flourish the which did reduce the Elements under the heaven and humid nature and as they were undistinguished afterward that portion which was light did fly and sore up unto the highest region the weightier part did reside and take its place under the moist heaven These things being thus distinguished and ballanced which were susteined by a fiery spirit the heavens did shine forth in seaven circles c. This I say is the manner of the world's Fabrick as also of the rotation of one Elementary nature into another caused partly by the absence or presence of the Spirit riding in his chariot or Tabernacle which is the Sun Hence therefore proceedeth that alteration by Condensation or Rarefaction which is observed annually in the world but especially by the four windy Organs or Angelicall instruments of this aeriall region and is effected assidually by changes all the year long as is justified by the weather-glasse's observation And we must with diligence-observe that these members of the worlds Fabrick do endure with incorruptibility alwaies and shall never alter untill the last PEREAT But the creatures which are compounded of this generall Element and are diversly altered or informed shall pass or begin their generation from the simple Elementary estate which is in four quasi à Termino à quo unto the complement of generation or compleat composition namely 8. tanquam ad Terminum ad quem And again the corruption or resolution of that generated compound shall have its Terminum à quo or beginning from the degree of compleat composition 8. and his Terminus ad quem that is the complement of resolution shall be in the common or catholick Element which is aire four-foldly altered in his simple nature as shall appeare in this which followeth CHAP. VI. The true Mystery of Generation and Corruption also a touch of Re-generation or Resurrection is afer the doctrine of holy Scripture herein Expressed AS we have plainly though in few words expressed unto you a dark privative Principle namely that which seemed before all beginnings to be without form and therefore mortifieth and depriveth of life and is as it were out of all existence in regard of our capacity by reason that the active vivifying light doth not shine forth but is hidden in the center So also have we manifested unto you another Spirituall Principle which is Light now shining forth of Darkness and this is that only which informeth vivifieth and animateth all things with life I told you that all was but one essentiall Unity For the three Divine Person was but one and the same in essence and therefore that Light was unto him as Darkness and consequently that he was the beginning of all beginnings that is to say he is as well the principle of Privation and Corruption as of Position and Generation whereof the one is the Act unto life namely the in-created Light and the other is the passive of life or death and that is the waters forasmuch as they were derived out of Darkness and therefore by reason of their Darkness they participate in their passion as well of the privative as of the positive principle and for that reason the Actor in both extreames is God which is Unity who by the withdrawing of his vivifying Spirit from the creature causeth death and privation and consequently leaveth nothing in it but the characters of corruption and ruine Contrariwise by continuing his incorruptible Spirit in the creature it remaineth by the presence thereof without corruption Also after that God doth withdraw his Spirit from the creature then the creature dieth if he sendeth again his Spirit of life into the creature it reviveth and riseth again This was the reason in one sense of the Resurrection of our Saviour who for that cause was termed Primaevus resurrectionis à mortuis The first that risse again from death unto eternall life And in another sense it was the cause that Elias raised from the dead the child of the widdow and that the bones of Elizeus caused the murthered Amalikite to rise again as also that Christ caused Lazarus to revive when he was dead as shall be shewed hereafter I will therefore express unto you out of Scriptures first that God to whom the act of privation is as familiar as that of position if we only consider the watery or passive composition forasmuch as it participateth of both extreames is the only Actor as well unto death and corruption as to life and generation And then secondly I will briefly prove unto you the manner how the self-same Unity in essence operateth thus contrarily in the watry or bodily Subject of all things Touching the first Scriptures say It is God that woundeth and striketh and it is he that cureth And again they say in the Person of God I kill and I make alive again In another place Thou hast power of life and death in thine hand Thou bringest unto the grave and reducest back again And the Son of Syrath Vita Mors bonum malum à Deo sunt Life and death good and evilâ— a e from God Now for the second namely to shew how the Lord operateth by one and the same Spirit to life death and resurrection we may easily gather it if we will consider with our selves that it was the all-inaâ—ting Spirit of wisdom which first did inform the world with life and being and did give life unto each creature and doth preserve it from death and corruption so long as it abideth and operateth vivifyingly in the said creatures And therefore it is said Deo serviat omnis creatura quia dâ—xisti jaâ—â—ae sunt mâ—â—sti spiritum creatae sunt Let every creature serve God for thou spakest