Enchyridion physicæ restitutæ, or, The summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced.
Espagne, Jean d', 1591-1659.
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Enchyridion physicæ restitutæ, or, The summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced.
Espagne, Jean d', 1591-1659.
[22], 167 p.
Printed by W. Bentley, and are to be sold by W. Sheares ... and Robert Tutchein ...,
London :
1651.
Attributed by Wing and NUC pre-1956 imprints to d'Espagne.
Reproduction of original in the Harvard University Library.
eng
Soul -- Early works to 1800.
Physics -- Early works to 1800.
Nature -- Early works to 1800.
A38619 R36574 (Wing E3276A). civilwar no Enchyridion physicæ restitutæ; or, The summary of physicks recovered. Wherein the true harmonie of nature is explained, and many errours of Espagnet, Jean d' 1651 36998 31 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words.
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Enchyridion
PHYSICAE
RESTITUTAE
;
OR
,
The
Summary
of
Physicks
Recovered
.
Wherein
the
true
Harmony
of
NATURE
is
explained
,
and
many
Errours
of
the
Ancient
PHILOSOPHERS
,
by
Canons
and
certain
Demonstrations
,
are
clearly
evidenced
and
evinced
.
LONDON
,
Printed
by
W.
Bentley
,
and
are
to
be
sold
by
W.
Sheares
at
the
Bible
,
and
Robert
Tutchein
at
the
Phenix
,
in
the
New-Rents
in
S.
Pauls
Church-Yard
.
1651.
The
Authours
Epistle
.
TO
THE
HONOURERS
OF
Natural
Light
.
AFter
I
had
lately
with-drawn
my self
from
publick
employments
,
&
reprieved
my
Soul
from
the
dangerous
attendants
of
a
COURTIER's
life
,
and
had
now
ancor'd
my
thoughts
in
a
blest
retirement
,
I
alwayes
had
resounding
the
Eccho
of
that
poetical
passage
in
mine
ears
:
Here
is
the
Freedom
the
Soul
gains
,
Enfranchiz'd
from
her
golden
Chains
.
Now
began
I
to
feel
those
thoughts
of
Natural
Philosophie
,
alwayes
fostered
by
me
,
though
till
now
,
as
it
were
ill
attended
,
to
give
a
fresh
and
sprightly
Spring
in
my
Soul
.
I
could
not
but
upon
their
return
,
give
them
a
wonted
and
merited
Well-come
,
that
I
might
by
the
gain
of
this
inward
and
natural
Light
,
repair
my
voluntarie
ressignment
of
that
outward
and
deceitfull
splendour
:
Besides
,
by
this
course
,
I
had
hopes
to
wipe
off
a
publick
guilt
,
for
now
did
I
apprehend
the
charge
of
a
desertour
of
publick
employments
,
and
of
the
Laws
of
my
Countrie
likely
to
fall
upon
me
,
therefore
lest
this
might
issue
a
deep
censure
,
I
fled
to
that
Sanctuarie
,
the
Studie
of
the
Occult
,
and
almost
unsearchable
Laws
and
Customes
of
Nature
in
the
Universe
,
the
common
Countrey
of
all
,
hoping
a
securitie
in
this
studie
,
and
a
protection
from
this
Policie
.
For
certainly
civil
Constitutions
will
not
decree
any
remarkable
Amercement
upon
him
,
who
laying
down
the
burden
of
those
Troubles
,
doth
retire
himself
to
the
general
service
of
the
World
.
Now
was
my
Soul
rowling
within
it self
thought
concerning
the
Sovereigntie
,
Lawes
,
Order
,
Government
,
Harmonie
,
Effects
,
Causes
,
yea
,
the
unconceiveable
Riches
of
Nature
;
now
indeed
was
I
lost
in
admiration
of
these
,
which
astonishment
,
though
it
be
an
evidence
of
ignorance
,
yet
it
is
also
an
incentive
to
knowledge
,
for
it
causeth
the
Soul
to
soar
above
,
by
which
it
is
enkindled
with
a
burning
desire
to
know
what
it
is
,
as
yet
ignorant
of
,
though
affected
to
.
My
Soul
being
thus
enflamed
,
brought
several
philosophical
Constitutions
to
a
severe
Text
,
and
upon
the
touch
,
assented
not
to
their
Veritie
,
because
Nature
did
seem
to
dart
some
weak
and
waining
Light
,
as
it
were
breaking
forth
upon
the
confine
and
border
of
a
scarcely
discerned
Truth
,
till
at
length
,
the
Light
began
so
to
rise
,
as
to
break
through
the
encompassing
Fogs
,
and
to
break
into
my
Soul
,
whereby
it
was
not
onely
made
more
resplendent
,
but
also
more
confident
,
not
onely
to
view
the
ground
,
but
also
to
dig
for
the
Treasure
.
The
first
Errours
of
the
Ancients
,
and
which
are
the
worst
and
radicall
Errours
that
came
into
my
thoughts
,
were
those
concerning
the
Principles
of
Nature
,
concerning
the
first
Matter
and
that
Universal
Form
,
from
which
all
things
flow
,
concerning
the
Number
of
the
Elements
,
their
Qualities
,
their
Opposition
,
Scituation
,
Reciprocation
;
when
I
had
seriously
turned
these
within
my
thoughts
,
I
layed
hold
of
an
Opinion
different
from
the
Current
;
neither
was
the
authoritie
of
ancient
Philosophers
,
nor
their
ingenious
,
but
unsatisfactorie
reasonings
,
able
to
divert
my
mind
from
that
perpetual
devotion
,
in
which
it
stood
to
the
light
of
Nature
.
So
now
what
I
first
admired
,
I
now
affected
,
yea
,
that
Love
,
which
hath
no
weapons
but
fierie
rayes
,
strook
my
soul
into
a
flame
,
to
enter
into
the
most
secret
and
sacred
rooms
of
Nature
.
But
I
was
long
in
a
suspensive
Dispute
with
my self
,
whether
it
were
my
dutie
to
communicate
to
you
,
the
Students
of
Philosophie
,
those
secrets
I
have
found
,
suspicious
lest
it
might
prove
a
disgust
to
you
,
a
danger
to
my self
;
for
I
found
Experience
the
best
Counsellour
to
give
me
warning
to
be
wise
by
the
folly
of
others
,
and
to
learn
to
stand
by
their
falls
;
for
I
alwayes
was
musing
how
many
had
wrackt
their
credit
by
scribling
,
how
our
modern
Wits
are
close
in
their
commendations
,
but
lavish
enough
in
their
detraction
of
other
mens
labours
,
how
attempting
their
souls
are
in
fancying
and
fostering
follies
,
how
obstinate
in
the
retaining
a
conceived
Truth
;
yea
,
I
considered
it
was
not
onely
a
project
of
difficultie
,
but
also
of
danger
,
to
pull
up
a
received
and
an
acknowledged
Opinion
,
and
to
implant
a
new
and
divers
.
But
in
this
Conflict
,
(
Ye
most
ingenious
Assertours
of
Natural
Light
)
the
victorie
fell
upon
the
love
of
you
,
and
of
Truth
,
so
that
I
was
determined
,
that
since
those
had
been
the
Motives
to
the
Disquisition
of
these
Truths
,
they
should
also
be
the
Incentives
to
their
publication
.
Yet
let
me
have
this
Boon
granted
,
that
if
you
will
be
competent
or
just
Judges
,
let
not
the
swoln
names
of
Plato
,
Aristotle
,
and
of
any
other
prime
Philosophers
,
be
summoned
as
convicting
witnesses
;
or
empannell'd
as
a
condemning
Jury
,
but
lay
aside
their
nominal
,
though
seemingly
real
authority
,
and
bind
not
your
souls
to
a
continued
credulity
of
their
positions
;
but
preserve
your
Souls
free
to
your selves
.
In
the
reading
of
the
learned
Monuments
of
former
Ages
,
let
not
the
popular
fancy
of
their
general
Applause
,
bewitch
you
into
a
blind
Belief
of
all
their
Notions
.
Far
be
it
from
me
to
stain
their
Credit
,
or
detract
from
their
Learning
,
who
alwayes
had
exhibited
by
me
almost
a
Divine
Adoration
,
there
is
no
earthly
glory
competible
to
theirs
:
they
were
the
Men
that
first
took
infant
Philosophie
into
their
arms
,
and
nourished
it
up
to
so
incredible
a
strength
and
stature
,
that
those
lofty
souls
seemed
to
have
cut
off
from
succeeding
Ages
,
the
hope
of
an
Addition
to
their
Labours
,
and
to
an
advancement
of
Learning
.
Yet
as
for
the
deep
search
of
the
winding
creeks
of
Nature
,
and
for
the
exquisite
knowledge
of
her
concealed
Mysteries
,
the
growing
Age
of
Philosophie
,
even
in
its
own
judgement
,
did
not
comprehend
them
,
these
were
brought
forth
by
the
fertile
Brains
of
future
Times
,
they
brought
to
light
Obscurities
,
they
polish'd
rough-hewn
principles
,
they
propt
up
perplexities
.
So
did
Knowledge
get
its
accomplishment
by
Age
,
and
Truth
its
perfection
by
Time
,
which
demonstrates
the
vigour
of
our
present
years
,
and
that
the
number
of
things
we
know
,
is
far
less
than
of
those
of
which
we
are
ignorant
.
Philosophy
is
not
like
a
Garment
,
as
that
age
should
wear
it
or
worse
it
,
and
they
that
pretend
a
gray
head
to
their
errours
,
by
this
seek
not
so
much
to
patronize
it
,
as
to
discredit
it
.
Forbear
I
beseech
you
,
by
an
unadvised
censure
,
to
condemn
me
without
plea
,
if
I
shall
seem
to
unsettle
the
boundaries
of
Philosophy
,
be
not
angry
,
and
accuse
me
as
sacrilegious
,
but
consider
whether
I
do
not
aym
at
their
settlement
rather
than
otherwise
?
whether
I
do
not
rather
confirm
than
weaken
her
priviledges
?
whether
I
do
not
rather
honour
than
impayr
her
Royalty
?
upon
which
grounds
I
hope
She
will
,
as
by
way
of
requital
,
not
deny
me
her
assistance
,
as
a
buckler
against
the
delusions
of
Sophisters
,
and
a
breast-plate
against
the
environed
darts
of
either
Envy
or
Ignorance
.
These
Beasts
will
bark
,
the
first
pining
at
anothers
good
,
the
second
raging
in
its
own
clouds
,
both
break
into
the
cultivated
Gardens
of
Knowledge
,
and
the
delightfull
paradise
of
Philosophy
,
and
either
snip
or
blast
the
endeavours
of
a
more
fortunate
Genius
.
These
to
no
purpose
strive
to
stop
my
course
by
their
frights
,
I
am
seated
above
their
highest
reach
;
as
long
as
I
can
see
the
Deity
of
Truth
,
under
her
patronage
I
walk
,
I
work
secure
.
Onely
be
you
pleased
to
accept
these
sprinklings
of
my
retirement
,
with
the
same
soul
it
is
presented
,
if
any
thing
seem
in
it
to
disrellish
,
deal
so
gently
as
that
you
may
seem
rather
not
to
comply
,
than
wholly
to
refuse
.
I
shall
in
the
interim
reach
my
end
,
if
my
pains
shall
cause
you
to
fall
upon
greater
attempts
with
better
success
.
Enchyridion
Physicae
Restitutae
.
OR
,
A
Summary
of
the
Physicks
Recovered
.
THE
FIRST
RULE
.
GOd
is
an
Eternal
Being
,
an
infinite
Oneness
,
the
radical
Principle
of
all
things
,
whose
Essence
is
an
incomprehensible
Light
;
his
Power
,
Omnipotency
;
whose
beck
is
an
absolute
act
.
He
that
dives
deeper
,
is
swallowed
up
in
a
trance
and
silence
,
and
is
lost
in
the
abyss
of
unfathomed
glory
.
2.
Most
of
the
Ancients
conceived
the
world
from
eternity
to
have
been
figured
in
its
Archetype
,
and
Original
,
which
is
God
,
who
is
all
Light
:
before
the
Creation
of
the
Universe
he
was
a
book
rowld
up
in
himself
,
giving
light
onely
to
himself
;
but
,
as
it
were
,
travailing
with
the
birth
of
the
world
,
he
unfolded
himself
,
and
that
work
which
lay
hid
in
the
womb
of
his
own
mind
,
was
manifested
by
extending
it
to
view
,
and
so
brought
forth
the
Idaeal-world
,
as
it
were
in
the
transcript
of
that
divine
Original
,
into
an
actual
and
material
world
.
This
is
hinted
by
Trisgmegist
,
when
he
says
,
That
God
changed
his
form
,
and
that
all
things
were
in
a
sudden
revealed
and
brought
to
light
.
For
the
world
is
nothing
else
but
the
disclosed
image
of
an
occult
Deity
.
This
beginning
of
the
world
the
Ancients
seem
to
have
denoted
by
the
birth
of
their
Pallas
,
out
of
the
brain
of
their
Jupiter
,
by
the
Mid-wiffery
of
Vulcan
,
that
is
,
by
the
help
of
divine
fire
or
light
.
3.
