protinus evolans alta petit Aer quoque levis spiritu parens mediam regionem inter ignem aquam sortiebatur â—erra vero aqua sâ—c invicem commixta â—acebant ut terrae facies aquis obrutâ— nusquam pateret Tunc Pimander ait Lumen illud ego sum mens Deus tuus antiquâ—or quanâ— humida natura quae ex umbra effulsit mentis vero geâ—men lucens Dei Fâ—lius c. Pimander being the mentall exceâ—lency of the divine puâ—ssance did change his form or shape and on the suddain revealed the universe for I did discern that all things were converted into a pleasant and delectable light which did rejoyce me to behold A little after a feaâ—full shaddow or darknesse did glide downwards by an oblique revolution and was converted into a humid or moist nature which was exagitated or stirred up by an unspeakable aspect thereupon a gâ—eat fume or smoak made a noise out â—f that noâ—se proceeded a voice which I did imagine to be the voice of the light out of this voice of the light the word which was made was utteâ—ed but this word joyning it self with the humâ—d naâ—uâ—e did nourish and animaâ—e it Out of the bowells of this humid nature the light element of fire doth fâ—y and soareth on high also the thin aire possesseth the middle region between the fire and water bâ—t the earth and the water were intermingled after such a fashion that the face of the earth was no where over-flowed by the waters Then Pimander said I am that light the mentall spirit that is thy God of a greater antiquity then is the humid nature which did shine out of the dark shaddow but the brightsome germe of the mentall spirit is the Son of God c. Whereby it is evident that by the mentall unity is meant the absolute divine Monady in it self without any respect had unto creation By the Divine Puissance is understood the dark principle beginning or Chaos out of the which light or the divine emanation did spring At the issuing of Light the word was made manifest out of the dark and deformed Chaos from which also the humid nature or the Abysse of waters did spring or proceed into action by the creating emanation this humid Mass was nourished and vivified by the word and framed in the Elements as is said before And therefore it is apparent that the darkness the light the word the waters and Elements were complicitly contained all in the mentall puissance and abstruce reservation of the sincere Identity of Pimander or God in himself before they were created But I will yet pass a little further and confirm all this more rationally and demonstratively by the authority of Holy-Writ Job saith Revelat Deus fundamenta è tenebris educit in lucem umbram lethalem God revealeth the foundations of the world out of darknesse and he discovereth or bringeth forth into light the deadly shadow c. Where by the foundations he understandeth the waters which were secretly contained in the dark and misshapen abyss of the which afterward the heavens and the earth and consequently the whole world was framed by the Word according unto the Archetypicall pattern So that we here perceive that two principles of a clean contrary nature do issue or proceed from and out of one and the same Identity or Unity in Essence namely a deadly darkness and as it were the shadow of death and an admirable vivifying light whereof the one was the matrix or receptacle of form And the deformed bowells of the other contained that matter without form whereof afterward the world was framed and therefore the wiseman saith Manus omnipotentis mundum ex informi materia effecit The hand of the Almighty hath made the world of a matter without form And according unto this tenent also Job in an other place Aquilonem extendit Deus super inane vacuum suspendit terram super nihilum God stretcheth forth or spreadeth the North upon emtpyness and inanity that is to say on a thing that was void and destitute of shape and hanged the earth upon nothing In which speech by inane or vacuum and nihilum he meaneth misshapen darknesse and deadly shadow of which he spake in the before-specified place or that matter without form mentioned by Solomon the which whilst it was in Potemia Dâ—vina or the Divine Puissance was meerly nothing in man's weak capacity being that it was not as yet actually created or informed for it is form onely that giveth name and essence as all Philosophers do confesse By this therefore we may discern how all things are essentially comprehended in this eternall and radicall Unity Forasmuch as being one he is infinite and being infinite as well in his dimension and essence as power he must of necessity comprehend in himself all finite things whatsoever He is in all and filleth all and yet he is beyond all as he that surpassing and compassing all is onely in himseâ—f and yet neither absent from his creatures which he hath framed out by his Word according to his Will For first from his Volunty did proceed his Word Fiat and it was done Now that we have the privative principle namely deadly darknesse and deformity drawn from the infinite center of all things whose circumference is no where to be found We will dive into the nature of that formall and lively Light which did also issue from the self-same Originall Root and most antique beginning of all things that thereby we may with the best colours of our understanding paint out and describe that excellent formall Essence which redeemed the humid matter or watery substance out of the captivity of the deadly and misshapen darkness or shadow of death that I may speak in Job's language by which all things have their being and beauteous existence CHAP. III. How that amiable and bright emanation of vivifying Love shone forth from the Fountain of all goodness and displaced Litigious and odious darknesse from the Throne of the obscure Chaos or dark Abysse that thereby a World might be made of nothing that was actuall and beautified by the formall presence thereof IT is a wondrous thing and passing all humane understanding that out of one Unity in essence and nature two branches of such an opposite nature should arise and sprout forth as are Darknesse which is the seat of error deformity contention privation or death and Light which is the vehicle of truth beauty love position and life It is not for nought that the Sect of the Manichaeans did so stifly hold that there were two coeternall principles whereof they made one to be God whom they termed the Prince of Light and the beginner and Author of life health and all goodnesse the other they attributed unto the Devill whom thy entitled the Prince of Darknesse and the originall and principle of opposition death sicknesse and all evill And they esteemed the Devill or Prince of Darkness
center of all his creatures whose circumference is not to be found in this regard his essential name Tetragrammaton is the common agent in every bough or branch of the Sephiroticall or Cabalisticall Tree and hath the dominion or preheminence over all the trunck or body of that Tree and consequently all the other ten names are assigned unto it as having relation unto the properties or the effects of his multiplicity of vertues or actions in one individuall essence and therefore all the rest are subject unto it and are wholly comprehended within it for it containes the property as well of Nolunty as Volunty of privation as position of death as life of cursing as blessing of evill in regard of the creatures as good though nothing is ideally bad in him of hatred and discord of love and concord and consequently of Sympathy and Antipathy All these opposite effects are testified by Scriptures to spring from one essentiall fountain forasmuch as it comprehendeth the power of life and death and induceth unto the brinck of the grave and reduceth or bringeth back again unto life It is IEHOVA that is light life and healâ—h and it is he that â—fflicteâ—h with darknesse death and sicknesse It is IEHOVA that is gratious full of misericord and that extendeth his benignity and mercy unto all his creatures And it â—s he that is angry and severe against nations and dâ—th destroy the wicked It is he that reprehendeth in his anger and chastiseth in his displeasure And it is he that is gracious and the onely Saviour It is he that woundeth and healeth again It was IEHOVA that â—â—reaâ—neâ— to send vengeance vexation and death on the disâ—bâ—dient It is he that causeth the plague the consumption the burning feavour the leprosy sâ—abs and boâ—ches