and they were made thou didst send thy Spirit and they were created Again Deus non aâ—quo indigens that â—mnibus viâ—am inspirationem omnia God not wanting the aid of any giveth or bestoweth on al creatures life and inspiration or breath and all things In another place Deus dat flatum populo qâ—i est super terram spiritum calcanâ—bus eam And it was for this reason that the Psalmist saith Vita adest benevolenti IEHOVAE Life is present through the benignity of God Vitae restaurator est IEHOVA God is the restorer of life Vitae meae fontes omnes à Deo All the fountaines of my life are from God Vitae proâ—ongatâ—o est benignitas IEHOVAE The prolonging of lifâ—â—s through the benignity of IEHOVA Whereupon it is apparent that the presence of the vivifying Spirit of God is the cause of life multiplication and preservation And therefore Job said Viâ—tatio tua conservaâ— spiritum meum â—hy visitation pâ—â—serveth my spirit As contrariwise the absence of the same spirit lesse or more is the occasion of sicknesse death destruction or corruption And therefore it is said Deâ—s malos reliâ—quit abscondit faciem suam ab impiis ut obveniant
iis mala muâ—â—â— angustiae God for saketh the wicked and hideth his face from such as are impious thaâ— evill and necessiâ—y may encumber them But the speciall causes of life death and resurrection are expressed in these words of the Prophet David before mentioned O Lord how glorious are thy works in wisdom thou hast made them all the earth is full of thy riches so is the wide sea and innumerable creeping things therein Thou givâ—st unto them and they gather it thou openest thine hand and they are filled with good things but if thou hide thy face they are troubled if thou takest away their breath they die and return unto dust Again if thou sendest out thy Spirit they are re-created and revive and thou renewest the face of the earth c. Psa. 104.20 Lo here the essentiall reason and centrall manner of Generation and Corruption is exactly described and set forth by the Psalmise namely that by the presence and benigne action of the incorruptible Spirit of the Lord life is continued and contrariwise by the absence or departing or by taking of it away from the creature it dieth and corrupteth for so long as the incorruptible Spirit of the Lord acteth and worketh in the creature it is not possible it should die or corrupt but when it departeth death and corruption must needs follow also when it abideth in the body but resteth from his action or as it were withdraweth his active beams from the circumference unto the center which the Prophet tearmeth The hiding of God's face then is the creature troubled which is as much to say as it is sick but if it be totally taken away then the creature is forced for want of it to expire and die To conclude if it return and shineth forth again unto the creature then it reviveth again as it did unto Lazarâ—s and unto the Widow's child which the Prophet raised Whereby it is apparent how death is nothing else but the absence of the essentiall form and consequently it is made evident that the vivificating form is immediately from God and not that imaginary one which the Peripateticks have groped after and I prove it evidently out of these places though the precedent Text doth expresse it plainly enough Non permanebit saith the Lord Spiritus meus in homine in aeternum quia caro est eruntque Dies ejus centum viginti annorum My Spirit shall not remain perpetually in man because he is flesh and his daies shall be a hundred years and twenty Whereby is argued that it is the Spirit of God which maketh man to live and that by the absence thereof death must needs ensue But because the curious will scarce approve of this translation of Jerom saying that the nature of the Hebrew Text is otherwise taken I will maintain and confirm it by the like and of the same condition in Job Si Deus apponens ad hominem animam suam Spiritum aut flatum ejus ad se reciperet vel traheret deficeret expiraret omnis care simul homo in cinerem râ—verteretur If God setting his minde upon man should receive or draw unto himself his spirit or breath of lifâ— all flesh would fail and die and man also together with him would return unto ashes So that we see it is the Spirit of God which giveth life not onely unto man but also to every other creature And that it is meant by the reall vivifying Spirit of God which giveth life unto man expresly we have it confirmed thus by Job in another place Spiritus Dei saith Job fecit me inspiratio Omnipotentis vivificavit me The Spirit of God made me and the inspiration of the Almighty hath vivified me or given me life And therefore it followeth that if the presence of this Spirit doth cause generation life and preservation of necessity the absence of it must cause corruption death and destruction for when the Spirit of the Lord is removed from the bodily masse of the creature it leaveth it deformed and as it were another chaos or terra inanis vacua being that it is destitute of the Spirit of life which did make it to act and exist in its specifick nature And forasmuch as this incorruptible Spirit doth preserve the corporeall masse from corruption by his incorruptible vertue and power it followeth therefore that when the Spirit is departed or absolutely contracted in it self without any externall act the masse must of necessity forthwith die and return unto a privative nothing Now the difference between the resurrection from death or rather deadly sleep unto a temporall life for the words