The
eternal
Parent
of
all
things
,
not
less
wise
in
governing
,
than
powerfull
in
creating
,
did
so
orderly
dispose
the
whole
organical
frame
of
the
world
,
that
the
highest
are
so
intermixt
with
the
lowest
,
and
the
lowest
interchangeably
and
inconfusedly
with
the
highest
,
and
have
an
Analogical
likeness
,
so
that
the
extreams
of
the
whole
work
by
a
secret
bond
,
have
a
fast
coherence
between
themselves
through
insensible
mediums
,
and
all
●●●●gs
do
freely
combine
in
an
obedience
to
their
Supream
Ruler
,
and
to
the
benefit
of
the
inferiour
Nature
,
onely
being
subject
to
a
dissolution
at
the
will
of
him
who
gave
them
their
constitution
.
Wherefore
it
is
well
said
of
Hermes
,
That
whatsoever
is
below
,
hath
an
assimulation
to
somewhat
above
.
He
that
transfers
the
sovereign
order
of
the
Universe
to
any
Nature
diverse
from
the
Nature
of
God
,
denies
a
God
.
For
it
cannot
be
just
to
conceive
any
other
uncreated
Deity
of
Nature
,
as
the
Cause
of
the
production
or
conservation
of
the
seve●al
Individuals
of
this
large
frame
of
the
world
,
besides
that
spirit
of
the
●ivine
Worker
,
which
lay
upon
those
first
waters
,
and
brought
forth
the
seeds
of
all
things
,
confusedly
rowld
●n
the
first
Chaos
,
from
their
power
into
act
,
and
wheeling
them
by
〈◊〉
perpetual
alteration
,
doth
mannage
them
Geometrically
by
composition
and
resolution
.
5.
He
that
knows
not
the
soul
o●
the
world
to
be
that
Spirit
,
the
Creatour
and
Governour
of
the
World
,
by
its
cont●●●ed
infusion
,
o●
its
breathing
upon
the
works
of
nature
,
and
by
its
enlarged
diffusio●
through
all
things
,
giving
to
al●
things
a
set
,
but
secret
motion
according
to
their
kind
:
he
is
wholly
an
Ignaro
of
the
laws
of
the
Universe
for
he
that
created
,
cannot
but
assume
the
power
of
ruling
what
is
created
,
and
it
must
be
acknowledged
,
that
all
things
have
their
creation
,
generation
and
conservation
by
the
same
Spirit
.
6.
Notwithstanding
this
,
he
thi●
shall
grant
Nature
the
honour
of
being
the
second
universal
Cause
attending
on
the
first
,
and
as
it
wer●
an
instrument
moved
by
it
,
and
〈◊〉
giving
,
according
to
a
material
order
,
an
immediate
motion
to
ever●
thing
in
the
world
,
will
not
spe●●
what
disagrees
with
the
opinion
〈◊〉
Philosophers
or
Divines
,
who
〈◊〉
that
Natura
naturans
:
i.
Nature
giving
nature
:
this
,
Natura
naturata
,
Nature
made
nature
.
7.
He
that
is
verst
in
the
secrets
of
Nature
,
will
acknowledge
this
second
Nature
the
attendant
of
the
first
,
to
be
the
spirit
of
the
Universe
,
or
the
quickening
virtue
of
that
light
created
in
the
beginning
,
and
contracted
into
the
body
of
the
Sun
,
and
endowed
with
an
hidden
faecundity
.
Zoroaster
and
Heraclit
called
this
The
Spirit
of
Fire
,
the
invisible
Fire
,
the
Soul
of
the
world
.
8.
The
order
of
Nature
is
nothing
else
than
a
large
Rowl
of
the
eternal
Laws
,
which
being
Enacted
by
the
highest
Sovereign
,
and
Recorded
and
written
in
various
leaves
to
innumerable
people
of
a
various
nature
,
by
the
auspicious
power
of
which
Laws
,
the
frame
of
the
Universe
doth
accomplish
its
motions
,
life
and
death
always
atttending
on
the
margins
of
the
last
Volume
,
and
the
other
spaces
being
taken
up
by
alternal
motions
.
9.
The
world
is
as
it
were
a
Smithswork
made
orbicular
,
the
links
of
the
chain
enclasping
it
,
each
the
other
,
are
the
parts
of
the
world
,
Nature
as
it
were
deputed
to
sit
in
the
middle
,
always
present
,
and
ever
working
,
continually
repairs
the
changes
and
motions
of
all
things
.
10.
The
whole
world
,
as
it
hath
its
constitution
from
a
three-fold
Nature
,
so
hath
it
its
distinction
into
a
three-fold
Region
,
viz.
The
Super-celestial
,
the
Celestial
,
the
Sub-celestial
.
The
Super-celestial
is
that
which
is
otherwise
termed
the
Intelligible
,
it
is
altogether
spiritual
and
immortal
,
having
the
nearest
approch
to
the
Divine
Majesty
.
The
Celestial
is
seated
in
the
middle
,
which
having
allotted
to
her
the
portion
of
the
most
perfect
bodies
,
and
being
replenished
with
spirits
,
doth
pour
out
by
the
conveyance
of
spiritual
channels
,
numberless
efficacies
and
vital
breathings
,
not
enduring
a
corruption
,
onely
having
attained
its
period
subject
to
change
.
Lastly
,
the
Sub-celestial
,
or
Elementary
Region
,
hath
its
assignment
in
the
lowest
portion
of
the
world
.
This
being
wholly
of
a
corporeal
nature
,
doth
enjoy
spiritual
gifts
and
benefits
,
(
the
chief
of
which
is
in
life
)
by
loan
onely
,
and
upon
request
,
being
as
it
were
to
repay
Heaven
for
it
.
In
the
bosom
of
this
Region
there
is
no
generation
without
corruption
,
no
birth
without
death
.
11.
It
is
enacted
and
setled
by
the
Laws
of
the
Creation
,
that
the
lowest
things
should
immediately
be
subservient
to
the
middle
,
the
middle
to
those
above
,
these
to
the
Subpream
Rulers
beck
.
This
is
the
Symmetry
,
the
order
of
the
whole
Universe
.
12.
It
is
the
excepted
priviledge
alone
of
the
Creatour
,
as
he
created
all
things
according
as
he
pleased
out
of
nothing
,
so
to
reduce
what
he
hath
created
into
nothing
:
for
whatsoever
being
or
substance
hath
an
impress
from
him
,
cannot
deny
subjection
to
him
,
but
is
prohibited
by
Natures
law
,
to
return
to
a
Non-Entity
.
Therefore
Trismegist
did
truly
assert
,
That
nothing
in
the
world
doth
die
,
but
pass
into
a
change
,
for
mixt
bodies
have
their
composition
from
the
Elements
,
which
by
natures
rotation
are
again
resolved
into
the
Elements
.
Hence
is
this
sequel
,
that
by
Natures
cost
All
's
cloth'd
with
what
's
its
own
,
nothing
is
lost
.
13.
The
Philosphers
did
believe
a
first
matter
to
be
of
an
elder
birth
to
the
Elements
,
but
this
as
it
was
▪
but
scarce
apprehended
by
them
,
so
was
it
as
briefly
,
and
as
it
were
in
the
clouds
,
and
obscurely
handled
by
them
,
they
made
it
void
of
qualities
and
accidents
,
yet
the
first
subject
of
them
without
quantity
,
yet
by
which
all
things
have
their
dimensions
,
endowed
with
simplicity
,
yet
capable
of
contraries
,
without
the
reach
of
sensible
knowledge
,
yet
the
basis
of
sensible
,
drawn
out
through
all
places
,
yet
unperceiveable
covetous
of
all
forms
,
tenacious
of
none
,
the
root
of
all
bodies
,
yet
not
sensible
but
conceiveable
,
onely
by
an
act
of
the
intellect
:
lastly
,
nothing
in
act
,
all
things
in
aptitude
.
So
have
they
laid
a
fancy
for
the
foundation
of
nature
.
14.
Aristotle
more
wary
,
though
he
believed
the
eternity
of
the
world
,
yet
hinted
a
certain
first
and
universal
matter
.
In
the
discussion
of
this
he
used
sobriety
and
ambiguity
,
alwayes
avoiding
its
creeks
and
perplexities
,
so
that
he
opined
it
better
to
conceive
*
one
inseparable
matter
of
all
things
,
which
yet
hath
a
respective
difference
,
from
which
,
the
first
bodies
with
the
rest
,
which
are
under
sense
,
have
their
subsistence
;
that
this
is
the
first
principle
of
them
,
and
not
to
be
separated
from
them
,
†
but
always
joyned
with
a
repugnancie
,
always
subject
to
contraries
,
from
which
the
Elements
are
produced
.
15.
The
Philosopher
had
been
righter
,
if
he
had
asserted
that
first
matter
free
from
the
conflict
of
Contraries
,
and
disengaged
from
that
pretended
repugnancy
,
since
there
is
no
contrariety
inherent
in
the
very
Elements
,
but
what
is
the
result
of
the
intention
of
their
qualities
,
as
we
are
informed
by
the
daily
experience
of
fire
and
water
,
in
which
,
whatsoever
opposition
there
is
,
ariseth
from
the
heightening
of
their
qualities
.
But
in
the
proper
and
true
Elements
,
which
couple
in
the
generation
of
mixt
bodies
,
those
qualities
which
are
in
a
remiss
degree
in
them
,
are
not
repugnant
each
to
other
:
for
their
temperature
doth
not
admit
a
contrariety
.
16.
Thales
,
Heraclitus
,
and
Hesiodus
accounted
water
the
first
matter
of
all
things
,
to
whose
opinion
the
Writer
of
the
holy
Genesis
seems
to
consent
:
This
they
call
an
Abyss
and
Water
,
by
which
I
guess
they
understood
not
our
ordinary
water
,
but
a
kind
of
sume
,
or
moist
and
dark
vapour
,
roaving
here
and
there
,
and
driven
in
an
uncertain
motion
without
any
certain
order
.
17.
I
am
not
at
present
able
to
lay
down
any
positive
determination
concerning
that
first
Principle
of
things
,
since
it
being
created
in
the
dark
,
could
never
by
mans
invention
be
brought
to
light
,
therefore
whatsoever
the
troup
of
Philosophers
and
Divines
do
opine
,
whether
these
things
are
so
or
no
,
the
Authour
of
Nature
alone
knows
,
therefore
pardon
is
to
be
allowed
to
him
that
in
dark
Doctrines
hits
what
is
most
likely
.
18.
Some
of
the
Rabbines
agreeing
,
conceived
an
ancient
,
but
obscure
and
inexpressible
principle
,
the
matter
of
all
improperly
called
Hyl●
,
which
is
more
properly
termed
not
so
much
a
body
,
as
a
large
shadow
,
not
a
thing
,
but
a
dusky
image
of
a
thing
,
or
the
smoaky
appearance
of
an
Entity
,
a
most
dark
night
,
a
covert
of
clouds
,
actually
all
nothing
,
potentially
all
things
which
cannot
be
found
but
in
fancie
,
and
understood
in
a
dream
.
Our
imagination
cannot
exhibit
to
us
this
doubtfull
principle
,
this
depth
of
darkness
,
no
more
than
our
talk
can
through
the
ears
imprint
the
knowledge
of
the
Sun
into
a
man
that
was
born
blind
.
19.
The
same
men
had
an
opinion
that
God
brought
forth
and
created
the
nearest
approching
matter
of
the
Elements
and
the
World
,
to
wit
,
that
dark
,
formless
,
and
indigested
Abyss
out
of
that
farthest
Principle
:
the
Scripture
calls
this
Mass
sometimes
Earth
void
and
emptie
,
sometimes
Waters
,
although
actually
it
were
neither
,
yet
potentially
and
by
way
of
assignment
,
it
was
both
:
we
may
give
a
propable
guess
that
it
was
not
unlike
to
a
dark
smoak
or
vapour
▪
in
which
was
closed
a
stupifying
spirit
of
cold
and
darkness
.
20.
The
division
of
the
higher
waters
from
the
lower
,
expressed
in
Genesis
,
seems
to
be
done
by
the
severing
the
subtile
from
the
thick
,
and
as
it
were
a
thin
spirit
from
that
smoaky
body
;
there
was
needfull
therefore
of
that
lightsom
spirit
proceeding
from
the
Word
of
God
.
For
light
,
which
is
a
fiery
spirit
,
by
separating
things
of
a
diverse
nature
,
did
drive
down
the
thicker
darkness
from
the
nearest
and
highest
Region
,
and
uniting
the
matter
of
one
and
the
same
kind
,
being
of
a
thin
and
a
more
spiritual
substance
,
inflamed
it
as
an
unquencheable
oyl
,
to
burn
before
the
Throne
of
the
Divine
Majesty
.
This
is
the
Empyraean
Heaven
,
seated
between
the
Intellectual
and
Material
heaven
,
as
the
Horizon
and
Finitor
of
each
,
receiving
spiritual
endowments
from
that
above
,
and
deriving
them
down
to
the
inferiour
adjoyning
middle
heaven
.
21.
Reason
required
that
this
dark
Abyss
,
or
next
matter
of
the
World
,
should
be
watry
and
moist
,
that
it
be
the
better
subject
to
be
attenuated
,
and
that
by
this
flux
of
the
matter
by
attenuation
,
the
whole
frame
of
the
Heavens
and
of
the
rest
of
the
Fabrick
,
might
issue
forth
,
and
might
be
laid
out
in
a
continuous
body
.