â—meâ—odâ— and uâ—cers of Egypt It is IEHOVA that striketh with madnesse and blindnesse It is he which caâ—seth fear a trembling heart yea showereth down sorrow vexation timidity sad melanchoâ—ly as in Deuteronomy we read of consequently produceth antipathy and discord And contrariwise It is IEHOVA that bestoweth benedâ—ctions or bâ—â—ssings on his creatures He blesseth the bread and drink that the creature tasteth for refections cause so that they preserve and do not destroy And it is he that removeth and taketh away all diseases banisheth sterility from the earth and multiplies the daies of his creatures and by consequence is the cause of loving Sympathy and concord To conclude it is IEHOVA the great God of gods that formed light and created darknesse made peace or love and concord and produced evilâ— and contention or trouble as the Prophet teacheth us Now forasmuch as this essentiall Unity did bring to light these contrary effects by opposite properties therefore did the secret Theologians ascribe unto him divers generall names which they gather out of the holy Writ and are appropâ—iated unto him according unto the effects which follow them whereof some encline to darknesse and privation others to light and position some to severity and others argue the fruits of his benignity Some by a deprivation of his act which happeneth by a reflection of his beams in himself produce the effects of darknesse namely an essentiall frigidity and stupidity immobility congelation contraction â— Others by an actuall emanation from the center unto the circumference do generate the effects of light as are motion heat dilatation subtiliation c. I will therefore rehearse or reckon up unto you those divine Attributes whiâ—h are ascribed unto the sacred Essence in order as they are numbered in the Cabalisticall Tree from the which the divine beams of different natures do descend to accomplish the various will or volunty of him that sendeth them forth into the world to act and produce a multiplicity of effects The first name therefore of the Divine Attribute is Ehieh and this Attribute importeth the fountain or originall of all creatures and the foundation of misericord and clemency because the effluxion or eradiation that springeth from this head is full of grace and spareth all for it argueth the Father of pitty and misericord and the God of all consolation unto whom our Saviour bids us pray in this form Our Father which art in heaven c. And hereupon it is else-where said that the Father â—udgeth no man Again it is the part of a Father to deal favourably and mercifully with his children so God under this Attribute is esteemed to be the Father of all and is therefore benigne and mercifull unto his creatures according to that of Solomon Thy creatures might fall and perish by the persecution of thy justice and be ventilated or blasted by the spirit of â—hy puissance But thou hast disposed all in number weight and measure for that thou canst do much was ever present with thee But thou hast therefore pitty on all because thou canst do all things And thou dissemblest the sins of men that they might wax wise and amend for thou lovâ—st all things that are and thou dost abhor nothing that thou hast made neither dâ—dst thou ordain any thing to hate it Could any thing exist which thou wouldst not have to be or could it be preserved if thou didst not send it the means of its being But thou sparest all things because they are thine O God which art the lover of souls Lo this is the fruit of the name Ehieh namely to create and beget all things as a Father and to have a care of their preservation in his paternall affection For this reason therefore it is the President of the Capitall or radicall bright port gate branch or numeration called Cheter or Corona which is the root of the whole Tree by which and through which the clear beams or lucid and sacred emanation of JEHOVA in his creating effability or positive volunty doth descend unto the creation of all things For Ehieh signifieth the father and root of all creation The second cognomination of JEHOVA in the divine numeration or sphericall Tree is IAH which imports the blessed and gratious emanation of the world and extraction of the humid or created nature namely the waters out of the womb or bowells of the dark and deformed Chaos and therefore the Cabalisticall port by which these active and all-operating beams do descend into the world is called Hochma in Hebrew Sapientia in Latin Wisdom in English And Solomon meaning of this Divine Emanation speaketh thus When JEHOVA did frame and fashion the heavens when he did establish the fountains of the Abyss when he gave limits unto the Sea and did appoint a foundation unto the Earth I Wisdom was with him as a helper to compass all things And we must note that this name Jah whose influence or emanation is Sapientia or Wisdom appeareth sometime to be conversant as well about the effects of severity as clemency although it happen but seldom And therefore JEHOVA said of the Angell which was appointed for the conducting
containd under discordant Principles shall be again reduced unto one and the same radicall beginning But as yet we are subjected under contrary Principles for the whole world and the members thereof are composed yet of strife and concord of enmity and friendship of darknesse and light of evil and good and therefore under the protection of this Divine Wisdom which governeth all things and striveth to have the victory over confusion and dissention in this world that a generall peace and union may be made And therefore that all things may return and live in him who is onely Love the creature hath power to make a sympatheticall accord with his like and to repell by an irascible or antipatheticall property his contrary Now therefore since that this Spirit is all in all and therefore in every Specifick it consequently followeth that it attracteth sympathetically that which is conservative or of a like nature and condition in the animal vegetable or minerall kingdom and expelleth antipathetically from it that which is harmfull odious and detestable or of a contrary disposition unto it And thus much touching a brief of my precedent sympatheticall and antipatheticall Theory mentioned in my precedent discourse I will now enter boldly into the Practick of them both that thereby you may be the easlier induced to believe that such things as are spoke of before Theorically are feazible and easy to be brought to practice and that onely naturally without any Cacomagicall act or Diabolicall assistance as many temerarious and rash-headed fools of this world have scandalously blazed abroad not onely in their vain and windy Words but also by their inconsiderate Writings I will proceed therefore unto my purpose and divide this present Book into two severall members Whereof the first shall handle such sympatheticall effects and the second such antipatheticall events as are Magnetically produced in the animal vegetable and minerall kingdoms The first Member of this Book intreating of the admirable effects in Sympathy which are brought to pass by the Magneticall Attraction of like unto like CHAP. I. Herein is expressed how by comparing the Mineral Load-stone and his attractive Virtues with those of the Animal and Vegetable we may find out and bring to a demonstrable light the wonderfull effects that do lurk in them both SInce it is a thing most worthy of observation among wisemen that there is nothing in the celestiall Orbe which hath not his like in the terrestriall So verily there is nothing in the minerall kingdom which hath not his like in the vegetable and again the likness of the vegetable Sphere is found in the animal I mean in love and hatred in attraction and expulsion in union and divorce But because in the mineral kingdom there is found nothing in all the world so neare in virtue unto the action and life of the animal as is the Magnet or Load-stone Since that it affecteth sensibly his ferruginous like it seemeth to wooe and lust after it and attracteth it eagerly and lasty uniteth it self unto it after a marvellous manner even as the the female and male do in the animal kingdom For this reason every like particle in the animal or vegetable kingdom that worketh after the same manner are justly tearmed Magneticall Hereupon the well experimented Doctor Paracelsus when he writeth of the mysticall Mummies as well corporal