of Christ were touching Lazarus that he was not dead but slept and that which is an eternall life is this for as there is nothing that hindereth death more than the presence of the incorruptible Spirit so also is there nothing which hindereth the perpetuity of living more then a corruptible body or a body subject unto death or corruption and therefore that body must die that it may put off corruption and endue incorruption namely by purification and separation of the corruptible additaments which is effected by a loosning of the tie of the alterable elements and a freeing of the spirituall part of the corporall composition from its long captivity that it may become pure and clean which being done then by the union of the incorruptible Spirit with it all will be made spirituall so that according unto the doctrine of St. Paul That which is sowed will not be quickened except it die And that which thou sowest is not the body that shall be but God giveth it a body at his pleasure And therefore as the body is sown in corruption so it riseth in incorruption as it is sown a naturall or elementary body so it is raised a heavenly and spirituall body So that the body must die that it may put off corruption that is the corruptible portion of the impure element that it being made spirituall may abide with the Spirit of life for evermore For this reason he affirmeth that flesh and blood cannot inherit the kingdom of God because in their elementary nature they are subject unto corruption and therefore cannot inherit the land of incorruption but it is the pure spirit of the blood and flesh which rise after they have deposed their grosse tabernacle unto incorruption being animated by the incorruptible Spirit of the Lord which onely causeth a temporall life in the naturall or compacted elementary masse and an eternall one unto the spirituall and refined body which is contrary in condition unto the naturall body as the Apostle doth justifie for by purification it is changed from an elementary body unto a heavenly and spirituall one Do we not see after the same example how the very grain of wheat is so exalted in vertue after it hath endured corruption and hath been freed from the grosse elementary tie that it
otherwise then Adam contained in himself Eve which was the Mother of the little world or man after Adam and therefore Hermes saith Mens autem Deus utriusque sexús foecunditate plenissimus vita lux cum verbo sic alteram mentem peperit God being full of the fertility of both sexes and being life and light brought forth another Divine Spirit by his Word And Scriptures seem to intimate thus much in this sense Qui caeteris generationem tribuo an sterilis ero It is evident therefore that out of one and the same radicall Unity existing before all antiquity both the matter and form of all things do proceed and that they appear in regard of their being or births but aeviall that is having a beginning but no end though in their essentiall Root they are Eternall in God the abstruse Monady or Unity of all things So that as the dark Chaos and the bright informing Spirit are two principles opposite and contrary to one another in nature and property for from the dark principle discord evill cold congelation rest death privation negation or Nolunty do proceed but from the other which is the type of beauty and grace namely the bright beginning light concord goodness heat resolution motion life and position or Volunty are poured out into the nature of the world to cause it to exist and live so also both these are but main branches arising from one and the same essentiall Unity which when they cannnot pass or exceed the limits of their infinite fountain are in him light and darkness and no way differing in essence from their Root which is all in all because that as the Psalmist doth say Tenebrae sunt ei sicut ipsa lux Darkness is unto him as lighâ— For all is one in him who is onely one and the same in himself In whom by whom and therefore from whom are all things For his Volunty and Nolunty is but all one in him that is one simple Identity and what is his Volunty that is as well his affirmation as his negation which is all but one good in him that is all goodness And yet in regard of the creature when his negation hath the supremacy he hides the light of his loving countenance and all is dark and then he operateth in regard of his privation For where he hideth his face all is deformed and as it were void of essence and goodness Lo here is his Volunty negative or privative which may rightly be termed his Nolunty If his affirmation hath dominion he emitteth the beauty of his benignity and the creatures expecting spirit is enlightned by his presence and consequently replenished with goodnesâ— Lo here is also his Volunty affirmative or positive called his Volunty in the right sense But least any man should think this strange let him but observe the mentall beam which is assigned by God unto man to inform him with reason and adorn him with understanding We know that man hath but one Divine nature which giveth him intellect Spiritus est in homine saith Job sed inspiratio omnipotentis facit eum intelligere And yet this Unity in essence which is the Image of God operateth in generall by two contrary properties Whereof the one is apt to affirm give and grant a petition by an affable emanation Lo here is the Act of position scored out in mans spirituall Unity or else to deny take away or be against the demand of him that craveth by a privative ablation of the wished rewards