For
it
is
the
property
of
moisture
to
flow
,
and
the
continuity
of
every body
is
the
effect
of
the
moisture
of
it
.
For
moisture
is
the
glue
and
joyncture
of
Elements
and
bodies
.
But
fire
acting
upon
moisture
by
heat
,
doth
rarifie
,
for
heat
is
the
instrument
of
fire
,
by
which
it
doth
act
two
opposite
works
by
one
and
the
same
labour
,
separating
the
moist
nature
from
the
earthy
,
&
by
rarifying
that
,
condenseth
this
:
So
that
by
the
separation
of
the
things
of
a
diverse
,
proceeds
a
congregation
of
things
of
the
same
nature
.
By
this
first
principle
of
Chymistry
,
the
uncreated
spirit
,
the
artifex
of
the
world
,
did
distinguish
the
confused
natures
of
things
.
22.
The
Architectonique
Spirit
of
the
world
began
the
work
of
Creation
from
two
universal
principles
;
the
one
formal
,
the
other
material
,
for
otherwise
what
is
the
meaning
of
the
words
of
the
Prophet
,
Gen.
1.
God
created
the
Heaven
and
the
Earth
?
&c.
unless
that
in
the
beginning
of
the
information
of
the
matter
,
he
distinguished
it
into
two
chief
principles
,
a
formal
and
a
material
Heaven
and
Earth
;
by
the
word
Earth
,
is
to
be
understood
that
dark
,
and
as
yet
unshaped
mass
of
the
waters
and
Abyss
,
as
is
apparent
by
the
subsequent
words
,
(
The
Earth
was
void
and
without
form
,
and
darkness
was
upon
the
face
of
the
depth
,
&c.
)
which
the
Creatour
did
shut
in
and
comprise
within
the
highest
,
to
wit
,
the
Empyrean
Heaven
,
which
is
Natures
first
formal
,
though
farthest
principle
.
23.
For
the
Spirit
of
God
,
which
is
the
brightness
of
the
Deity
,
being
poured
out
upon
the
Waters
,
that
is
,
upon
the
moist
and
large
surface
of
the
depths
,
in
the
very
moment
of
creation
,
light
presently
broke
up
,
which
in
the
twinkling
of
the
eye
,
surprized
the
highest
and
more
subtile
part
of
the
matter
,
and
encompassed
it
as
it
were
with
a
fringe
,
and
border
of
light
,
as
that
lightening
is
which
is
darted
from
the
East
to
the
West
,
or
like
a
flame
which
fires
the
smoak
.
So
was
the
birth
of
the
first
day
,
but
the
lower
portion
of
darkness
devoid
of
light
,
continued
night
,
and
so
the
darkness
had
its
division
into
day
and
night
.
24.
Concerning
that
first
Heaven
,
that
formal
Principle
,
it
is
not
declared
to
have
been
void
,
empty
,
and
wrapt
in
darkness
,
which
is
a
sufficient
evidence
,
that
that
Heaven
which
was
first
spread
out
,
was
forthwith
severed
by
the
light
from
the
subjacent
dark
Mass
,
by
reason
of
the
nearness
of
the
Glory
and
Majesty
of
God
,
and
the
presence
of
that
lightsom
Spirit
flowing
from
it
.
25.
There
was
therefore
in
the
beginning
two
Principles
of
all
things
created
,
one
full
of
light
,
and
bordering
upon
the
spiritual
Nature
,
the
other
wholly
corporeal
and
dark
;
the
first
,
that
it
might
be
the
Principle
of
motion
,
light
,
and
heat
;
the
second
,
of
a
drowsie
,
dark
,
and
cold
being
:
the
first
active
and
masculine
,
the
other
the
passive
and
feminine
Principle
.
On
the
part
of
the
former
comes
a
motion
in
the
Elementary
world
to
Generation
,
from
whence
proceeds
life
;
from
the
other
part
comes
the
motion
to
corruption
,
the
principle
of
death
.
So
that
is
the
double
fringe
or
border
of
the
lower
world
.
26.
But
because
Love
is
extensive
,
and
acts
without
from
it self
,
the
Divine
Nature
impatient
of
its
solitude
,
and
taken
with
its
own
beauty
in
the
light
already
created
,
as
in
a
Mirrour
,
and
earnestly
desirous
to
enlarge
it
,
and
to
multiply
his
image
,
commanded
that
light
to
be
extended
and
propagated
.
Then
the
light
,
the
fiery
spirit
issuing
from
the
Divine
understanding
,
and
rowling
it self
in
a
Circulation
,
began
to
work
upon
the
nearest
darkness
,
and
having
prevailed
upon
it
,
and
sunk
it
down
towards
the
Centre
,
and
there
sprung
forth
the
second
day
,
and
there
was
seen
the
second
mansion
of
light
,
or
the
second
Heaven
,
comprizing
all
the
airy
Region
,
in
whose
higher
Region
are
so
many
Torches
kindled
and
scattered
:
In
the
lower
are
seated
the
seven
wandering
Stars
according
to
their
order
,
that
they
might
,
as
so
many
Presidents
and
Rulers
,
give
orders
by
their
light
,
motion
and
influence
to
the
subjacent
Nature
.
27.
And
least
any
thing
should
be
defective
in
this
great
work
,
already
drawn
out
in
the
mind
of
God
,
the
same
Spirit
by
his
glittering
and
fiery
sword
beat
off
the
banded
darkness
,
and
that
shade
that
lay
under
him
,
and
thrust
it
down
into
the
Centre
of
the
Abyss
,
so
the
lowest
part
of
the
Heavens
was
enlightened
,
which
we
rightly
term
Air
,
or
the
lowest
Heavens
:
Then
was
the
third
day
.
But
the
darkness
which
at
first
did
overcast
the
whole
face
of
the
Abyss
,
being
thrust
down
by
the
supervening
light
into
the
lowest
Region
,
was
so
thickened
by
reason
of
the
straitness
of
the
room
,
and
the
binding
force
of
the
Cold
,
that
it
passed
into
a
huge
mass
of
a
watry
Nature
,
the
Kernel
and
Centre
of
the
whole
workmanship
,
as
it
were
a
dale
and
heap
of
darkness
,
being
poiz'd
in
the
middest
of
the
waters
,
and
bound
up
of
the
dregs
and
thick
matter
of
the
Abyss
,
into
a
firm
and
dark
body
of
earth
.
After
this
,
upon
the
driving
of
the
Spirit
,
the
waters
fled
from
the
surface
of
the
earth
,
casting
themselves
about
the
borders
of
it
,
and
there
appeared
drie
land
,
that
it
might
produce
almost
an
infinite
number
of
several
sorts
of
Plants
,
and
receive
as
guests
so
many
kinds
of
creatures
,
especially
Man
the
lord
of
all
,
and
provide
to
them
food
,
and
to
man
a
plentifull
sufficiency
of
all
conveniencies
.
The
Earth
therefore
and
the
Water
made
one
Globe
,
by
reason
of
whose
thickness
,
the
shadow
,
the
image
of
the
dark
Abyss
,
doth
continually
beset
the
whole
Region
of
the
Air
bordering
upon
it
,
and
opposite
to
the
Sun
,
for
it
shuns
and
flies
the
assayling
light
,
and
so
in
the
assault
is
upon
a
continual
retreat
.
28.
That
Light
,
which
upon
the
conquest
and
destruction
of
the
darkness
,
had
seized
upon
and
spread
it self
upon
the
parts
of
the
Abyss
,
it
seemed
best
to
the
great
Creatour
to
contract
into
that
most
resplendent
and
illustrious
for
quantity
and
quality
,
for
bigness
and
beauty
,
that
Globe
of
the
Sun
,
that
as
the
Light
was
more
narrowly
pent
,
so
it
might
be
more
efficaciously
powerfull
,
and
might
dart
its
beams
with
more
vigour
,
as
also
that
the
created
Light
,
the
nearest
approching
nature
to
the
divine
glory
,
proceeding
from
an
uncreated
unity
,
might
through
its
unity
be
poured
out
upon
the
creatures
.
29.
From
this
glorious
lamp
of
the
world
do
all
the
other
bodies
borrow
light
;
for
that
dark
shade
which
we
sensibly
perceive
in
the
Globe
of
the
Moon
,
by
reason
of
the
neighbouring
earth
,
and
the
extension
of
her
shadow
,
we
may
credibly
guess
the
like
to
be
in
the
other
globous
bodies
,
though
not
perceivable
by
reason
of
their
distance
.
Indeed
the
prime
and
most
principal
nature
of
sensibles
,
the
fountain
of
light
,
ought
to
be
one
,
from
which
these
things
below
might
receive
the
breath
of
life
.
Whence
is
that
true
saying
of
the
Philosopher
,
The
Sun
and
man
beget
man
.
30.
It
was
not
an
improbable
assertion
of
some
of
the
Philosophers
,
That
the
soul
of
the
World
was
in
the
Sun
,
and
the
Sun
in
the
Centre
of
the
whole
.
For
the
consideration
of
equity
and
nature
seem
to
require
,
that
the
body
of
the
Sun
should
have
an
equal
distance
from
the
fountain
and
rise
of
created
Light
,
to
wit
,
the
Empyrean
Heaven
,
and
from
the
dark
Centre
the
Earth
,
which
are
the
extreams
of
the
whole
Fabrick
,
whereby
this
lamp
of
the
world
,
as
a
middle
Nature
and
Joyner
of
both
Extreams
,
might
have
its
scite
in
the
middle
,
that
it
may
the
more
commodiously
receive
the
rich
treasuries
of
all
powers
from
the
chief
Spring
,
and
upon
a
like
distance
convey
them
to
things
below
.
31.
Before
the
Contraction
of
this
light
into
the
body
of
the
Sun
,
the
earth
spent
an
idle
time
in
its
solitude
,
looking
for
a
male
,
that
being
impregnated
by
his
copulation
,
it
might
bring
forth
all
sorts
of
creatures
,
for
as
yet
it
had
been
delivered
onely
of
abortives
and
Embryoes
,
to
wit
,
of
Vegetables
onely
.
For
the
weak
and
faint
heat
of
that
scattered
light
,
could
not
get
the
conquest
of
that
moist
and
cold
matter
,
nor
put
forth
its
virtue
in
any
higher
actings
.
32.
From
the
light
therefore
the
Elements
,
as
well
as
the
first
matter
,
had
their
information
,
and
so
attained
a
joynt
nature
of
light
,
and
by
kindred
a
fast
friendship
betwixt
themselves
,
not
according
to
the
vulgar
opinion
,
an
hatred
and
quarrel
;
they
embrace
each
the
other
with
a
common
bond
of
friendship
,
that
they
may
joyn
themselves
to
the
making
up
of
several
mixed
bodies
,
according
to
their
several
kinds
.
But
the
light
of
the
Sun
being
of
a
far
greater
power
than
this
former
,
is
the
Form
of
all
forms
,
or
the
Universal
form
which
doth
convey
all
natural
forms
in
the
work
of
generation
,
into
the
disposed
matter
and
seeds
of
things
.
For
every
particular
nature
hath
within
it
a
spark
of
light
,
whose
beams
do
in
a
secret
māner
attend
with
an
active
&
motive
power
.
33.
It
was
necessary
that
the
entire
portion
of
the
first
matter
,
allotted
to
this
lower
Region
,
as
well
as
the
Elements
who
did
flow
from
it
,
should
be
seasoned
from
the
beginning
with
a
light
tincture
of
that
first
Light
,
whereby
they
might
be
the
better
fitted
to
receive
that
greater
and
more
powerfull
light
in
the
information
of
mixt
bodies
.
So
fire
with
fire
,
water
with
water
,
light
with
light
being
homogeneous
bodies
,
have
a
perfect
union
.
34.
From
the
sight
&
efficacy
of
the
Sun
,
we
may
inferre
that
he
is
in
the
stead
of
an
heart
to
the
Universe
,
for
from
him
is
life
derived
to
all
parts
,
for
light
is
the
Chariot
of
life
,
yea
,
the
fountain
and
next
cause
,
and
the
souls
of
creatures
are
the
beams
of
that
heavenly
light
,
which
do
breath
life
into
them
,
exempting
onely
the
soul
of
man
,
which
is
a
ray
of
the
Super-celestial
and
uncreated
Light
.
35.
God
hath
imprinted
in
the
Sun
a
threefold
image
of
his
Divinity
,
the
first
in
his
unity
,
for
Nature
cannot
away
with
a
multiplicity
of
Suns
,
no
more
than
the
Deity
can
with
a
plurality
of
Gods
,
that
so
one
may
be
the
spring
of
all
.
Secondly
,
in
its
Trinity
,
or
his
threefold
office
.
For
the
Sun
,
as
Gods
Vicegerent
,
doth
dispense
all
the
benefits
of
Nature
by
light
,
motion
,
and
heat
:
from
hence
is
life
,
which
is
the
supream
and
most
accomplisht
act
of
Nature
in
this
world
,
beyond
which
cannot
go
,
unless
backward
.
But
from
Light
and
Motion
issues
heat
,
as
the
third
in
the
Trinity
proceeds
from
the
first
and
the
second
Person
.
Lastly
God
,
who
is
the
Eternal
Light
,
Infinite
,
Incomprehensible
,
could
express
and
demonstrate
himself
to
the
world
onely
by
light
.