as spirituall and of the attractive means or manner to extract them as well out of the living as dead bodie He for the better instruction of his Schollers and such as he termeth filios Artis the children of Art expresseth examples drawn from the Load-stone and the Iron For by it he doth sufficiently declare the manner of extracting the said Mummy and consequently doth open after his fashion what the Microcosmicall or Animal Magnet is by means whereof it is extracted out of the body namely that it is a corporall or substantiall thing as he seemeth to justify in these words Spiritualis Mummia non operatur nisi per corporalia media The spirituall Mummy worketh not but by corporall means Where he intimateth by corporall means those secret Magneticall bodies which suck it forth of the living animal and make it to operate as well at home by an immediate contract as abroad namely in or at an unlimitted distance that is to say by a naturall and convenient transplantation He therefore who is wise and profound in these mysteries of Nature and unto whom the Sympatheticall Concordance abstruce properties nature virtues and originall of the Load-stone and the Iron is well known will know that their example may fitly be applied unto man For by it he may easily discern the Microcosmicall Magnets and understand the manner of their extraction of the spirituall Mummy out of man and withall conceive the proper end and usage thereof That thetefore these things may be the better dilated and enucleated unto the well-wishing Reader I think it fit in the first place to touch a little the same string of one symphoniacall Concordance that doth concern the nature and Originall of the Load-stone and the Iron which we have more fully mentioned in the precedent Book of this our discourse that thereby we may with the greater facility gather what the Microcosmicall Magnets are As I told you before in the third Chapter of the second Book of this Treatise that it was evident that the Load-stone otherwise called the Calamite or minerall Magnes proceedeth not of any naturall beginning but rather of a monstrous birth and originall forasmuâ—h as it seemeth after the manner of a Mule to be procreated of unequall and unlike genitors or parents being that his mother or corporeal and passive mass appeareth evidently to be a common Saturnine stony Mercuriall substance and his father or active form a mettallick or sulphureous Martiall spirit Now after what manner the mixtion of these two are made I beseech you to observe in a word When the Saturnine Mercuriall liquor of the stony nature was as yet in his first matter near unto the Mercury of Mars for these two are most commonly found together namely the Magneticall nature and the Iron mine for this reason to wit because of their near alliance and propinquity in exidence there was required but a light and easie transmutation to unite them into one body and therefore it seemeth to enjoy a middle nature between a metall and a stone And it may well be called a half transmuted Saturnine Mercury into the which when â—he spirit of the Martiall sulphur as a metallick form hath entred it receiveth it as his passive mother and conserveth it within it self and is coagulated into a stony body whiâ—h is called the Calamite Magnet or Loadstone Now since every spirit doth pâ—inâ—ipally affect and covet to be nourished with that which is nearest â—nd likest unto his nature the which nature and spirit is found to be onely in Iron and therefore they are observed to proceed from one Mine or the same terrene
accord the whole file of Scripture doth confirm that it is effected by this wisdom Again the wise-man expresseth the wondrous effects of this Spirit in these words In se elementa dum convertuntur sicut in organo qualitatis sonus immutatur omnia suum sonum custodiunt c. Whilst the elements are converted in themselves as the sonnd is converted in an Organ of quality and all do keep and observe their proper sound c. But the Apostle doth more excellently expresse this in these words In Christo condita sunt universa in coelis in terra omnia visibilia invisibilia per ipsum in ipso creata sunt Ipse est ante omnes omnia in ipso constant In ipso complacuit omnem plenitudinem divinitatis inhabitare per eum reconciliare omnia in ipso pacificans per san guinem crucis ejus sive quae in coelis sive quae in terris sunt All things are made in Christ in heaven and in earth and all are created by him and in him as well visible as invisible he is before all and all â—o consist in him and it pleased all the plenitude of divinity to dwell in him and to reconcile by him in himself pacifying by the blood of his cross all things both in heaven and earth Lo here the perfect and catholick fountain of all harmony the taker away of discord both from heaven and earth and the pure essentiall and formall love and sympathy of this world and therefore by the wisest and most mysticall Philosophers he is said to be Vinculum seu ligamentum elementorum the band or tie whereby the discording elements are compelled unto an harmonious accord After the imitation of whose melodious tunes and concords all the accords of our externall musick as well vocall as instrumentall are typically framed which are in respect of the true and essentiall symphony of this spirit even as a shadow is unto a true subject or an image unto a reality I come now unto Arithmetick and Geometry As for these two Arts the wise-man doth include them in these few words Omnia mensura numeroque pondere disposuisti seu temperasti Thou hast disposed or proportioned all things in measure number and weight In which words by measure is meant the progresse into longitude latitude and profundity which this Spirit made in his emanation from the point unto the line and from the line or root unto the square and from the square unto the cube By number is meant those Arithmeticall dimensions in progression whereby this Spirit issued out of unity into multitude as from 1 unto 10 and from 10 unto a 100 and from a hundred unto a 1000 namely from God who is the eternall point or unity unto the first articulated number which is 10 and it represents the aeviall or angelicall world which is the first degree of composition and from 10 unto a 100 which argueth the composition of the temporall world and from a 100 to a 1000 which pointeth at the compound creature of the Elements So that hereby each Christian may see how God is all and in all and yet without all and as the Text hath it in heaven in the seas in the abysse and in hell And for this reason the Pythagoreans did include all things under these three principles 1 2 3. whereby they attributed 1 unto God in his abstruse being 2 unto matter and 3 unto form under which all are contained But of this I will declare my minde more copiously when I speak of the essentiall principles of Sympathy and Antipathy namely in the first Book of the second Section of this present Treatise And therefore the patient man in the person of JEHOVAH saith thus Ubinam eras quando fundebam terram Aâ—nuntia si nosti intelligentiam Quis disposuit mensuras ejus aut quis extendit super eam lineam super quo bases ejus defixae sunt aut quis jecit lapidem ejus angularem Where wast thou when I did lay the foundatâ—ons of the earth tell me if thou hast understanding Who disposed of the measures thereof or who did stretch forth upon it a line upon what were her foundations fastned or who laid her corner-stone Whereby he argueth that by this Spirit which is the corner-stone or foundation of everything for without it nothing is made or can exist as St. John doth testifie not onely the earth had his Geometricall dimension scituation and position but also the Sun the Moon the Stars and each thing else both in heaven and in earth have assigned them their weight proportion magnitude and limited seat in the world Yea verily by it the aire by proportion and weight is carried and framed out into the shapes of Meteors for the sacred Text hath it Deus sapientia aptat pondus aeri appendit aquas in mensura God by his wisdom doth adapt a weight unto the air and imparts a mensurable proportion unto the waters or clouds I will shew now her power in the science of Rhetorick and Oratory and prove in few words how she is also the exactest Mistris in those Arts as also the onely essentiall mover in the spirits of men to make them truly eloquent and perswasive and withall she