Lo here is the effect of negation deciphered for the mentall beam shineth not out unto the Petitioner but is reserved or contracted in it self In these two actions we may observe but onely one effect wich is laudable in this one simple and absolute unity unto the petitioner for though I grant by the friendly and pitifull emanation or emission of my mentall beam so that it is according unto the petitioners wish or though I deny his demand contrary unto his desire and so it appeareth to be a great evill or mischief unto the demander yet unto my mentall spirit both the affirmation or negation appeareth good and are founded upon good reason and therefore are indeed but one thing though they seem divers to the demander In like manner in the eternall and archetypicall mentall unity whose type or similitude the beam of our understanding is as well the act of Volunty as Nolunty is all one and that is goodnesse for he that is all goodnesse hath in it self no contrariety although in the creature which is subject unto the effects either of his privative or positive will his privative or dark action is esteemed for evill as contrariwise his positive and light emanation that is full of love and benignity is received for good and therefore embraced with joy For doth not the holy Text tell us Bonum malum vita mors à Deo sunt Good and evill life and death are from God And doth it not tell us in another place Quod Deo abscondente faciem suam a creaturis conturbantur recipiente spiritum eorum exspirant emittente spiritum suum recreantur bono God hiding his face from the creatures they are troubled and sick taking his bright vivifying Spirit from them they dye and sending it forth again they are recreated with goodnesse health and life And again Visitatio tua saith David praeservat spiritum meum Thy visitation doth preserve my spirit Attolâ—e faciem tuam emitte lucem supra nos efficiet ut videamus lucem splendentes efficiat tenebras nostras Send out the light of thy countenance and it will cause us to see light and it will make our darknesse bright and shining And again Tenebras ponam iis in lucem I will put darknesse in them in stead of light Tenebras in diem incurrent astuti quasi in nocte sic palpabunt in meridie Crafty men shall in the day-time run into darknesse and they shall grope at noon-day as if it were in the night In tenebris est in tenebris ambulat qui odit fratrem He is in darknesse and walketh in darkness that hateth his brother And the Prophet saith Tenebrae persequentur inimicos Dei Darknesse shall persecute the enemies of God Abscondit faciem suam ab iis ut obtingant iis multa mala angustiae He hideth his face from them that evill and misery may befall them And yet there is neither of these two properties in this one essentiall unity but is good absolutely though the latte be privative passive odious disturbing and deadly unto the creature that end â—reth the effect Is it not written that he hath the power of life and death and doth â—â—ad down unto the mouth of the grave and can bring back again to life when he pleaseth And yet all this is but according to his double property of Volunty and Nolunty that is of his
this spirituall bread saith Pater noster dat nobis de coelo panem verum panis enim verus est qui de coelo descendâ—t dat vitam mundo Our father giveth us true bread from heaven for it is the true bread which descendeth from heaven and giveth life unto the world But I know it wil be alledged against me that the bread here mention'd is meant of spiritual bread not that which nourisheth corporally I grant that in a true sort they speak not amisse for this bread or food is spirituall and therefore it is reserved in the heart arteries of the creature and is nothing in it self but pure life Doth not our Saviour say Non solo pane vivit homo sed omni verbo quod procedit ab ore Dei Man liveth not onely by bread but by every word that commeth from the mouth of God And these words were understood by Moses of that Manna by which the Israelites were nourished in the desert And the Apostle calleth the food wherewith they were nourished The spirituall Rock which was Christ. And therefore that spirituall Rock said Ego sum panis vitae c. I am the bread of life which descend from heaven In this word therefore is life onely and in no food else and it is this in the aliment which nourisheth and not the creature alone for in the word onely was life And for this reason it was said Et vidit quod omnia quae creavit essent bona that is to say not vacua aut inania void and empty but full of Gods essentiall being which is onely God for it was he who by his presence made the creature good participative or by participation I will tell you what some of the Ethnick Philosophers say touching this point who in verity and the more is the pitty had a greater insight into the divine mysteries of God in nature then some of this our age who entitle themselves Christians and yet indeed are steril in the true grounds of a true Christian being apter to judge and condemn the old Philosophers and adiudge them for reprobates and reserved as they say for damnation and that onely for not bearing the name of a Christian then to observe the beam which is in their own eye which maketh them so blind as to judge rashly of their brethren when indeed the judgment concerning that point belongeth unto God onely They forget the Apostles saying which averreth that all men are of Gods generation But to the purpose This is the reason that the Philosopher Zeno did call the