Let
none
therefore
wonder
,
why
the
Eternal
Sun
did
beautifie
that
most
excellent
draught
of
himself
,
which
was
his
own
making
,
that
heavenly
Sun
with
so
great
endowments
,
for
in
him
hath
he
pitcht
his
pavilion
.
36.
The
Sun
is
a
transparent
Mirrour
of
the
Divine
Glory
,
which
being
seated
above
the
sense
&
strength
of
material
creatures
,
did
frame
this
glass
,
by
whose
resplendency
the
beams
of
his
Eternal
Light
might
be
communicated
by
reflection
to
all
his
works
,
and
so
should
by
this
reflection
be
rendered
discernable
.
For
it
is
beyond
the
capacity
of
any
mortal
to
have
any
immediate
view
of
that
Divine
Light
.
This
is
the
Royal
eye
of
the
Divinity
which
doth
conferre
by
his
presence
,
life
,
and
liberty
to
his
suppliants
.
37.
The
last
work
of
this
Great
Worker
,
and
as
it
were
the
corolary
and
shutting
of
all
,
man
enters
〈◊〉
Summary
of
the
Worlds
Fabrick
,
〈◊〉
small
draught
of
the
Divine
Nature
.
The
Creatour
deferred
his
making
to
a
part
of
the
sixth
Light
,
●nd
the
last
of
all
his
working
,
that
the
rich
Furniture
of
Nature
,
and
●ll
endowments
of
things
both
above
●nd
below
,
might
bring
their
confluence
to
the
humane
nature
as
to
another
Pandora
.
Thus
the
things
of
the
world
being
ordered
,
man
wanted
onely
to
be
annexed
as
the
perfection
of
all
;
whereby
nature
,
being
now
strengthened
by
a
various
light
,
might
bring
into
his
perfect
temperature
more
refined
Elements
,
and
that
there
might
be
the
best
Clay
for
the
forming
of
so
exquisite
a
Vessel
.
Yea
,
the
lower
Globe
and
the
inhabitants
of
it
did
require
such
a
Governour
,
lest
otherwise
they
might
refuse
his
Rule
.
38
Upon
the
sixth
day
from
the
Creation
,
the
third
day
of
the
Suns
rising
,
did
man
rise
out
of
the
Earth
:
by
the
time
of
his
production
,
and
the
number
of
the
days
is
shadowed
forth
a
great
mysterie
.
For
as
upon
the
fourth
day
of
the
Creation
the
whole
light
of
the
Heaven
was
gathered
into
the
single
bodie
of
the
Sun
,
and
on
the
third
day
from
the
making
of
the
Sun
,
which
was
the
sixth
day
from
the
beginning
of
the
Creation
,
the
Clay
of
the
Earth
received
the
breath
of
life
,
and
was
formed
into
a
living
man
the
image
of
God
:
So
on
the
fourth
Millenary
day
from
the
beginning
of
the
world
the
uncreated
Sun
,
viz.
the
Divine
Nature
,
infinite
and
never
before
comprehended
within
any
bounds
,
was
willing
to
be
comprized
,
and
in
a
manner
shut
into
the
cage
of
an
humane
bodie
.
Upon
the
third
day
or
millenarie
(
for
a
thousand
years
with
God
are
but
as
one
day
)
after
the
first
rising
of
that
Sun
,
and
about
the
end
of
the
sixth
day
,
to
wit
,
of
the
millenarie
from
the
Creation
,
shall
fall
out
the
glorious
Resurrection
of
the
Humane
Nature
in
the
second
coming
of
that
supream
Judge
,
which
was
also
praesignified
to
us
by
his
blessed
Resurrection
on
the
third
day
.
So
did
the
Prophet
in
his
Genesis
roul
up
the
secret
age
and
destinie
of
the
world
.
39
Although
the
Almightie
,
according
to
his
pleasure
,
created
the
World
,
yet
could
have
brought
it
out
of
darkness
into
light
(
if
his
will
had
so
been
)
in
a
moment
,
and
by
a
beck
:
for
he
said
,
and
it
was
so
.
Yet
the
order
of
Creation
of
principles
,
and
successively
of
the
natures
according
to
their
times
,
was
set
in
the
mind
of
God
,
which
order
,
rather
than
the
work
it self
of
Creation
,
that
sacred
Philosopher
seems
to
describe
in
his
Genesis
.
40
There
seems
to
have
been
in
the
beginning
a
threefold
way
of
the
information
of
the
first
matter
.
For
in
what
portion
of
the
matter
there
was
an
irrational
lightsom
form
,
and
without
proportion
above
the
rest
,
as
in
the
Empyrean
heaven
,
where
the
light
first
seized
upon
the
matter
,
then
the
form
having
as
it
were
an
infinite
virtue
,
did
swallow
up
its
matter
,
and
translated
it
into
a
nature
almost
spiritual
and
free
from
any
accident
.
41
But
where
the
virtues
of
the
form
and
matter
did
meet
in
an
equal
poyz
and
a
just
equallitie
,
according
to
which
,
the
aetherial
heaven
,
and
the
celestial
bodies
are
informed
,
there
the
action
of
the
light
,
whose
force
in
acting
is
of
greatest
power
,
did
proceed
so
far
,
that
it
did
rescue
its
matter
from
all
original
blemishes
,
as
also
from
the
loathsom
infection
of
corruption
after
a
wonderfull
sort
,
by
illumination
and
attenuation
,
and
this
is
to
be
accounted
as
a
truly
perfect
information
.
42
The
third
way
of
informing
the
matter
is
,
in
which
a
weaker
form
remains
,
as
it
often
happens
,
though
after
divers
ways
in
this
our
Elementarie
region
,
in
which
the
appetite
of
the
matter
,
which
is
an
evidence
of
weakness
and
imperfection
,
luxuriating
,
and
lavishly
springing
in
its
basis
and
root
,
cannot
be
sufficiently
satisfied
,
by
the
reason
of
its
remotion
and
distance
from
its
former
principle
,
neither
can
this
weakness
be
cured
.
Hence
the
matter
not
being
fully
informed
according
to
its
desire
,
languisheth
under
the
desire
of
a
new
form
,
which
having
attained
,
it
doth
bring
to
it
,
as
to
its
husband
,
the
dowrie
,
a
large
wardrobe
of
corruption
and
faults
.
This
sullen
,
perverse
wrangling
and
inconstant
matter
,
doth
always
burn
for
new
beds
,
greedily
wooing
all
forms
which
it
longs
for
if
absent
,
hates
,
if
present
.
43
By
which
it
is
evident
,
that
the
leaven
of
alteration
and
corruption
,
and
at
length
the
fatal
venom
of
death
do
happen
,
not
from
the
repugnancie
of
qualities
,
but
from
an
infected
Matrix
,
and
from
the
menstruous
poyson
of
a
dark
matter
,
and
this
causeth
it
so
to
fall
out
both
in
elements
and
in
the
mixt
bodies
of
this
lower
region
:
because
the
form
weakned
and
insufficient
by
its
defilement
and
imperfection
,
and
being
not
of
a
just
poiz
and
assize
,
could
not
purge
it
out
in
its
first
and
radical
union
.
This
is
confirmed
by
holy
Writ
,
in
which
we
may
observe
our
first
Parent
was
not
created
according
to
his
matter
immortal
,
but
that
he
might
be
guarded
from
the
tincture
and
corruption
of
the
matter
,
and
therefore
God
set
in
Paradise
a
Tree
abounding
with
the
fruit
of
Life
which
he
might
make
use
of
as
his
assertour
&
guardian
from
the
frailty
of
his
matter
,
and
the
bondage
of
death
,
from
the
presence
and
use
of
this
he
was
sequestrated
after
his
fatal
fall
,
and
final
sentence
.
44
Two
there
were
therefore
first
principles
of
Nature
,
before
which
were
none
,
after
which
all
,
to
wit
the
first
matter
,
and
its
universal
form
,
by
the
copulation
of
which
issued
the
Elements
as
second
principles
,
which
are
nothing
else
but
the
first
matter
diversly
informed
;
out
of
the
mixture
of
this
is
made
the
second
matter
,
which
is
the
nearest
subject
of
accidents
,
and
doth
receive
the
various
turns
of
Generation
and
Corruption
.
These
are
the
degrees
,
this
the
order
of
the
Principles
of
Nature
.
45.
Those
who
annex
to
the
Matter
and
Form
,
a
third
Principle
,
viz.
Privation
,
do
blast
Nature
with
a
Calumnie
,
far
from
whose
purpose
it
is
to
admit
a
Principle
that
shall
go
counter
to
her
intention
,
but
her
end
in
Generation
being
to
obtain
a
Form
,
to
which
Privation
is
adverse
,
certainly
this
cannot
be
part
of
Natures
aim
:
They
had
spoken
more
to
the
purpose
,
if
they
had
made
Love
a
principle
of
Nature
,
for
the
matter
being
widowed
in
its
form
,
covets
eagerly
the
embracing
of
a
new
.
But
Privation
is
the
meer
absence
of
a
form
,
upon
which
ground
the
honourable
title
of
being
a
principle
of
Nature
,
is
no
way
due
to
it
,
but
rather
to
Love
,
which
is
a
mediatour
betwixt
that
which
desires
,
and
that
which
is
desired
,
betwixt
what
is
beautifull
,
and
what
is
deformed
,
betwixt
matter
and
form
.
46.
Corruption
is
far
nearer
than
Privation
to
the
principle
of
Generation
,
since
that
is
a
motion
disposing
the
matter
to
generation
by
successive
degrees
of
alteration
;
but
Privation
acts
nothing
,
is
of
no
work
in
generation
,
but
Corruption
doth
both
promove
and
prepare
the
matter
,
that
it
may
be
put
in
a
capacity
of
receiving
the
form
,
and
as
it
were
a
mediatrix
,
doth
act
Pander-like
,
that
the
matter
may
the
more
easily
get
a
satisfaction
for
its
lust
,
and
by
his
help
may
the
sooner
obtain
the
copulation
of
a
form
:
Corruption
therefore
is
the
instrumental
and
necessary
cause
of
Generation
.
But
Privation
is
nothing
else
but
a
meer
vacancy
of
an
active
and
formal
principle
:
and
darkness
was
upon
the
face
of
the
depths
,
to
wit
,
of
the
uninformed
and
dark
matter
.
47.
The
harmony
of
the
Universe
consists
in
the
diverse
and
gradual
information
of
the
matter
.
For
from
the
poized
mixture
of
the
first
matter
and
its
form
,
flows
both
the
difference
of
the
Elements
,
and
of
the
Region
of
the
world
,
which
is
briefly
,
but
truly
set
out
by
Hermes
,
when
he
said
,
That
whatsoever
is
below
,
hath
an
assimulation
with
somewhat
above
.
For
things
above
and
below
,
were
made
of
the
same
matter
and
form
,
differencing
onely
in
respect
of
their
mixture
,
scite
and
perfection
,
in
which
the
distinction
of
the
parts
of
the
world
,
and
the
latitude
of
all
Natures
,
are
handled
.
48.
We
must
believe
that
the
first
matter
,
after
it
had
received
information
from
the
light
,
and
was
distinguished
by
it
into
several
things
,
did
go
wholly
out
of
it self
,
and
was
transmitted
into
the
Elements
,
and
that
which
was
compounded
by
them
,
and
was
wholly
exhausted
in
the
consummation
of
the
work
of
the
Universe
,
so
that
those
things
which
were
closed
in
her
,
being
brought
forth
,
and
exposed
to
view
,
she
began
wholly
to
lie
hid
in
them
,
and
we
must
acknowledge
it
is
not
to
be
found
in
a
separation
from
them
.
49.
Nature
hath
left
us
a
shadow
of
that
ancient
confused
Mass
,
or
first
matter
in
drie
water
,
not
wetting
,
which
rising
out
of
those
impostumes
of
the
earth
or
Lakes
,
doth
spring
forth
big
with
a
manifold
seed
,
being
also
volatile
by
reason
of
its
lightness
through
its
heat
,
from
which
being
coupled
with
its
male
,
he
that
can
take
out
and
separate
,
and
joyn
again
ingeniously
the
intrinsecal
Elements
,
he
may
well
boast
that
he
hath
gained
the
most
precious
secret
of
Art
and
Nature
;
yea
,
a
Compendium
or
brief
of
the
Heavenly
Essence
.
50.
He
that
searcheth
for
the
simple
elements
of
bodies
,
separated
from
all
mixture
,
takes
a
labour
in
vain
,
for
they
are
unknown
to
the
most
piercing
judgements
of
men
,
for
our
common
elements
are
not
the
simple
element
,
yea
,
they
are
inseparably
mixed
one
with
another
.
The
Earth
,
Water
,
and
Air
,
may
be
more
truly
called
the
Parts
that
perfect
and
compleat
the
Universe
,
rather
than
Elements
,
yet
they
may
be
rightly
termed
the
Matrix's
of
them
.
51.
The
bodies
of
Earth
,
Water
,
and
Air
,
which
are
sensibly
distinguished
by
their
sphears
,
are
different
from
the
elements
which
Nature
maketh
use
of
in
the
work
of
Generation
,
and
which
make
up
mixt
bodies
,
for
these
in
their
mixture
in
respect
of
their
thinness
,
are
not
discernable
,
but
are
barr'd
from
the
senses
,
until
they
conjoyn
in
a
condensed
matter
and
body
.