is the essentiall Magnet in the Oratours voice which can draw and attract the auditors minds to listen and affect the organ by whom she is intended to plead by Saith Moses in his conference with this divine Spirit Non sum vir facundus neque unquam anteafui ne quidem ex quo locutus es cum servo tuo sed impedito ore impeditâ linguâ sum Tunc dixit Jehovah ad illum Quis statuit os hominum aut quiâ— statuere potest surdum aut mutum Nonne Ego qui sum Jehovah Nunc itaque ito ego adero ori â—uo docebo te quae te loqui convenit I am not an eloquent man neither have ever been so no verily not from the time that thou hast spoke with thy servant But I have an impediment in my mouth and am defective in my tongue Then said Jehovah unto him Who hath made the mouth of man or who can make deaf or dumb Is it not I who am Jehovah Now therefore go thy way and I will be with thy mouth and I will teach thee what is fit for thee to say c. In which file of speech God teacheth us that eloquence and apt disposition of words sentences and speech both in the Rhetorician and Orator are from God who can give it or take it away at his pleasure And therefore the Evangelist sayeth in another place Erunt omnes docibiles Dei or docti à Deo All shall be taught of God And the Prophet hath it Universi filii tui sunt docti à Jehovah All thy sons are instructed by Jehovah But Christ expresseth this in fuller terms thus Spiritus
is proved true For when the the wood and Coal is consumed we shall find that their terrestriall Corpulency or bodily masse is almost resolved by fire and heat into watry smoke and fumish ayre But the Philosophicall axiom is that every thing is resolved into his first matter or principle therefore it is apparent that both the water and aery smoke which make up the Earthly bulk of a great Oake or mountaine of pit-Coal was first of the invisible Ayre Again if these were not so the brimstone Stones and dust which authority of the Bible and common experience teacheth to descend from heaven being that they fall in one place or another daily would increase the Earth more and more But leaving these speculative proofs I will descend unto such ocular demonstrations as I have learned out of mine Experimentall glasse The Demonstration We find that from the lower region of the Calender or Weather-glasse unto the summity or top of the head there is nothing but a portion of the common invisible element namely the Aire within it But we shall find even in this little modell of aire strange mutations or alterations effected by vertue of the four winds which blow in the open element for when the hot Easterly wind doth blow it dilateth and extendeth it self all along the neck of the Glasse and beateth down the water unto the lowest degree by reason of its extension so that it approacheth unto the nature of fire for fire is said to be nothing else but aire extreamly dilated though indeed it is the abundant presence of the bright form which dilateth it so but if the South-wind bloweth then it will not be so extreamly dilated but it will endue the mean nature of aire and therefore it will draw up the water by certain degrees But if it happen that the westerly wind have the sole domininion in the sublunary element then will the aire in the Glasse grow thicker and for that reason it draweth or attracteth the water higher For cold hath a great power in the said air whose nature is to condense and thicken Lastly if the cold northern winds do govern or dispose of this universall sublunary element then will the included aire be contracted or coarcted into a very strait room which is argued in this namely because the colder the winde is the higher will the water be elevated in the Glasse and therefore it is made manifest that by how much the more the aire is contracted by so much the more it is thickened and consequently it must be made ponderous considering the proportion of place in which it is for all the aire which weighed thus much in half a yard of Place doth weigh at the least even so much in 2 inches of Space after Contraction Thus you see that in verity there is radically but one catholick sublunary Element though by the angelicall spirit that bloweth from the four corners of the heavens it is four-foldly informed and altered which made the Antients to imagine in their phantasies four distinct elements of an equall birth and beeing from all beginnings But you see apparently by this that is said that this position of the Peripateticks and other sects is false though that it hath gotten an universall name and dominion in this world among men as well of learning as of the ignorant who ground their sayings on the doctrine of the learned of this world who are corrupted and seduced from the truth by the Ethnick discipline I will now expresse unto you in the last place of this book how all generation and corruption in this world is made and that the lowest profundity or terminus ad quem the motion of corruption tendeth is but unto the simple element of nature and then beginneth a new generation from that principle being four-foldly altered according unto the nature of the four winds and therefore when the dead carcasses should live again the Prophet said Come from the four winds O Spirit and blow on these dead bones that is inform and vivifie their Spirit with thy breath for bones were made after a hard Northern and fixt manner the humours after their proportion the Westerly and Southerly property namely flegm and blood and lastly the Spirit of life came from that all-vivifying fire which Hermes calleth Splendorem Sanctum The holy Splendor To conclude I will demonstrate the mystery of the worlds Creation by way of an Arithmeticall progression after this manner Here we have the progression in the worlds Creation where 1. signifieth the Unity which was before all things which whilst it was in it self and did not shine forth conteined its inacting property within its potential Nolunty or Darkness and therefore was esteemed as nothing in regard of mans weak capacity although that in it self it is all in all Then the rank 2. sheweth the actuall emanation of the in-created Light out of the potentiall Unity at the presence whereof the humid nature did appeare out of the dark abysse 1. 0. in the shape of waters so that the light and waters as active and passive are ranked next after Unity thus 0. Light 0. Water 2. then by the fiery Spirit of eternall love and union those two opposit natures are joyned together into the nature of heaven by a spirituall union or composition the which is termed by the Platonicks the soul of the world which the Philosophers have styled by the name of Quinta essentia the quintessence For we must understand that as the 4. Elements were made after the Heavens so also are the Heavens said to animate the Elements no otherwise then the soul doth the body So that this degree of Progression in the Creation standeth thus 0. Light 0. Aire 0. Water 3. The last scale in the Progression of the worlds Creation is thus 0. Fire 0. Aire 0. Water 0. Earth which importeth the four-fold alteration of the catholick Element by the four Winds which was and is effected by the Word the third day of the Creation and this was nothing else but the generall sublunary or lower waters This therefore was the estate of the world in the Creation and in this very state doth continue hitherto and will do till it be refined by the fiery Tryall All this the wise Hermes hath according unto the Tenor of Moses described unto us exactly in these words Erat umbra infinita in abysso aqua insuper spiritus tenuis intellectualis per divinam potentiam in chaos inerant floruit autem splendor sanctus qui sub arena humidanatur a elementa deduxit cumque indistincta fuissent levia postmodum in excelsam regionem provolarunt gravia sub arena humida resederunt distinctis libratisque rebus quae igneo Spiritu vehebantur emicuit coelum septem in circulos c. An infinite shadow or darkness was in the abysse moreover water and a subtil intellectuall spirit was by the divine puissance in the Chaos And a holy brightness or splendor did