vitall soul in a man Ignem naturalem and Prometheus tearmeth it Ignem coelestem homines vita ditantem The celestiall fire that enricheth man with life And because this Prometheus did obtain the full possession of it the Poets feign that he is punished by Jupiter's command for stealing of this celestiall fire And Hermes calleth it The fire of the word which adhereth unto the humid nature of the world And Zoroaster and Heraclitus do say that it is that invisible fire of which all generation and multiplication is made Being therefore that the never-dying fire of life is in the animall creature it is necessary that for the conservation and multiplication thereof it be nourished by its like in the aire every moment or by the vehicle of the aire lest it should vanish and the creature should perish And this is that the Philosopher Paâ—menides seemeth to intimate where he saith Natura sua natura lâ—etatâ—â— Nature is rejoyced in his like nature For this very cause the fiery vertue of the life having her position in the center of the heart of the creature doth with comfort and delight draw and suck into it by a certain magneticall power and faculty his like out of the aire by inspiration for as I told you this hidden food or aliment of life is in the aire This is the reason therefore that a certain Author who was very profoundly seen in the mysteries of nature breaketh out into this speech O Natura coâ—esâ—is veritatis naturâ—s Dei multiplicans O thou heavenly Nature of truth which dost multiply the natures of God! And again O natura fortis natura vincens superans duâ—sque naturas gaudeâ—e faciens O stout nature nature that dost conquer and overcome and makest her natures to rejoyce By which he doth intimate that by the help and visitation of this celestiall nature the vitall spirits and flames included in them do increase and multiply for by the vertue hereof not onely the life but the fruites of generation are produced infinitely We infer by this which is already said that the elementary aire is full of the influences of life vegetation and of the formall seeds of multiplication forasmuch as it is a treasure-house which aboundeth with divine beams and heavenly gifts Neither doth this our assertion onely touch the animal Kingdom of composition but also that of the vegetables for by this spirit they do vegetate by this they do multiply into infinity and in conclusion by this they exist and have their beeing For in mine own ocular experience I am witnesse and if need be I can quickly demonstrate that in the vegetable is a pure volatil salt which is nothing but the essentiall aire of the specifick which is wheat or bread this volatil salt is an unctuous liquor as white and clear as crystall this is inwardly neverthelesse full of vegetating fire by which the species is multiplied in infinitum for it is a magneticall vertue by which it draweth and sucketh abundantly his life from the aire and sunne beams which is the principal treasure-house of life forasmuch as in it the eternall emanation of life did plant his Tabernacle as in the fourth Book of my Mosaicall Philosophy I have plainly demonstrated I have seen this volatil salt-peter of this vegetable being freed from his elementary bands and being in his unctuous nature in form of a liquor I perceived him so desirous of the beams of life which lurked in the aire and were darted from the sun that in the space of three houres it became from a white crystaline colour unto a bloody ruby whereby I was easily taught the reason of formall multiplication as well in animals as in vegetables for by this reason a grain of Wheat is multiplyed unto a million Again no true Philosopher can be ignorant that the salt-peter of every thing which is but aire by vertue of that mysticall spirit which dwelleth in it doth attract aire as well as the celestiall form unto it being the form cannot be inspired but by the means of his airy vehicle and by this very means also the quantity of the airy substance as well as the formall quality is augmented which maketh as well vegetation as multiplication By the strong magneticall attraction of the celestiall tincture which hovereth in the aire or volatil salt which is of the substance and nature of blood
of man be mingled with venomous things and so be suffered to rot or else be mingled with the Mummies of infirm or infected persons or with the poysonsome menstrues of a woman and then a herb be planted or the magnet so imbibed and be conserved in a continuall vegetation it may be a cause that the disease should be of continuance Also if one give the herb or fruit which savoureth of a sick man's Mummy unto a beast that is of a stronger nature then the sick then the beast will be infected with that disease and the sick will be free From this experiment many egregious abuses may and would be effected by wicked men if this manner of diverting the creatures vertue from good to bad were known unto them for by it they may disseminate agues and the pestilence over a whole Country for the plant will suck out the spirituall Mummy of such persons as are infected with such venomous diseases by reason of its vegetating activity Also if the spirituall Mummy be extracted by means of this microcosmicall Magnet out of a body infected with the Leprosie and be applyed or any way administred inwardly unto another that is healthfull and sound it will infect the sound person and free the infected as it hath been proved by some 2 Proposition The antipatheticall Mummy of the sick may be extracted and