There
never
hath
a
creature
been
,
Whose
principles
were
to
be
seen
:
But
those
things
which
fill
up
the
inferiour
Globe
of
the
Universe
,
as
too
thick
,
impure
,
and
indigested
,
are
debarred
from
the
right
of
perfect
generation
,
for
they
are
rather
the
shadows
and
figures
of
elements
,
than
true
Elements
.
52.
Those
Elements
which
forming
Nature
makes
use
of
in
her
mixtions
,
and
in
making
bodies
,
although
they
are
not
to
be
found
out
before
mixtion
,
yet
in
the
finished
work
,
and
in
the
compleatly
mixed
body
,
because
their
parts
have
a
correspondence
proportionable
with
the
parts
of
the
world
,
and
have
a
kind
of
Analogie
with
them
,
we
may
call
them
by
the
same
names
,
the
more
solid
parts
,
Earth
;
the
moister
,
Water
;
the
more
spiritual
,
Air
;
the
inborn
heat
,
Nature's
fire
;
the
hidden
and
essential
virtues
;
a
man
may
safely
term
Heavenly
and
Astral
Natures
,
or
the
Quint-Essence
,
and
so
every
mixed
body
may
by
this
Analogie
triumph
in
the
title
of
Micro-cosme
.
53.
He
that
did
appoint
the
first
Elements
for
the
generation
of
bodies
,
alone
knows
how
out
of
them
to
make
all
particulars
,
and
to
resolve
them
,
being
made
,
into
them
again
.
54.
Let
not
them
therefore
refuse
the
Light
,
who
working
about
the
Elements
of
Nature
,
either
in
the
production
of
some
body
from
them
,
or
the
resolution
of
some
into
them
,
create
their
own
trouble
,
since
these
Elements
are
onely
subject
to
the
dominion
of
Nature
,
and
delivered
to
her
onely
from
their
beginning
,
altogether
unknown
to
all
our
art
,
and
not
compassible
by
our
endeavours
.
55.
The
Element
of
Nature
may
be
termed
the
most
simple
portion
of
the
first
matter
,
distinguished
by
its
peculiar
difference
and
qualities
,
constituting
a
part
of
the
essence
in
the
material
composition
of
mixt
bodies
.
56.
By
the
Elements
of
Nature
,
are
denoted
the
material
principles
,
of
which
some
have
a
greater
purity
and
perfection
than
others
,
according
to
the
greater
Power
and
Virtue
of
that
form
that
gives
the
compleatment
.
They
are
for
the
most
part
distinguished
according
to
their
rarity
or
density
,
so
that
those
that
are
more
thin
,
and
approch
nearer
to
a
spiritual
substance
,
are
therefore
the
more
pure
and
light
,
and
so
are
the
more
fit
for
motion
and
action
.
57.
Upon
this
ground
it
was
that
reverend
Antiquity
did
seign
,
that
the
whole
Empire
of
the
world
was
divided
between
the
three
Brothers
,
the
Sons
of
Saturn
as
coheirs
,
because
it
acknowledged
onely
three
Elementary
Natures
,
or
rather
three
parts
of
the
Universe
.
For
by
Jupiter
,
the
Omnipotent
,
who
shared
heaven
as
his
portion
,
armed
with
his
treble-darted
Thunder-bolt
,
superiour
to
the
rest
of
the
brothers
,
what
did
those
professours
of
mysteries
understand
,
but
that
the
Heavens
,
being
the
Region
of
heavenly
bodies
,
do
assume
a
priviledge
of
Sovereignty
over
these
inferiour
beings
.
But
they
placed
Juno
,
wife
to
Jupiter
,
to
praeside
over
the
lowest
Region
of
the
Heaven
,
or
our
Air
,
because
this
Region
troubled
with
vapours
,
being
moist
and
cold
is
as
it
were
in
a
manner
defiled
and
impure
,
and
nearest
approaching
to
a
female
temperament
,
as
also
because
it
is
subjected
to
the
orders
of
the
higher
Regions
,
receive
their
effects
,
and
communicates
them
to
us
,
twisting
it self
with
more
condensed
natures
,
and
stooping
them
to
the
bent
of
Heaven
.
But
because
male
and
female
differ
onely
in
sex
,
not
in
kind
,
therefore
would
they
not
have
the
Air
,
or
the
lower
Heaven
to
be
distinct
in
its
essence
and
kind
,
as
another
Element
from
the
higher
Heaven
,
but
onely
diversified
in
place
and
by
accidents
.
To
Neptune
the
god
of
the
Sea
,
they
attributed
a
dominion
over
the
waters
.
By
Pluto
,
the
lord
of
the
lower
parts
,
abounding
in
wealth
,
they
denoted
the
Globe
of
the
Earth
replenished
with
riches
,
with
the
desire
of
which
the
minds
of
men
being
inflamed
,
are
bitterly
tormented
.
So
that
those
wise
men
admitted
of
three
parts
of
the
Universe
,
or
if
you
please
,
of
three
Elements
,
because
under
the
Nature
of
Heaven
they
comprized
the
name
of
Fire
,
and
therefore
did
they
draw
Jupiter
armed
with
his
Thunder
.
58.
We
are
Schollars
to
experience
in
this
,
that
all
the
bodies
of
mixt
beings
,
have
their
analysis
and
resolution
into
drie
and
moist
,
and
that
all
the
excrements
of
creatures
,
are
terminated
by
the
same
differences
;
from
whence
it
is
clearly
evident
,
that
their
bodies
are
made
up
onely
of
two
sensible
Elements
,
in
which
notwithstanding
the
other
are
virtually
and
effectually
.
But
Air
,
or
the
Element
of
the
lower
Heaven
,
is
not
the
object
of
our
sense
,
because
in
respect
of
us
it
is
a
kind
of
spiritual
being
.
The
fire
of
Nature
,
because
it
is
the
formal
principle
,
cannot
be
wrought
to
any
separation
or
comprehension
by
any
destruction
by
way
of
resolution
,
nor
by
any
art
or
artifice
of
man
.
For
the
nature
of
Forms
is
not
subjected
to
the
censure
of
the
Senses
,
because
of
its
spiritual
being
.
59.
The
Earth
is
the
thickest
body
of
the
Universe
,
therefore
is
it
accounted
the
heaviest
and
the
centre
of
it
,
we
must
assert
its
nature
contrary
to
the
received
opinion
,
to
be
accidentally
drie
,
because
it
doth
retain
most
of
the
close
and
dark
nature
of
the
first
matter
,
but
a
shade
and
darkness
are
the
coverts
of
cold
,
from
whence
they
flie
the
light
,
and
are
diametrically
opposite
to
it
,
but
the
Earth
,
in
respect
of
its
extream
density
,
is
the
mother
of
shade
and
darkness
,
hardly
passable
by
light
and
heat
,
therefore
roughly
knit
by
an
heightened
cold
.
And
for
this
reason
black
choller
is
to
be
esteemed
the
coldest
humour
of
all
,
because
it
is
under
the
power
of
the
Earth
,
the
Earth
under
Saturns
,
who
is
accounted
the
Authour
of
a
cold
and
melancholick
temperature
.
Further
,
those
things
that
are
ingendered
in
the
bowels
of
the
Earth
,
of
the
substance
of
the
Earth
,
as
Marble
and
Stones
are
of
a
cold
nature
,
although
we
must
otherwise
conceive
of
mettals
,
because
they
are
rather
of
an
airy
nature
,
and
have
in
them
sparkles
of
the
Fire
of
Nature
,
and
a
spirit
of
Sulphur
congealing
their
moist
and
cold
matter
.
Yet
Mercurie
surpassing
the
rest
in
moisture
and
cold
,
is
beholding
to
the
Earth
for
his
coldness
,
and
to
the
Water
for
his
moisture
.
It
is
otherwise
with
those
things
that
are
produced
in
the
Sea
,
as
in
Amber
and
Coral
,
and
many
other
things
that
have
their
beings
from
the
Sea
and
fresh
Waters
,
which
as
it
is
apparent
,
are
of
a
hot
temper
,
so
that
we
have
this
instruction
both
from
reason
and
experience
,
that
the
greatest
coldness
is
to
be
attributed
to
the
Earth
,
not
to
the
Water
.
60.
But
driness
doth
agree
to
the
Earth
accidentally
onely
,
and
in
a
remiss
degree
;
for
it
was
created
in
the
middest
of
the
Waters
,
and
the
order
of
beings
required
,
that
in
respect
of
its
gravity
,
being
sunk
in
the
Waters
,
it
should
never
separate
from
them
;
but
the
Creatour
using
his
Prerogative
,
having
removed
the
Waters
,
gave
to
it
an
open
surface
,
that
so
there
might
be
room
made
both
for
the
creation
of
mixed
Beings
,
and
for
their
habitation
.
The
Earth
therefore
was
enfranchiz'd
from
its
natural
yoke
of
bondage
and
subjection
to
the
Waters
,
not
by
any
order
of
Nature
,
but
by
a
priviledge
of
favour
,
that
so
having
its
face
wipt
,
it
might
lift
up
a
dry
visage
to
the
view
of
the
Heavens
,
and
might
partake
of
the
welcome
light
of
the
world
.
61.
Every
cold
and
drie
is
averse
from
the
faculty
of
Generation
,
unless
it
be
helped
out
by
some
eternal
helps
;
therefore
it
was
the
will
of
the
Supream
Authour
of
Nature
,
to
heat
the
cold
womb
of
the
Earth
with
an
heavenly
fire
,
and
adjoyned
to
the
drie
globe
of
the
Earth
the
moist
nature
of
Water
,
that
so
by
the
mixture
of
two
generative
causes
,
moist
,
and
hot
,
the
sterility
of
the
Earth
might
be
helped
,
and
that
by
the
mediation
of
the
concourse
and
mixture
of
all
the
Elements
,
the
Earth
might
be
made
a
natural
Vessel
for
fruitfull
Generation
.
Therefore
all
Elements
,
and
all
qualities
are
in
the
Earth
.
62.
The
body
of
the
Earth
was
rightly
created
by
the
great
God
of
a
spongeous
nature
,
that
so
there
might
be
a
receptacle
for
Air
,
Showers
,
and
heavenly
Influences
,
and
also
that
the
moist
vapours
being
expelled
by
the
force
of
inward
heat
,
from
the
Centre
to
the
Superficies
,
through
the
porous
passages
of
the
Earth
,
might
by
a
mean
putrefaction
corrupt
the
seeds
of
things
,
and
so
prepare
for
generation
;
these
being
thus
disposed
,
receive
that
enlivening
and
heavenly
heat
.
For
Nature
hath
sunk
in
the
depths
a
magnetick
love
,
by
the
actings
of
which
they
draw
down
,
and
suck
out
the
efficacy
and
virtue
of
things
above
,
which
do
increase
the
strength
of
the
information
,
and
hasten
the
sweetness
of
vital
Air
.
63.
The
heat
that
comes
from
the
inwards
of
the
Earth
,
is
moist
and
impure
,
and
doth
corrupt
by
reason
of
the
tainted
mixture
of
Earth
and
Water
;
But
the
most
pure
and
heavenly
doth
generate
by
excitation
,
dilatation
,
and
furthering
the
inbred
heat
to
life
,
even
that
inbred
heat
which
is
hidden
in
the
seeds
of
things
,
and
as
Natures
secret
closed
in
their
centre
.
But
because
both
these
heats
are
of
the
same
kind
,
they
have
a
joynt
and
amicable
operation
in
the
act
of
generation
,
and
are
inseparably
united
,
until
they
are
brought
forth
to
life
and
large
vegetation
.
64.
Water
is
of
a
middle
nature
,
betwixt
what
is
thick
and
what
is
of
a
thin
nature
,
betwixt
the
Earth
and
the
Air
;
Natures
menstruum
,
a
volatile
body
,
flying
and
not
enduring
fire
,
drawn
forth
by
a
moderate
heat
into
a
vapour
,
assuming
multiplyed
shapes
,
more
unstable
than
Proteus
.
65.
The
moist
Element
is
Mercurie
,
which
sometimes
assuming
the
nature
of
a
bodie
,
sometimes
of
a
spirit
,
doth
attract
to
himself
by
his
revolutions
,
the
virtues
of
superiour
and
inferiour
Beings
,
and
as
it
were
receiving
their
instructions
,
doth
trade
in
commerce
as
their
agent
or
factor
,
amongst
the
remotest
natures
of
the
Universe
,
neither
will
he
leave
his
trafficquing
till
all
the
Elements
of
the
corruptible
Nature
receive
their
fixation
and
purgation
by
fire
,
and
there
issue
upon
it
an
Universal
Sabbath
.
66.
Water
,
being
the
nearest
in
nature
to
the
first
matter
,
doth
easily
receive
her
impress
.
The
Chaos
,
the
ancient
Parent
of
all
things
,
was
a
kind
of
subtile
and
dark
vapour
,
a
kind
of
a
moist
dark
substance
,
like
a
thin
smoak
,
from
whose
most
subtile
part
the
Heavens
are
drawn
forth
into
order
,
which
a
three-fold
difference
divides
into
a
three-fold
province
;
to
wit
,
the
Supream
,
which
is
the
noblest
,
the
middle
which
assumes
the
second
place
of
dignity
and
honour
,
the
lowest
is
inferiour
to
the
other
two
both
in
scite
and
honour
.