consideration that the etymology of the word by interpretation may import donum Dei or the gift of God for what greater gift could God impart unto his potentiall creatures and in generall unto the great world then his eternall Spirit of wisdom or his onely Begotten to make them of somewhat nothing and to take away all deformity and nullity from the water and to shape out of them a Heaven and an Earth and to figure out in them all the creatures thereof and to preserve them in existence essence and lively being This was therefore indeed the true catholick donum Dei or gift of God whose incorruptible nature is in all things and filleth all things and as it is the most movable of all things so it operateth all in all according to the will of him that sent him And therefore in regard of the office and as he was an emissive Spirit so was he not unworthily named by them the great or catholick Angell had not Scriptures in plain tearms seemed to intimate so much I could also demonstrate that the world and his soul or life was shaped after the image of the Archetype in this manner From 1 which was all light in whom is no darknesse did 2 issue which was quoad nos darknesse or the dark Chaos so called because unity did not as yet shine forth to inform them Betwixt these two extreams is 3 interposed as a peaceable or charitable unity between meer light and darknesse or the Spirit of divine love who resting in the midst between these two principles uniteth the divine formall fire with the humid materiall nature or spirit of darknesse making a union of two opposite natures so that both natures do remain in one sympatheticall concordance and therefore this formall ternary is called Ligamentum elementorum litem amicitiam concoâ—diae vinculis connectâ—ns The ligament of the elements tying together hatred and love with the bands of concord I expresse them thus Deus 1 Lux. Coelum 3 Sphaera aequalitatis Terra 2 Tenebrae This excellent harmony of the soul of the world is else-where most fitly expressed by me by two equall Piramidicall shapes whereof the one is formall the other materiall the basis of the formall is the immediate act of God or the infinite and onely bright Unity and it importeth the emanation of the creating and informing Spirit so that his Cone doth penetrate unto the very center of the dark earth or abysse And contrariwise the basis of the materiall or watry Pyramis is in the earth or center of darknesse and the Cone ascendeth unto the center of the basis of the formal Pyramis in this manner Now where the intersection is made between the two principal concurrences I have framed a piece of a circle which circle because the portions of the formall Pyramis and materiall are there equall we therefore with the Platonists do call Sphaeram aequalitatis or the Sphear of equality or as they in another respect tearm it the orbe or sphear of the soul of the world which is just in the midst of the starry heaven called for that reason Aether quasi igneus aer a fiery aire as who should say an equall portion of the spirit of the waters and of the formall fire descending from God or Unity as I have expressed before And therefore as we placed in the precedent demonstration the 3 in the center or middle of the line between the divine illuminating unity 1 and the dark Chaos or deformed duality 2 so in the world was the spirituall body of the visible Sun of this typicall world placed in which the invisible and increated Sun of the Archetypicall world did put his Tabernacle and for this cause it is rightly tearmed of the Platonists the sphear of the soul. And verily by effect we find that all vivification doth potently spring from the solar or Sunny influence and as for the excellent beauty of the creature as also in respect of the vivifying act thereof it is an evident argument that it aboundeth with the blessed sparks or vivifying beams of divinity Again that it is the bright organ by which he that vivifieth all things doth impart and pour forth the showre of his benignity or divine Nectar of life continuall experience teacheth even the meanest plowman Now that this most excellent and perfect concord of life doth remain principally in the midst of the line drawn from unity or the fountain of form to the earth or duality which is the fountain of matter I prove it thus by the accords of Musick The perfectest consonance in Musick is Diapason and of all the other symphoniacall accords it approacheth nearest unto the sacred Unity in Divinity for it is half unison and therefore it is rightly compared unto the blessed emanation of life which came from unity and for that reason it is rightly tearmed the Idea or image of a unison And as the unison like one essence in Divinity doth comprehend three Persons importing the three accords in the Archetypicall harmony So also the Diapason comprehendeth in it the two other accords besides it self namely Diapente and Dâ—atessaron Now that this most perfect consonant of Diapason is planted in the midst of a unison and doth as it were beget in it self two perfect chords or Diapasons which be contained within it self I prove it thus Take a Lute or Bandora and strike any of the strings open and then stop that same string exactly in the middle of it and each half will sound a Diapason unto that open unison so that the unison which is made by the striking of the whole string open will be divided into two Diapasons or most perfect consonants unto the whole which is an evident argument that the perfection of the Diapason is in the seat of the Sun and consequently that the formall and lively accord of all the world is no otherwise in that centrall or middle place then the heart which is the seat of life is in man And yet by the beams of the Sun this life of the world is made catholick and filleth all no otherwise than the vitall blood doth universally expanse it self in the Microcosm by the channells of the arteries But I fear I have followed this point too far to prove and maintain the soul of this world wherefore I leave it to come directly unto the point being that in my Mosaicall Philosophy to wit in the fourth book thereof I have fully proved and maintained that Translation of Jerom to be right namely Posuit tabernaculum suum in sole he put his tabernacle in the Sun I will proceed therefore unto the second opinion of the Philosophers The ancient Philosopher Democritus Orpheus with the Pythagoreans do judge that all things are full of gods and again all these gods they referre unto one Jupiter where by gods they â—ntend the divine virtues infused into things which Zoroaster called divinos illices Synesius the Bishop Symbolicas illecebras others tearm
of his nature is tearmed by the Hebrews Mulchut that is Regnum or Imperium And this numeration importeth severity and servility unto the creatures through Gods anger and wrath and his influxion is directly into the Elementary world By which collections and observations of the wisest Rabbies we find that in these Ten generall properties of God signified by the ten attributes unto the Divine Essence all things in the world be they esteemed good or evill or positive and primitive or concordant and aimeable or discordant or odious or in a word either occultly or manifestly opposit or else concurring in nature or quality unto an other do originally descend from this fountâ—â—â— of Unity which though it be one in essence is nevertheless manifold in property and that property is therefore divers and altering according to the multiplicity of Volunty in the Father or fountain that sent it out according unto whose mind all things as well concordant as disagreeing are ordained both in heaven and in earth and that by a multiplicity of speciall emanations of different qualities from that eternall generall catholick effluxion and every of those specifick emanations do branch themselves again into an infinity of individuals even as ten may be multiplied in infinitum So that every one of those specifick properties do shine forth from the Star in heaven as well fix as erratick which is their receptacle or store-house unto an infinity of earthly and watery creatures which are generated or do grow upon the earth and under the earth according unto the influences of those Planets and fixed Starrs over creatures be they animal vegetable or minerall And the reason why the Divinity created or sent forth one specifick eradiation so contrary unto another was as well for the preservation as destruction of the creatures For as the last effect of each of these contrary emanations or radious eâ—fluences is the Creation or generation and preservation of creatures of their own nature and condition So also are they to be applyed either for the preservation or restauration of the