infected or infused into another that is sound A demonstrative Example This is confirmed by the precedent proofs and is further maintained thus If one do sow seeds or herbs pertaining unto the three principal members in the Mummy of a dead carcase or in the Mummy extracted out of a sick or infected person and the fruit of these vegetables be given or administred unto man or beast then the disease will be transplanted upon the said man or beast By this means also naughty men may infect and poyson But because these mischiefs are horrible to a religious spirit I dare not farther express the effects of antipathy in spirits which may be brought to pass by the abusing of Gods blessings I will therefore enter into another kind of antipatheticall practice which shall rather tend unto the conservation of man then the destruction of it 3 Proposition If two lively fleshes that are wounded be applied to each other they will sympathize and be united assimilated and made one continued flesh so that as the one prospereth the other will do the like also conditionally that the party from whom the added flesh is borrowed continue in his lively and vegetable disposition but if the animal tree from which the graff was taken I mean the body out of which the flesh was lent or cut do wither or die that is doth leave to vegetate and act then will that borrowed flesh also be at jarr and discord with the flesh of the borrower that liveth and vegetateth and consequently antipa hy will spring out from that union which was sympatheticall before so that except the dying flesh be amputated or taken off from the lively flesh upon the which it was grafted or transplanted it will cause the living flesh also to gangrenate and corrupt with it self An experiment to confirm this This is well proved and maintained by that experiment in Italy before mentioned for when a certain noble personage had lost his nose by a wound and had by the Physitians advice made a wound in one of his slaves armes and clapped it unto his wounded nose and so the flesh of the one was bound fast unto the flesh of the other continuing after that manner untill by a sympatheticall agglutination and union both fleshes became one flesh Then a gobbit of the slave's flesh was cut out of the arm and was framed into the shape of a nose on the Noble-man and the slave was manumitted with mony in his purse for his paines It befell thaâ— on a certain time after the slave did die and though he departed this life being far distant from his master yet the borrowed flesh on the masters nose withered and gangrenated insomuch that the antipathy between these two fleshes though united into one substance became so great that if immediately that dead flesh had not been cut off it would have corrupted and destroyed the rest A Problematicall Demonstration from the Load-stone One Load-stone doth draw another in his naturall position but being unnaturally ordered it driveth away or resisteth the other The demonstration of this Problem hath been expressed as well by a Load-stone divided in Boats as by two Irons swimming on corks 2 Problem If a plant be cut off as for example a willow-wand and if it be regularly planted or grafted on the same stick it will grow but if irregularly it will die For the proof of this Problem look the 2 Proposition of the 5 Chapter in the Application unto the Vegetable The Application So if the spirits of the two fleshes be unnaturally disposed unto one another and turned from their sympatheticall union unto an antipatheticall duality or disunion or discord in natures then will it after unequall jars follow a generall corruption for as is said before Corruptum corrumpentis naturam facillime induit 4 Probâ—em If a spiritual Mummy be corrupted by some alien or strange infectious nature yet in respect of the naturall Mummy of the sound and wholsom body which is so infected the sound and wholsom Mummy of a body not infected will magnetically attact it though not so affectionately but more slowly by reason of the union or adhering of the strange venom unto it which causeth a mixtion of antipathy with that of sympathy and the reason of that slowness in the repelling of the antipatheticall insult is because the sound and homogeniall Mummy doth partly by his concupiscible act attract unto it his sympatheticall like and partly expell his contaminating unlike by his irascible property But for that this antipatheticall unlike cleaveth so fast unto his infected like therefore it happeneth that the expulsive resistance is but slow and so the sound spirituall Mummy becommeth as well corrupted and infected as the other and by that means Sympathy is turned into Antipathy An Experiment to confirm this There are many proofs to maintain this for when a corrupted spirituall Mummy is carried in the aire from one infected with a pestilent Feavour or small Pox the Mummy so infected doth unite it self being homogeniall unto the sound man's spirit and in that regard the one embraceth the other but the sound Mummiall spirit perceiving and tasting of the heterogeniall or infected nature which adhereth unto his like doth slowly expell or resist it by reason that it doth covet his like and therefore sympathetically attracteth and again hateth his unlike and therefore antipathetically expelleth which is for that reason but slowly performed and this is the cause that the expulsive crisis is not made suddenly after the poysonsome infection is received neither will sweats or fluxes or eruption of blood out of the nose which