The
thicker
substance
of
the
matter
went
to
the
making
of
that
watry
heap
,
which
is
a
middle
nature
.
The
thickest
part
,
which
is
as
it
were
the
dregs
of
the
whole
Mass
sate
down
to
the
bottom
,
and
was
setled
for
the
globe
of
the
Earth
.
The
extremities
of
this
artifice
,
to
wit
,
the
Heaven
and
the
Earth
,
did
recede
more
from
the
first
state
of
their
matter
,
and
from
their
ancient
shape
;
the
Heaven
in
regard
of
its
great
rarity
and
levity
,
the
Earth
in
respect
of
its
great
density
and
gravity
.
But
the
Water
,
which
was
a
mean
betwixt
them
,
continued
a
nature
more
like
the
first
formless
Abyss
from
whence
it
proceeds
,
so
that
with
ease
it
turns
it self
by
rarefaction
into
smoak
or
vapour
,
which
is
the
image
of
the
ancient
Hyle
,
or
first
Matter
.
67.
Moisture
is
more
proper
to
Water
than
Coldness
,
because
Water
is
of
a
greater
rarity
,
and
more
lightsom
than
Earth
,
but
those
things
which
communicate
most
of
light
are
farthest
off
from
cold
;
the
mor●rarity
there
is
in
any
thing
,
the
nearer
vicinity
there
is
to
light
.
Wate●
retained
the
symbole
of
moisture
from
the
first
matter
the
Abyss
,
as
the
Earth
coldness
.
For
the
Architect
Spirit
of
the
World
divided
the
more
thick
parts
into
those
two
nearly-allied
Natures
.
68.
Coldness
wooes
Driness
,
and
invests
it self
with
it
where
it
is
vigorously
predominant
by
the
constriction
of
moist
beings
,
and
by
the
desiccation
of
them
,
as
is
evident
in
Snow
,
Ice
,
and
Hayl
.
For
it
is
the
work
of
Nature
to
bind
and
drie
the
Water
,
than
which
nothing
is
more
humid
by
the
proper
instrument
of
Cold
;
yea
,
the
principal
and
common
subject
of
Heat
and
Cold
,
is
humidity
,
by
both
which
it
is
so
strongly
assailed
,
till
it
be
conquered
:
from
whence
it
falls
out
,
that
in
Autumn
so
many
drie
leaves
fall
at
the
first
cold
,
that
the
stalks
of
feeble
Plants
upon
the
strength
of
Winter
,
in
the
height
of
Drought
,
are
void
of
moisture
,
and
drie
away
:
The
cold
penetrating
doth
so
scorch
,
and
makes
so
furious
an
assult
upon
the
vital
humours
:
hence
proceeds
flaggy
and
withered
age
,
at
length
death
comes
and
cuts
down
all
with
his
well-set
sickle
,
and
sweeps
you
into
his
general
Granary
.
How
then
can
any
one
conceive
Cold
to
be
friendly
to
Moisture
,
and
to
be
its
inherent
property
?
Since
Nature
suffers
not
the
Elements
to
act
against
each
other
,
lest
they
should
destroy
and
oppose
each
the
others
powers
,
but
an
intense
Cold
quickly
would
bring
under
a
remiss
and
weak
moisture
,
and
would
swallow
it
up
all
by
a
violent
constriction
:
so
that
by
this
means
one
of
the
Elements
being
lost
,
there
would
necessarily
follow
an
imperfection
in
the
work
of
the
rest
,
and
a
deficiency
in
the
generation
of
all
things
.
It
is
therefore
not
suitable
to
the
Law
of
Nature
,
to
invest
Water
with
the
property
of
being
cold
in
the
highest
degree
.
69.
Out
of
these
solider
Natures
of
Earth
and
Water
,
doth
Nature
extract
her
Elements
,
by
which
she
compacts
Vessels
and
corporeal
Organs
:
for
out
of
the
commixture
of
both
is
made
a
clay
,
which
is
the
next
matter
of
things
in
generation
:
for
it
is
in
stead
of
the
Chaos
,
In
which
virtually
and
confusedly
are
all
Elements
.
Out
of
this
clay
was
the
first
Father
of
mankind
created
,
and
after
all
Generation
issued
from
it
.
In
the
Generation
of
creatures
,
is
a
clay
made
of
the
seed
and
the
menstruum
,
from
whence
proceeds
the
living
Creature
.
In
the
production
of
Vegetables
,
the
seeds
do
first
fall
into
a
subtile
clay
by
putrefaction
,
and
then
are
wrought
up
to
a
vegetable
body
.
In
the
generation
of
Mettals
,
there
comes
forth
a
clay
from
the
perfect
mixture
of
Sulphur
and
Mercury
,
and
their
resolution
in
a
fat
Water
,
by
which
means
the
mettallick
bodies
are
indurated
by
a
long
decoction
.
In
the
Philosophical
resolving
of
mettals
,
and
in
the
creation
of
that
Philosophical
Secret
,
first
is
brought
forth
a
clay
out
of
the
seed
of
both
parents
purged
and
mixed
.
70.
Water
is
the
base
and
root
of
all
moistures
,
yea
,
it
is
moisture
it self
:
from
which
all
moist
things
receive
their
denomination
,
therefore
Water
may
be
rightly
defined
the
Fountain
of
the
moist
Element
,
or
the
Spring
of
moisture
,
whose
property
it
is
to
wet
by
its
liquour
.
But
those
things
are
termed
humid
,
which
do
in
themselves
according
to
a
less
or
greater
degree
,
contain
a
moisture
,
or
a
watry
liquor
.
Moisture
is
receivable
of
all
qualities
,
so
bloud
and
yellow
choler
are
humours
,
endued
with
their
own
heat
,
although
they
have
their
foundation
in
the
Element
of
Water
.
Aqua-fortis
and
the
like
are
empowered
with
a
burning
and
a
fiery
nature
.
The
burning
Water
,
and
many
other
essences
which
are
extracted
from
oyls
and
water
,
do
abound
in
heat
,
although
the
root
of
them
,
which
is
Water
,
be
cold
,
because
Nature
doth
first
imprint
in
a
moist
elemēt
various
resemblances
and
signatures
of
its
powers
,
and
doth
in
it
en-root
and
infuse
its
principal
and
choice
qualities
.
Moisture
is
the
first
subject
of
Nature
,
upon
which
her
prime
care
is
bestowed
,
her
first
charge
layed
out
,
by
whose
liquour
it
doth
dilute
and
mingle
various
colours
,
and
indelible
tinctures
:
To
it
first
do
the
spiritual
qualities
communicate
themselves
,
in
it
first
do
they
take
up
their
being
and
actings
.
71.
The
lower
Waters
being
divided
into
two
,
do
occupy
a
double
seat
,
for
one
part
of
them
brimming
the
Earth
,
doth
lean
on
it
as
it
were
as
its
proper
Base
,
and
with
the
Earth
makes
but
one
Globe
:
the
other
part
flying
upward
,
doth
range
up
and
down
the
Region
of
the
neighbour
Air
,
and
there
making
to
it self
many
masqued
fancies
of
bodies
,
and
various
figures
of
several
phantasms
doth
reave
hither
and
thither
,
over-hanging
the
lower
Region
.
72.
Always
there
is
a
great
part
of
the
Waters
that
keep
above
,
and
being
driven
to
and
fro
by
the
Caroach
of
the
Wind
,
doth
post
over
divers
parts
of
the
Air
,
which
was
in
this
manner
ordered
from
the
Day
of
the
Creation
,
by
the
enacting
of
the
Wisdom
of
GOD
,
that
so
the
uncumbered
and
plain
face
of
the
Earth
,
might
be
unmasked
and
fited
for
the
generation
of
things
.
For
the
Channels
of
the
Sea
and
Rivers
were
not
sufficient
to
receive
the
whole
Waters
,
but
if
all
should
break
the
confining
Bars
of
the
Heavens
,
and
come
tumbling
down
,
it
would
not
onely
cover
the
plain
face
of
the
Earth
,
but
it
may
be
,
overtop
the
highest
Mountains
.
Such
an
enloosening
of
the
Cataracts
of
Heaven
,
we
may
guess
,
did
occasion
the
old
Cataclysm
or
Deluge
.
73.
Water
is
not
onely
sublimated
into
a
vapour
by
heat
alone
,
neither
is
it
onely
bound
up
in
a
cloud
by
cold
,
but
to
both
the
virtues
of
the
Sun
and
the
Stars
do
contribute
their
aids
,
not
onely
by
multiplying
the
vigours
of
the
Elements
,
but
also
by
a
kind
of
Magnetick
virtue
,
attracting
and
retaining
a
moisture
much
or
less
,
according
to
their
different
position
,
and
the
diverse
figure
of
Heaven
:
from
whence
we
observe
the
various
ordering
of
years
and
times
;
for
indeed
that
Mass
of
Waters
is
not
kept
in
,
so
poized
onely
by
the
solidation
of
Cold
or
the
Air
,
but
by
the
powerfull
order
and
regiment
of
superiour
bodies
.
74.
Lest
there
might
seem
to
Divine
Justice
a
want
of
judgements
for
the
execution
of
his
wrath
,
he
made
that
Ocean
which
is
poized
over
our
heads
,
to
be
volatile
or
flying
,
and
withal
brought
into
his
Armoury
those
fiery
darts
,
his
Thunder-bolts
,
that
so
the
presumptuous
sinners
that
cannot
be
won
by
love
,
might
be
wrought
about
by
fear
.
75.
They
are
much
out
of
the
way
,
who
do
attribute
to
Air
moisture
in
the
highest
degree
,
upon
this
ground
,
because
it
is
easily
kept
in
within
the
bounds
of
another
,
but
hardly
within
its
own
;
for
this
is
the
property
of
light
and
liquid
bodies
,
not
of
moist
,
and
so
doth
better
agree
with
fire
and
Heaven
,
which
natures
are
more
rarified
,
than
with
Water
and
Air
:
for
bodies
that
are
rarified
,
because
they
of
their
own
will
flow
every where
,
cannot
be
comprized
within
their
own
bounds
,
and
therefore
stand
in
need
of
another
.
Onely
firm
and
solid
bodies
are
kept
in
within
their
own
compass
and
superficies
,
which
cannot
be
done
by
those
things
that
are
of
a
subtile
nature
,
because
by
reason
of
their
thinness
they
melt
and
are
fluid
,
and
so
less
consistent
.
From
whence
this
flows
that
the
Air
is
a
body
of
greater
rarity
,
but
not
of
greater
humidity
.
76.
The
Air
from
it self
hath
no
quality
intense
and
in
the
highest
degree
,
but
sometimes
hath
them
upon
loan
else-where
.
The
nature
of
Air
is
a
middle
nature
betwixt
things
below
and
above
,
and
so
doth
with
ease
assume
the
qualities
of
those
that
border
upon
it
,
from
whence
it
happens
that
its
inferiour
Region
,
according
to
the
diversity
of
times
,
hath
a
variety
of
temper
,
which
inconstancy
is
occasioned
by
the
changes
of
the
neighbouring
and
thicker
bodies
of
Water
and
Earth
,
whose
state
is
easily
altered
by
heat
and
cold
.
77.
The
whole
Air
is
the
Heaven
,
the
floor
of
the
World
,
Natures
sieve
,
through
which
the
virtues
and
influences
of
other
bodies
are
transmitted
:
a
middle
nature
it
is
that
knits
all
the
scattered
natures
of
the
Universe
together
:
a
most
thin
smoak
kindled
by
the
fire
of
Heaven
,
into
a
light
,
as
it
were
an
immortal
flame
:
the
subject
of
light
,
and
shade
of
day
and
night
,
impatient
of
vacuity
:
the
principal
transparent
:
the
easiest
receiver
of
almost
all
qualities
and
effects
,
yet
the
constant
retainer
of
none
:
a
borderer
upon
the
spiritual
nature
,
therefore
in
the
Tracts
concerning
the
Mysteries
of
Philosophers
,
it
is
called
by
the
name
of
a
Spirit
.
78.
The
lower
Region
of
the
Air
is
like
unto
the
neck
or
higher
part
of
an
Alembick
,
for
through
it
the
Vapours
climbing
up
,
and
being
brought
to
the
top
,
receive
their
condensation
from
Cold
,
and
being
resolved
into
water
,
fall
down
by
reason
of
their
own
weight
.
So
Nature
through
continued
distillations
by
sublimation
of
the
Water
,
by
cohobation
,
or
by
often
drawing
off
the
liquour
being
often
poured
on
,
the
body
doth
rectifie
and
abound
it
.
In
these
operations
of
Nature
,
the
Earth
is
the
vessel
receiving
.
Therefore
the
Region
of
the
Air
that
is
nearer
to
us
,
being
bounded
by
the
Region
of
Clouds
,
as
by
a
vaulted
Chamber
,
is
of
a
greater
thickness
and
impurity
than
those
Regions
above
.
79.
The
middle
Region
of
the
Air
is
not
that
,
in
which
is
the
gathering
of
the
Clouds
,
from
whence
are
Lightenings
and
Thunders
,
which
is
onely
the
higher
part
of
the
lower
Region
,
and
the
border
of
it
:
but
that
which
is
above
the
Clouds
is
to
be
stiled
The
Middle
Region
,
whither
the
watry
Being
,
by
reason
of
its
gravity
,
cannot
reach
,
yet
whither
sulphureous
exhalations
,
disburthened
of
the
load
of
their
Vapours
,
do
climb
up
,
and
there
by
a
motion
,
either
of
their
own
,
or
anothers
,
being
kindled
,
burn
.