decaying creatures namely when we apply any venomouse simple either animal vegetable or minerall to expell a dangerous disease or to poyson a nature which is sound as in the animal kingdom is the venomouse Viver Scorpion Toad Spider or blistering Cantharides and in the vegetable Kingdom the Somniferous and stupifying Poppy or Opium the searching and inflaming or burning Flammula and Euphorbium the fretting Scamony the vomiting Groundsell Dâ—ffodâ—ll Assera Bacca Bears-foot Titimall and the venomouse Aconite In the minerall ranck the corroding Asnick the quick peircing and infecting Quick-silver and Subâ—imary the destroying Resalgar the vomiting Antimony and such like which have all as well the property to take away dangerous diseases as to bring them For in some cases they take away dolorous maladies and in other some they bring them quickly and hasten on destruction upon the creature So that all things in some cases both wound and destroy and in othersome they heal and cure yet unto him that sent them the beams and irradiations of their form from some of his particular properties they appeared all good being they were ordained not onely to heal in his benignity but also to destroy in his severity and to conclude to effect his will one way or another even as it pleaseth him who onely worketh essentially all in all And therefore Solomon saith Could any thing exist which thou wouldest not have to be So that all is good unto God although unto wicked men which suffer them they may appear bad Oper a Domini universa saith the Wiseman bona valde All the works of God are very good Bona bonis crea a sunt ab iâ—itio sic nequissimis bona mala Good things were created originally for good men but to evill men they were in effect good and evill There are Spirits created for vengeance and in their fury they execute their torments in the time appointed they poure out their virtue and effect his furie that made them namely water hail the teeth of beasts as of the Scorpion and Serpent c. All these rejoyce to execute his Commandements upon the Earth c. Even for this cause therefore namely for the secret opposition of natures in the world originally proceeding from the streams of those variable properties which radically do spring from that one incomprehensible Fountain Love and Hatred and consequently Sympathy and Antipathy were created to justle and as it were shoulder one another in this world as well generally under the titles of Light and Dark as particularly in that friendship and hatred which is observed and testified in Scriptures to be first between the very Angells themselves then amongst the Starrs which receive these opposit natures from the Angells and thirdly amongst the winds and Elements which have their spirit of contention from the Starrs and lastly amongst those compound creatures which are composed of those Elements by the active spirits of the winds But because amongst all other opposite qualities in the world this Sympathy and Antipathy are most occult and hidden For whereas we can produce the reason of contrariety of Elements from their manifest qualities namely cold heat moisture or drought in and for this occult opposition we find not distinctly any such elementary ground we will dive so farre as our steril capacity will give us leave into the bowells of this Mystery CHAP. III. Here it is demonstrated that the occult action as well of Sympathy as Antipathy in creatures proceedeth from Angelicall irradiâ—tions or shinings forth that is by the emission or ejaculation of their secret beams the one against the other out of such creatures as are created or generated under their Dominions SUch as are well seen in the Mysticall Theology affirm that Angells are all of one kind in respect of their own creation though the one is more or less illuminated according to the importance of the office whereunto they are called or the Creator's will and mind is to employ them For we must consider that the Angels are the immediate organs by which and through which the Eternity effecteth his will and pronounceth his word Fiat after that his will is decreed in himself For that very reason David saith Angeli Dei validissimi robore efficientes verbum ejus a scultantes voci ejus ministri ejus facientes pâ—acitum ejâ—s The angells of God are most strong in power and do or effect his word and lâ—sâ—en unto his voice they are his minâ—sters to perform his will aâ—d leasure So that it is evident that nothing is effected in the world be it in heaven or in earth but it is performed by one of these organicall spirits And therefore Reucâ—â—ne saith That all bodies as well celestiall as terrene have by the ordinance of God allotted them certain spirituall directors and rulers of their vertues and presidents of their operations namely as well they which
unity and consequently of sympathy namely by making the catholick child of darknesse like it self and therefore to make two to compassionate each other But contrariwise that of darknesse is evermore enclined to make duality of unity and to breed discord by violating the bands of concord and so to procreate a new antipathy and hatred thereby to destroy the fruits of love So that the spirit which light hath redeemed out of the dark Chaos is the intermediate subject betwixt both the extreams that is to say between light and darkness and therefore is the passive subject ordained by the Creator to endure the impressions of each opposite extream whereupon it becommeth sometimes the subject of sympathy namely when it is obedient unto union and light and sometimes of antipathy to wit when it rebelleth against that light Thus do we see the true subject of all passion in the soul of the world and this was the onely reason why the Philosopher Heraclitus avowed with such confidence That all things were composed of strife and friendship and Empedocles That the soul was made of amity and enmity I will now therefore expresse unto you that concordant order which that eternall love who shined out from the Father of light and love hath put and placed in each region of this world to distinguish the two different natures from one another by placing between them an intermediate subject which doth agree with each extream And first I will speak of the orders in the universall spirit of the world and lastly of every particular vivified and inacted spirit as well in the intellectuall or emperiall as vitall or aetheriall and naturall or elementary heaven and that in order We must place the two opposite principles in this world in the two extreams of the semidiameter thereof and first we imagine the seat of the God of light or of the divine act to consist in the convexity of the higher and purer Orbe of the Angells or Emperiall Heaven I speak unto the vulgars understanding that is in the circumference of the vawted world and then we deem the throne of darknesse or the divine puissance to be in the center thereof as the furthest place from its opposite in nature which is light Here you may see the two principles of concord and discord of love and hatred and consequently of sympathy and antipathy of the effects whereof all the Scripture and each member of Philosophy is full The catholick matter which was originally extracted out of darkness namely the waters which was made the materiall substance of which the heavens and the earth were framed by the divine word doth occupy all that space which the world containeth was by the celestiall Alâ—himy or spagerick vertue of the divine illuminating emanation divided according unto the contrary and discordant natures of the said two principles into the upper waters and the lower waters whereof the first or higher waters were good and obedient unto the bright Divinity and were converted into a fiery nature being thereupon tearmed the Emperiall nature for their obedience unto the bright emanation were full of intellectual fire and angelicall light And therefore this portion of the waters was ordained for the seat of the good Angells The lower waters contrariwise as being fecall gross impure and therefore more rebellious unto light and obedient by participation unto darknesse were placed next unto their dark beginning namely the earth and did possess all that space between the starry heaven and the earth which is called Elementary and for this cause is subject to all changes of generation and corruption And this was ordained to be the seat of