philosopher And he that denies Heaven to be Animate so as that the Mover of it is not the Form thereof destroys the Foundations of Philosophy Neither are the most Noble Poets to be Despised of us M. Manilius in his Proem WHen every species of the glittering Sphere The Stars returning Ranked did appear In their own Seats and by the Fates Decree Each had restor'd its Formal Potency Experience framed Art by various Use Example Guiding where it was Abstruse And though at a vast distance plainly saw The Stars All-Ruling by a Tacit Law The whole World Mov'd by REASON Alternate The same Manilius Cap. 2. GOD and the Vertue of the Divine Soul Do by a Tacit Law and Sacred Course Inspire Turn Round Guide Govern and Controul This Immense Structure of the Universe And all its Natural Parts which Framed be In Different shapes of Air Fire Earth and Sea Lucan also HE that sustains the Earth Pois'd up with Air Is a Great Part of Jove And Boetius THou in consenting Parts disposed hast Th' All-moving Soul ' midst threefold Nature plac'd Which cut in Parts that run a different Race Into it self returns and doth embrace The highest Mind and Heaven doth wheel about With like Proportion And Virgil not the last of the most Excellent Philosophers 6. Aen. By Mr. J.O. AT first the Heaven and Earth the liquid Plain The Moons Bright Globe and Stars Titanian A spirit fed within spread through the whole And with the huge heap mix'd infus'd a scrowl Hence Man and Beasts and Birds derive their strain And Monsters-floating in the Marbled Main These Seeds have Fiery Vigour and a Birth Of Heavenly Race but clogg'd with heavy Earth But enough of the Soul of the World And now seeing it is manifest the World hath a Soul it will be no less apparent That the same World shall consist also of a Spirit which is called the Spirit of the Universe Where the Soul is there also is the Spirit The Soul groans in the Spirit the Intelligence in the Soul The Spirit also of the Universe is the vigour of Divine vertues dilated through all things whose continual Excitation resides in the Soul of the World and the Celestial Bodies Democritus Pythagoras Orpheus and such others called these Vertues Gods Zoroaster Divine Allurements Synecius Symbolical Inticements But some called them Lives others also Souls Nor that indeed undeservedly For seeing the Soul is the Primum Mobile and truly of its own accord or by it self movable but the Body or Matter of it self Ineffectual for Motion and much degenerating from the Soul Therefore we have need of some more Excellent Medium that is to say such a Medium that may be as it were not a Body but yet as if it were a Soul Or as no Soul and yet as it were a Body whereby the Soul may be united to the Body For such a Medium is the Spirit of the Universe it self which otherwise we call the Fifth Essence because it is not wholly subsisting of the Four Elements but a certain Fifth over and beside them Therefore such a Spirit is necessarily requisite as a Medium by whose Intervening the Celestial Soul may be in a Grosser Body And this Spirit is of such a Form in the Body of the World as is ours in the Humane Body Because that as the Powers of our Soule are by the Spirit communicated to the Members So the vertue of the Soul of the World is dilated by that Fifth Essence throughout all things So that nothing can be found in the whole World which wants a vivifying spark thereof Through this Spirit every occult Propriety is propagated unto Herbs Stones Metals and to all living Creatures by the Sun and Moon by the Planets and other Stars of the Eighth Orb. And those things that contain a more plentiful and excellent Spirit of that Nature shall perfect a more manifest and swifter Operation in our Bodies if so be it be duly separated from the Body and Feces for the Feces profit nothing yea they plainly Impede and oppress the Penetrating vertue of the Spirit And indeed all Physicians should have a special Regard that they Artificially segregate the Medicinal vertues of things from the Body and the Elementated Impurities thereof and not so Foolishly hasten to their Patients the Medicines and Feces together But the most part either wholly omit that Labour or account it in a manner Dishonest Leaving that separating Art to