Such
are
the
flaming
Meteors
of
divers
sorts
,
which
are
viewed
in
the
middle
Region
,
whence
we
may
guess
,
that
it
abounds
with
a
hot
and
moist
,
though
not
a
watry
,
yet
a
fat
Being
,
which
is
the
food
of
fire
.
In
this
Region
is
much
peace
and
a
good
temperature
,
because
it
is
not
hurryed
with
the
tempests
of
any
wind
,
and
onely
the
lighter
excrements
of
the
inferiour
Nature
are
sucked
up
hither
.
80.
The
higher
Region
near
the
Moon
is
all
airy
,
not
fiery
,
as
it
hath
been
taken
up
,
though
falsely
,
in
the
Schools
.
There
is
the
peaceable
habitation
of
the
purest
Air
,
and
as
it
borders
upon
the
Heavenly
Region
,
so
it
approcheth
it
in
nature
,
for
it
is
not
defiled
with
the
least
●mut
of
the
lower
Abyss
.
There
is
a
temperature
in
the
highest
,
a
purity
but
little
inferiour
to
that
of
the
neighbouring
Heaven
.
In
this
place
to
fancy
a
sphear
of
fire
,
is
the
shame
of
a
Philosopher
,
which
breaking
the
Laws
of
Nature
,
would
have
long
ere
this
ruined
the
Fabrick
of
the
Universe
.
81.
The
Fire
,
as
a
fourth
Element
of
Nature
,
was
placed
in
the
highest
Region
of
the
Air
,
as
in
its
proper
sphear
,
by
the
chief
Philosophers
,
being
led
by
an
argument
,
from
order
and
by
conjecture
,
rather
than
truth
.
For
let
no
man
fancy
any
other
fire
of
Nature
than
the
celestial
Light
,
therefore
the
blessed
Philosopher
in
his
Genesis
,
makes
no
mention
of
fire
,
because
he
had
before
told
of
the
creation
of
the
Light
upon
the
first
day
,
which
is
the
genuine
fire
of
Nature
,
and
truly
he
would
else
not
have
omitted
Fire
,
if
it
had
been
a
principle
of
Nature
,
having
specified
Earth
,
Water
,
and
the
Fowls
of
the
Heavens
.
82.
Let
not
any
therefore
fancy
,
unless
sleeping
,
a
Region
of
Fire
burning
next
the
Moon
,
for
the
whole
Air
would
not
be
able
to
bear
so
great
an
abundance
of
intense
fire
,
but
it
had
long
ago
fed
upon
,
and
ruined
the
whole
Fabrick
of
the
World
,
for
whatsoever
it
falls
upon
it
feeds
upon
and
devours
,
being
the
designed
ruin
of
the
World
and
Nature
.
83.
Such
a
Devourer
of
Nature
is
not
lodged
as
an
Element
of
Nature
,
neither
above
the
Air
,
nor
below
the
Earth
.
Onely
he
doth
tyrannize
in
the
kingdom
of
Nature
,
either
in
the
height
of
the
Air
,
or
the
depths
of
the
Earth
,
or
else
being
kindled
,
upon
the
superficies
of
the
Earth
.
Therefore
Lullius
,
a
man
of
a
raised
wit
,
did
justly
account
it
amongst
the
Gyants
and
Tyrants
of
the
World
.
It
may
also
be
termed
to
be
an
Enemy
to
Nature
,
because
whatsoever
is
destructive
to
Nature
,
is
an
adversary
of
Nature
.
84.
Our
common
Fire
is
partly
natural
,
partly
artificial
.
It
may
be
man
borrowed
it
for
the
accommodation
of
life
,
and
for
his
necessity
,
from
the
Celestial
,
by
an
unition
of
the
beams
of
it
,
and
a
multiplication
of
its
vigour
,
or
else
by
attrition
or
the
collision
of
two
bodies
,
the
Spirit
of
God
suggesting
the
project
to
man
.
85.
The
Sovereign
Creatour
of
all
things
,
did
place
the
fiery
spirit
of
a
kindly
heat
in
the
Globe
of
the
Sun
to
inspire
light
,
and
an
enlivening
heat
to
the
rest
of
the
bodies
in
the
Universe
,
wherefore
many
have
thought
him
to
be
the
heart
of
the
whole
Fabrick
,
for
from
him
springs
the
principle
of
all
generation
and
life
.
He
that
searcheth
for
any
other
Element
of
fire
in
the
world
,
doth
shut
his
own
eyes
against
the
Sun
.
86.
The
source
therefore
of
the
Fire
of
Nature
,
is
seated
in
the
Sun
,
whose
heat
is
always
of
an
equality
,
and
temperate
in
it self
,
though
it
be
felt
by
us
either
greater
or
less
,
according
to
his
appropinquation
or
distance
,
or
according
to
his
direct
or
oblique
beams
,
or
according
to
the
scituation
or
nature
of
places
.
The
Sun
hath
been
elevated
by
most
Philosophers
,
as
the
Soul
of
the
World
,
breathing
in
motion
,
and
a
faculty
of
generation
to
Nature
.
87.
The
Sun
is
not
the
Eye
of
the
World
,
as
some
Ancients
termed
it
,
but
is
the
Eye
of
the
Creatour
of
the
World
,
by
which
he
doth
sensibly
view
his
sensible
creatures
,
by
which
he
conveys
to
them
the
sweetly-affecting
beams
of
his
love
,
by
which
he
renders
himself
viewable
to
them
:
For
scarcely
could
a
sensible
Nature
have
comprehended
an
insensible
Creatour
,
therefore
he
formed
for
himself
,
and
us
so
noble
a
body
roab'd
in
his
own
glory
,
whose
rays
,
that
nearest
approach
Divinity
,
are
Spirit
and
Life
.
88.
From
that
universal
Principle
of
life
,
all
the
in-bred
heat
of
Elements
or
mixed
Beings
is
derived
,
which
hath
gotten
to
be
called
by
the
name
of
Fire
,
for
wheresoever
a
free
heat
,
a
natural
motion
or
life
lodges
,
there
Nature
hath
hidden
Fire
,
as
the
principle
of
them
,
and
the
first
mover
of
the
Elements
,
by
which
the
sensible
Elements
,
or
the
Portions
of
the
World
are
elementated
,
and
receive
their
animations
,
yet
doth
it
cleave
close
to
the
womb
of
the
Earth
,
being
bound
up
by
the
Earths
density
and
coldness
,
exciting
an
Antiperistasis
.
89.
That
Fire
of
Nature
which
is
seated
in
mixt
bodies
,
hath
chosen
the
radical
moisture
,
as
its
proper
seat
,
the
principal
residence
of
which
is
in
the
heart
(
although
it
be
diffused
through
all
the
parts
of
the
body
)
as
in
the
prime
organ
of
life
,
and
the
centre
of
this
little
world
,
whence
that
Prince
of
Nature
,
as
commanding
from
its
Castle
,
doth
move
concordantly
all
the
faculties
,
and
the
rest
of
the
organs
,
and
doth
in-breathe
life
to
the
humours
of
the
mixed
Being
,
to
the
spirits
,
and
finally
to
the
whole
Elementary
Mass
.
And
being
the
Sun
,
and
Vicegerent
of
the
Sun
doth
act
all
in
this
little
,
that
the
Sun
doth
in
that
large
World
.
90.
As
the
Sun
,
being
in
the
middest
of
the
rest
of
the
Planets
,
doth
enlighten
them
with
his
light
,
replenish
them
with
his
influential
virtues
,
beget
an
harmony
of
life
by
his
enlivening
spirit
,
so
doth
the
solar
spirit
in
the
middle
of
the
Elementary
Nature
,
giveth
it
an
influential
light
,
and
gathers
the
Elements
together
in
the
work
of
Generation
and
doth
unite
and
enliven
them
.
91.
The
first
Agent
in
the
World
is
the
Fire
of
Nature
,
which
being
seated
in
the
Globe
of
the
Sun
,
doth
diffuse
that
vivifical
heat
by
means
of
his
rays
,
through
all
the
dominions
of
Nature
,
working
in
the
seeds
a
power
of
activity
,
and
setling
in
them
the
principle
of
motion
and
action
,
at
the
removal
of
which
all
motion
ceaseth
,
and
also
the
faculty
of
life
and
action
.
92.
The
heat
of
Nature
,
and
the
light
of
Nature
,
are
really
one
and
the
same
,
for
they
have
a
continual
and
uniform
effluence
from
the
same
Fountain
,
i.
the
Sun
,
but
are
distinguished
by
their
office
,
for
the
heat
is
to
penetrate
into
the
most
inward
parts
of
Nature
,
but
light
is
to
manifest
,
and
open
the
outward
parts
:
the
office
of
heat
is
to
move
the
occult
Natures
of
things
,
that
of
light
,
to
set
before
the
eyes
sensible
accidents
:
both
of
these
is
wrought
by
the
rays
of
the
Sun
.
The
Sun
therefore
is
the
first
Organ
of
Nature
,
by
whose
approach
or
distance
,
all
the
operations
of
Nature
are
variously
governed
,
intended
,
or
remitted
,
by
means
of
light
and
heat
.
93.
The
second
universal
Agent
is
that
same
light
;
not
so
immediately
issuing
from
the
Fountain
,
but
reflected
from
solid
bodies
,
inlightened
by
it
as
the
heavenly
,
yea
,
the
Earth
it self
:
for
the
light
of
the
Sun
beating
upon
those
bodies
,
gives
a
motion
to
their
dispositions
and
faculties
,
and
alters
them
,
and
diffuseth
their
several
and
different
virtues
by
the
reflection
of
his
rays
,
through
the
whole
frame
of
Heaven
and
of
our
Air
:
for
by
those
rays
,
as
by
so
many
conveyances
,
are
the
various
effects
of
several
bodies
dispersed
every where
for
the
benefit
and
harmony
of
Nature
,
which
are
called
by
us
Influences
.
These
are
the
true
and
first
Elements
of
Nature
,
which
because
they
are
spiritual
,
do
communicate
themselves
to
us
under
some
airy
,
or
also
some
watry
Nature
,
to
whose
good
act
,
as
to
the
roots
of
the
Elements
,
we
are
beholding
for
the
gift
of
every
birth
,
and
of
all
life
.
94.
Love
,
styled
by
Plato
the
Eldest
of
the
gods
,
was
breath'd
into
nature
,
begotten
by
the
Divine
Spirit
,
and
hath
the
place
of
a
Genius
in
her
dispositions
.
In
the
first
Division
of
the
World
,
betwixt
the
first
brothers
,
she
gave
the
judgement
for
the
partitions
of
their
families
,
and
after
had
alwayes
the
Praefecture
in
Generation
.
95.
The
God
of
Nature
did
fix
the
first
bond
of
Love
in
the
things
of
Nature
,
between
the
first
Matter
and
the
universal
Form
,
the
Heaven
and
the
Earth
,
Light
and
Darkness
,
Plenty
and
Poverty
,
Beauty
and
Deformity
.
The
second
degree
of
Love
from
the
first
couple
,
which
is
as
it
were
the
loving
embraces
of
the
Parents
,
issued
into
the
Elements
,
which
having
a
fraternal
tye
to
bind
them
,
have
divided
betwixt
them
the
whole
right
of
Nature
.
The
third
and
last
degree
,
is
compleated
in
mixed
bodies
,
which
excites
them
by
the
in-born
and
in-bred
sparkles
of
love
,
to
a
propagation
and
multiplication
of
their
like
.
The
Divine
Love
hath
appointed
this
treble
Love-knot
,
as
a
kind
of
Magical
tye
,
that
it
might
deliver
it self
by
traduction
into
all
and
every
part
of
his
workmanship
.
Love
is
the
Base
of
the
Universe
,
the
Cube
of
Nature
,
and
the
fastening
bond
of
things
above
and
below
.
96.
Let
those
avaunt
therefore
,
who
do
attribute
the
concordant
motions
of
Nature
to
Discord
;
for
Nature
is
peaceable
and
pleasant
in
all
her
workings
,
yea
,
she
is
delightfully
tickled
in
her
actings
.
The
very
Elements
of
things
in
their
coition
are
wholly
lost
in
love
,
that
they
may
knit
themselves
together
by
their
mutual
embraces
,
and
of
many
be
made
one
.
97.
Let
the
Academies
stand
up
,
and
tell
us
how
the
first
Matter
can
be
the
first
subject
of
contraries
,
and
how
Love
can
lye
amongst
the
brawlings
and
jarres
of
Enmity
!
or
that
eager
appetite
,
which
the
Prince
of
Philosophers
acknowledgeth
residing
in
the
heart
of
this
Matter
,
whereby
it
doth
as
earnestly
lust
for
its
form
,
as
a
man
for
a
woman
?
Will
not
those
enemies
,
constituting
the
seeds
of
Beings
and
the
mixt
bodies
,
by
their
eternal
food
,
at
length
force
Love
and
Concord
to
yield
to
their
ruine
.
98.