Satan and his angels which is for that cause called the Prince of this world the Prince of the aire and his prime subjects are called Principalities Potentates and Governours of this world Lo here the two extreams in the created nature from the upper whereof a generall sympathy and love or a Symphoniacall consent of things is made and effected in this world by the other namely the lower an universall Antipatheticall jar is by turns effected and intruded into the Symphoniacall accord of things in the lower world namely when the severe Attributes of God do rain down into the starry world influences of a contrary nature which afterward by their emissions unto the lower world give liberty and power unto the bad Angells to work their destructive and Antipatheticall effects on certain creatures thereof As for example the attribute ELOHIM doth send down into the starre or Planet of Saturn the fruits of his chill and frozen effects whereby the spirits of that Sphere are corroborated the which again do pour down their Boreall or Northern nature unto the spirits which are their Substitutes in the Elementary world to wit those which have power to harm by the Northern winds Hereupon Archangelus Cabalista Hoc nomen EL quod nos Deum habemus interpretatu omnia fovet omnibus succurrit summa pietate clementia id quod est illi proprium ideo illi gratia attribuitur At per ipsum nomen ELOHIM veniunt severa punitiones strages Angeli ei inservientes dicuntur BEN-ELOHIM i. e. filii ELOHIM ELOHIM ergo terrorem significat pavorem Hinc locus Aquilonaris ei assignatur à quo procedit omne malum This name or attribute EL which is by interpretation God doth foster or nourish all things and assisteth every creature by his piety and clemency which is appropriated unto him But by the name or Attribute ELOHIM come severe punishments and Straâ—agems and the Angells which are his Ministers to effect his will are called BEN-ELOHIM that is to say the sons of ELOHIM ELOHIM therefore signifieth terror and fear And for this cause the Northern quarter of the world from whence cometh all evill is assigned unto this property c. By this therefore we may discern how the spirits which are dispensatours as well of salutary as malevolent and destructive influences are in the mass of the lower Elementary waters whereby man and the other creatures of God may be either preserved or destroyed To conclude that middle spirit in the world called the Firmament which divideth both the extreamly-differing waters from one another and is that intermediate spirit of the world which doth equally participate and behold each extreme is the Centrall mansion of that eternall Spirit which emitteth his beams from his stately Solar or sunny palace even unto the Center of darkness and extendeth his emanation even unto the seat of Light which is his root for his brightness is emitted from the attribute ELOAH by the beautifull or glorious port or gate TIPHERETH which importeth grace beauty and pulchritude by the Angelicall order of the Virtues into that purified pallace of the Sun So that by his emanating presence he penetrateth every where and filleth all things by his presence and vivifieth all things by his Virtue and is the Father of life
vegetation multiplication and preservation and hath made his seat in the Center of the heavens that by one most perfect Consonant namely a spirituall Diapason he might illuminate the Angels above and the stars round about him and that by a more material Diapason he might penetrate into the Center of the elementary world to communicate his perfection to each creature thereof that they might be beautified by his bright presence and vivified by the penetrating beams of his essence and consequently that the imps or spirits of darkness may be debilitated by the appearance of his Glory as if one chord were extended betwixt the Fountain of Light and the abysse of darkness which being struck made an unison but being pressed down and divided directly in the middle of it each part will render being struck a double diapason unto that unison importing a double perfection proceeding from the bright catholick Emanation whereof the one respecteth the adorning of the lower waters with life and virtue and the other maketh an accord of friendship among the higher Now as the body of the Sun and substance of the Aether is of a middle or mean spirituall matter or consistence of the waters it is evident that it also is subject to be altered by passion as well Antipatheticall as Sympatheticall For else it would not be the immediate receptacle of those opposit and contrary Emanations which descend from the differing Attributes But by effect we find the contrarâ— For some starrs are friends and Sympathise in nature with some creatures below Some again do hate one another deadly and consequently send down into this lower world contrary influences which move contrary passions or impressions in the vitall spirits or souls of certain Elementary creatures Again we find that the life of the Animal doth consist of opposit actions namely of Systole and Diastole that is of contraction by the property of matter and dilatation by the Act of the formall Light So that the nature of matter is to draw by contraction from the Circumference unto the Center but the condition of the formall essence is quite contrary unto it For it doth dilate or emit his beams from the Center to â—he Circumference Also the Philosophers testify that in sleep and rest the spirits are contracted from the Circumference to the Center after the manner of the dark Chaos or cold North wind which bringeth by that contraction the agill and volatil spirit or aire of the lower world to rest and fixation by condensation But contrariwise in wachfulness or waking they conclude that there is an emission or emanation of spirits from the Center unto the Circumferentce which is an Argument of two contrary effects of the firmaments vivifying operation in the souls or spirits of the creatures below and yet by reason of the equality of each action and passion they have a compound-disposition according and agreeing in the naturall operation of life which descendeth from above Thus therefore you see that even from the starry heaven there descendeth Sympathy and Antipathy As for the Elementary world it aboundeth manifestly with the effects of these two contrarieties and therefore lest there should follow any continuall unnaturall perturbation which may deprave this great formall workman of his expectation which was to put concord and peace in the machine whiâ—h he had ordered and framed he divided each region in this lower world that there might be interposed an indifferent friend between two extream enemies which he effected by weight number and measure So that unto the weightiest portion of the lower waters is imparted the least proportion of form that by its grossnesse and weight it might fall unto the Center and remain fixt in it and it was called earth then unto another portion he bestowed a double measure of Light to make it reside in a higher region and thereby the matter which was next the earth became more thin light and movable And therefore this augmentation of Light melted the frozen waters a little and did make them fluxible and transparent So that he partly by reason of the continuity of his matter with that of the earth and partly because of its cold nature it is a temperate friend of the earth and taketh his place next unto him So that it is not so cold as the earth nor so moist as the aire For it is not enough subtiliated till the bright Agent of the world bestoweth on the dark watery abysse above the water three portions of his Light So that it converted part of the gross lower waters into a thinner and more light shape than was the watery Element and it was the aire which by reason of the triple proportion of formall light was hotter and more dilated then was the water wherefore as the water was cold but not so cold as the earth and moist but not so moist as the aire So the aire is hot but not so hot as the fire and moister then the water By reason therefore of his moisture this portion of the catholick Element is friendly to the water on the one side and on the other side unto the fire because of his heat Lastly that in-created Spirit of life did yet multiply a part of those waters by an other or higher degree of subtility and purity So that it became the most subtil and highest portion of the generall Elements and is consequently hot and dry wherefore by reason of its drouth it agreeth on the one side with the earth which in circulation is next unto him and on the other side with the aire in respect of his heat but it is hotter then the aire and not so dry as the earth Lo here you see the effect of that Sympathy which the Peace and Love of God did put among the discordant enemies of this world For thereby the water as a friend to both the aire and earth becometh a stickler and mediator of peace between them The aire as a friend unto the two enemies fire and water is made an indifferent judge betwixt them both So that the one contrary is kept from strugling and tugging with the other by the super-celestiall and golden tie of peace Thus you see that this Spirituall Christ doth as the Apostle saith bear and sustain all things by the word of his Virtue And as Hermes said the humid nature by the assistance of the world is ordered and disposed harmoniously into Elements So that by this Virtue all Sympatheticall action was effected in the Sublunary world of which the Wiseman speaketh thus In se Elementa dum convertebantur sicut in organo qualita is sonus immutatur omnia suum locum custodiunt But when this harmonicall ranck and Symphoniacall proportion is violated then the enemies come together and rage against one another unto the disturbance of the whole Sublunary fabrick For aire and earth do struggle against one another as also the water doth cruelly invade the limits of the fire and all will be
out of order and in a destructive war with one another were it not for the presence of this Lord of misrule Thus as you see will Dyscracy and Antipathy reigne by their turnes in the neather region of the world when the tye of the elements are loose Thus will friendship be quickly changed into hatred when JEHOVA is pleased to send forth his altering winds and to corroborate and animate by his influence from above the ministers of his wrath here below against the sublunary creature Now come I to prove that all sympatheticall and antipatheticall effects do proceed from the secret and occult actions of the ministring spirits of this world That there is a mighty difference amongst the Angels no man of wisdom can deny for though all Angels were at the first united unto the divine Unity yet by reason of the rebellion and ambition of Lucifer that knot of union was broke and then the waters were divided from the waters that the good Angels might be separated and distinguished from the bad by the interposition of the firmament as a Diaphragma or middle bar between each of their habitations So that the dark Angels were enclosed in the lower or dark fecall and dreggy waters and the light Angels were lodged in the higher waters which were illuminated and dignified by a super-celestiall light and glory Thus you may see that the very Angells of heaven forasmuch as they are created of aire or the humid spirit of the world which is their externall and the bright emanation from Unity which is their internall are subject by reason of their materiall subâ—tance which participates of both extreams unto affections or passions as well sympatheticall as antipatheticall and consequently they aâ—e able by reason of their contrary pâ—operties to produce both sympatheticall and antipatheticall accidents in the spirits of the elementary creatures As for examples sake we will compare the catholick sympathy and antipathy which is in the soul of the great world unto that peculiar soul or spirit which is in man being that every particular was framed out of the universall We ought therefore to understand that the whole essenâ—e of the soul or spirit of man though it be invisible extendeth and manifesteth it self by her vertues and faculties for by her irascibility it contemneth and hateth and by her concupiscibility it doth covet and desire and by her rationability she distinguisheth and discerneth between them both And verily the whole effect of the souls essence consisteth in these three powers whereof the first is compared to the action of the lower waters which is apt to jar and disagree and is the region of Lâ—tigâ—um or the Prince of darkness The second is referred unto the nature of the firmament which is the region of life and salutary love and the last unto the angelicall and intellectuall heaven which doth discern between things that belong unto the lower heavens or regions of the world Whereupon it appeareth that from her rationall property every sense belonging unto the soul of man doth proceed as from the other two every affection motion or passion of the minde doth arise and spring Now there are known to be four affections of the soul whereof two do proceed from her concupiscible power namely Joy and Hope for at that which we love we rejoyce and are glad or we hope for and expect that which shall rejoyce us or make us glad and the two other issue from her irascible faculty or vertue namely Grief or Dolour and Fear for now we grieve at that which we hate or we fear that which would make us grieve or be dolorously affected And verily we shall after a due inquisition find that these four affections of the Microcosmicall soul are not onely the beginnings and common matter or subject of all morall vices or vertues but also the originalls of Metaphysicall or occult and Physicall or elementary and apparent sympathy and antipathy as well in the little as in the great world and every creature thereof For I would not have you ignorant that being the soul in man is derived from the vivifying emanation dwelling in the words spirituall vehicle it must follow that that soul in the great world must needs have in it the faculties which the little worlds soul hath for Quod facit tale est magis tale But these faculties in the soul of man were derived from the great world and the eternal soul that vivified it Wherefore it followeth that there is a rationability a concupiscibility and an irascibility in the soul of the great world though not made manifest unto us First because that it hath attributes of irascibility and displeasure for from his Attribute ELOHIM Gibbor he sendeth down by the port Geburah the fiery beams of his displeasure by his Archangell Samael into the globe or sphear of Mars who is for that cause President of the irascible faculty of the greater world wherefore his influences do cause wrath and angry effects in the aire and earth as thunder lightnings comets and other wrangling accidents which as Scriptures tell us are the arguments of Gods wrath and vengeance also war famine and pestilence and augmenteth the angry nature and spirit of men and beasts And again Gods Attribute IEHOVA Sabaoth poureth down the beams of concupiscibility by the Arch-angell Anael upon the globe of Venus according to Philosophers and Astronomers who for that reason being moved thereto by experience and observation have made this star the president and rectrix of the concupiscible faculty As the Attribute EL doth pour out the beams of reason justice and religion yea and naturall vegetation and life into the sphear of Jupiter But principally this naturall faculty is rained into the soul of the world by the Attribute IAH through his port Sapientia or Wisdom The second reason is because the great world hath an intellectuall or rationall heaven and a concupiscible property manifested in every creature and an irascible which is apparent also by reason of hatred and horrour which appeareth between one thing and another Also that there is an irascible quality in the elements that deadly hatred which is betwixt the fire and water and the aire and earth doth manifest That also there is a love and concupiscence between things it is evident because one nature rejoyceth in his like and therefore by a naturall inclination every thing doth move and convert it self unto his like by all possibility but especially it is most inclinable unto it self So we see that fire doth naturally affect and move unto fire water unto water and earth unto earth But above all the vivifying spirit of every living thing which is celestiall and therefore exceedeth the place of the elements doth with fervency affect and thirst after his like and is rejoyced at the presence and concurrency thereof And for this cause this passion of what creature soever will be the more truly sympatheticall and the sympathy between things will be so much the