They
that
placed
a
lust
between
the
Matter
and
the
Form
,
and
yet
an
hatred
and
repugnancy
in
the
Matter
it self
,
and
in
the
Elements
,
in
making
these
contraries
,
have
made
themselves
so
:
for
according
to
the
dictates
of
their
School
,
the
Soul
in
all
things
generated
(
onely
man
excepted
)
is
brought
forth
out
of
the
power
and
privy
virtue
of
the
Matter
:
But
how
can
this
be
without
love
?
If
the
Matter
radically
doth
lye
under
the
dissentions
of
contraries
,
must
not
the
Form
,
which
springs
from
her
very
root
,
feel
the
same
portion
?
Nay
,
would
it
not
be
stifled
by
them
in
its
first
birth
and
cradle
?
What
man
therefore
that
stood
right
in
his
wits
,
would
acknowledge
the
rule
of
these
bandetties
,
to
be
chief
in
the
nuptials
of
Love
and
Nature
,
in
the
very
juncture
of
the
mixture
of
the
Elements
,
and
of
the
information
of
the
Matter
?
Yea
,
who
would
expect
an
uniform
,
and
not
a
monstrous
issue
from
the
heterogeneous
seed
of
opposite
parents
?
99.
Let
therefore
the
Philosopher
surcease
to
place
the
cause
of
the
alteration
of
Elements
,
of
the
corruption
and
failing
of
mixt
beings
in
the
repugnancy
of
the
Elements
,
but
rather
lay
the
fault
upon
the
penurious
weakness
of
the
first
matter
.
For
in
the
first
Chaos
.
'Twixt
moist
and
drie
there
was
no
battel
fought
,
Nor
any
enmitie
'twixt
cold
and
hot
.
It
is
indeed
the
Vulgar
conceit
that
there
was
,
whereas
onely
two
,
no
way
contrary
,
of
those
four
qualities
,
to
wit
,
Cold
and
Moisture
,
agreed
to
the
female
,
&
the
matter
,
and
were
in
it
:
The
other
two
,
which
are
Heat
and
Drought
,
which
are
masculine
and
formal
qualities
,
came
forth
out
of
the
part
of
the
informing
light
.
And
the
Earth
was
not
called
Drie
Land
before
the
drawing
off
the
Waters
,
and
the
coming
on
of
the
light
Being
,
which
was
first
moist
and
covered
with
Waters
.
100.
Therefore
certainly
reason
it self
doth
evidence
,
that
those
four
qualities
,
which
by
the
Vulgar
are
accounted
repugnant
,
are
not
extant
in
the
first
matter
,
unless
after
information
.
And
lest
she
might
endure
some
contrariety
in
its
solitude
,
she
had
other
diseases
,
to
wit
,
Darkness
,
Confusion
,
Deformity
,
Coldness
,
&
an
indigested
Moisture
,
with
an
impotency
,
which
are
all
evidences
of
a
diseas'd
and
languishing
body
:
Therefore
being
infected
from
its
creation
with
that
corruption
,
it
derived
it
down
to
its
posterity
,
lodged
in
this
lowest
and
weakest
Region
of
the
elements
.
Therefore
it
is
not
set
down
in
Genesis
of
that
Abyss
of
Darkness
,
that
it
was
very
good
,
but
reserv'd
that
gracefull
Elogie
for
the
Light
,
and
for
the
rest
that
were
created
.
101.
But
who
is
there
that
hath
the
least
dram
of
knowledge
,
will
conceive
that
this
contentious
repugnancy
did
flow
from
the
form
into
the
matter
,
after
the
union
of
the
four
qualities
in
the
matter
being
informed
?
Since
it
is
essential
to
and
the
intent
of
the
form
,
to
adde
a
perfection
to
the
matter
,
and
compleatly
to
perfect
it
into
an
harmony
and
consent
,
and
a
temperament
according
to
its
ability
.
102.
The
first
contraries
through
opposing
qualities
,
were
Light
and
Darkness
;
Light
hath
two
qualities
Heat
and
Drougth
;
Darkness
as
many
,
Cold
and
Moisture
,
wholly
opposite
each
to
other
,
because
of
their
intention
.
But
after
those
two
aged
principles
of
Nature
came
together
,
and
the
dark
material
and
female
principle
was
informed
by
the
lightsom
,
formal
and
masculine
principle
,
and
impregnated
by
the
light
,
the
whole
matter
of
the
Universe
;
and
all
the
Regions
thereof
received
this
priviledge
of
light
,
though
distinct
in
the
degrees
and
differences
:
for
that
fiery
tincture
of
the
Spirit
of
light
left
nothing
unpierced
,
and
the
four
qualities
also
at
first
being
in
their
highest
degree
,
were
brought
down
to
a
remission
in
the
informed
matter
,
and
so
closing
sweetly
,
contracted
a
fast
friendship
,
and
consented
to
a
temperature
:
and
so
being
made
friendly
,
they
were
entered
into
the
homogeneous
family
of
the
Elements
,
that
so
there
might
nothing
of
repugnancy
or
enmity
lurk
in
the
generation
of
mixt
bodies
,
whereby
the
pleasing
motion
of
Nature
might
be
disturbed
.
103.
Neither
in
nature
are
those
four
qualities
contrary
one
to
another
,
but
onely
divers
and
unlike
one
to
another
,
neither
do
they
ruin
,
but
unite
into
a
firm
league
one
with
another
:
So
Heat
and
Cold
in
a
remiss
degree
,
do
amicably
agree
and
commix
in
one
and
the
same
subject
,
that
a
middle
and
temperate
quality
,
to
wit
,
a
lukewarness
might
be
produced
.
But
if
in
the
intense
degree
they
couple
not
without
a
fight
and
combat
,
this
proceeds
from
the
excess
and
tyranny
of
the
intension
,
which
cannot
endure
two
qualities
equally
heightened
and
adverse
,
to
be
partners
and
sharers
of
one
and
the
same
Sovereignty
,
but
there
will
fall
out
a
tumult
.
But
indeed
Nature
casteth
out
intense
qualities
,
as
bastards
and
strangers
.
104.
Let
not
therefore
any
fancy
that
Nature
admits
fire
intense
into
the
family
of
her
Elements
,
for
such
a
fire
would
be
fit
for
destruction
,
not
generation
,
would
not
be
according
to
,
but
against
Nature
,
which
avoids
violent
things
,
and
delights
in
a
temperature
,
in
which
is
no
fighting
,
no
contrariety
.
For
the
Rule
of
Nature
cannot
away
with
the
rage
of
a
scorching
heat
,
or
a
wasting
cold
,
or
the
distemper
of
moist
and
drie
,
but
doth
pleasingly
lye
down
in
a
composed
temperature
.
Let
not
any
therefore
search
for
the
intense
qualities
in
the
Elements
of
things
;
he
will
find
them
in
them
either
less
or
more
remitted
.
105.
He
is
deceived
therefore
who
says
that
hot
and
cold
,
moist
and
drie
,
are
simple
contraries
.
For
the
Earth
,
which
by
Aristotle
is
laid
down
as
drie
in
the
highest
,
should
always
quarrel
with
the
Air
,
which
is
said
by
him
to
be
moist
in
the
highest
:
Also
Water
that
is
cold
in
the
highest
,
according
to
his
opinion
,
should
be
opposite
to
Fire
,
that
is
hot
in
the
highest
:
and
this
repugnancy
would
inclose
by
force
every
one
of
the
common
Elements
,
or
every
Region
of
the
World
within
the
verge
of
its
sphear
,
and
by
reason
of
this
antipathie
,
would
destroy
all
hospitality
betwixt
them
.
But
we
are
convinced
of
the
contrary
,
both
by
reason
and
experience
.
For
ditches
and
all
hollow
places
under
the
Earth
,
yea
,
the
very
bowels
and
pores
of
the
Earth
are
replenished
with
Air
,
and
the
intrinsical
moisture
of
the
Earth
,
by
which
,
as
with
their
mothers
milk
,
all
Vegetables
are
nourished
,
is
nothing
else
but
an
hot
and
moist
Air
,
cleaving
close
to
the
Earth
,
and
handing
it
as
a
nursive
and
nourishing
faculty
:
the
pores
of
the
Earth
are
the
dugs
,
and
the
airy
moisture
the
milk
,
by
which
,
she
,
the
Mother
and
Nurse
of
things
,
doth
nourish
her
off-springs
,
and
give
them
growth
.
106.
They
,
who
settle
four
Elements
in
as
many
humours
,
do
grant
,
that
Nature
being
moist
,
is
receiveable
,
yea
,
is
the
subject
of
four
Elementary
qualities
:
how
then
can
they
hold
a
contrariety
in
them
,
which
they
place
in
one
and
the
same
subject
?
For
though
those
four
humours
are
distinguished
by
their
respective
differences
,
yet
have
they
but
one
base
,
one
common
root
to
all
,
to
wit
,
Humour
:
for
yellow
choller
which
resembles
fire
,
is
no
less
an
humour
than
flegm
,
which
resembles
water
:
and
the
same
may
be
said
of
adust
Choller
and
Bloud
,
although
they
do
not
absolutely
,
but
comparatively
confound
the
four
Elements
in
a
moist
Being
.
107.
If
there
were
any
repugnancy
in
the
qualities
and
elements
of
Nature
,
the
greatest
would
be
betwixt
hot
and
cold
,
and
so
betwixt
Water
and
Fire
,
but
the
nature
of
these
are
not
adversary
,
many
generations
which
are
under
the
Waters
,
do
evidence
:
for
wheresoever
there
is
any
generation
or
life
,
there
must
be
fire
,
as
the
nearest
intrinsical
,
efficient
,
moving
and
altering
cause
of
the
matter
for
generation
:
Hence
Men
,
Beasts
,
and
the
Fowls
their
Being
have
,
And
ghastly
Monsters
rowling
on
a
wave
;
A
fiery
vigour
to
their
seeds
is
given
,
The
homage
for
their
birth
is
due
to
Heaven
.
108.
There
fore
certainly
he
will
be
in
the
right
,
who
shall
acknowledge
those
four
first
qualities
,
inborn
and
essential
to
the
things
themselves
,
and
to
their
Elements
,
to
be
apt
to
a
mixture
by
the
direction
of
Nature
,
and
not
contrary
,
for
they
are
as
it
were
four
Organs
or
instruments
which
Nature
makes
use
of
in
the
perfecting
of
her
alterations
and
generations
.
109.
Nature
sets
up
a
Potters
trade
,
for
she
is
wholly
taken
with
making
her
matter
circular
,
these
four
qualities
are
as
the
wheels
,
by
which
she
doth
by
degrees
and
wisely
inform
her
works
through
a
circular
and
slow
motion
.
110.
Of
those
four
Wheels
,
two
,
viz
,
those
of
Moist
and
Drie
,
are
most
agreeable
to
the
matter
,
because
Nature
doth
turn
and
work
the
matter
between
these
two
:
those
two
qualities
are
nearest
the
matter
,
because
more
subject
to
be
passive
,
and
to
a
change
.
But
the
other
two
,
to
wit
,
of
Hot
and
Cold
,
are
more
of
action
,
because
by
their
turns
they
alter
and
change
the
former
;
these
are
passive
,
those
active
,
&
are
as
it
were
the
active
instruments
of
Nature
,
working
upon
her
passive
matter
.
111.
Let
us
therefore
cast
off
that
tenent
of
Contraries
,
as
contrary
to
natures
concord
,
and
dash
out
it
with
a
pen
of
iron
,
with
the
good
leave
of
learning
,
from
the
depraved
table
of
Philosophy
,
and
let
us
in
the
room
of
it
,
inscribe
the
Symbole
of
Concord
,
which
Nature
doth
acknowledge
of
the
same
standing
with
her self
,
by
whose
help
the
delightfull
copulation
of
actives
with
passives
is
procured
in
every
Generation
.
112.
Those
,
who
according
to
the
flying
opinion
do
stand
for
four
Elements
contrary
each
to
other
,
do
necessarily
introduce
a
fifth
,
as
the
knot
or
bond-tye
of
concord
,
as
the
Peace-maker
,
otherwise
they
could
not
receive
any
perfect
mixture
,
or
any
temperature
in
the
work
of
generation
,
but
without
a
rudder
or
a
ruler
would
float
a
drift
through
the
vast
Ocean
of
Nature
,
never
able
to
reach
a
port
,
or
bring
forth
a
birth
:
and
so
would
they
cheat
the
common
Genius
of
Nature
of
her
proper
end
.
113.
For
these
four
being
acknowledged
by
reason
of
their
repugnant
qualities
to
keep
up
an
eternal
war
betwixt
themselves
,
cannot
be
united
or
appeased
in
the
generation
of
mixt
Beings
,
but
rather
with
their
mutual
conflict
rushing
in
,
will
procure
an
Abort
,
than
a
birth
in
Nature
,
unless
their
contrary
actings
be
composed
to
a
peaceable
love
by
the
part
of
some
fifth
heavenly
and
tempering
Nature
,
which
may
introduce
a
temperature
void
of
Hot
and
Cold
,
Drie
and
Moist
.
114.
That
fifth
Element
,
as
they
call
it
,
or
heavenly
and
incorruptible
Spirit
,
springing
from
the
light
,
motion
,
and
virtue
of
the
heavenly
bodies
upon
these
lower
Beings
,
and
preparing
the
Elements
for
motion
and
life
,
and
stopping
from
ruin
particular
individuals
,
as
far
as
their
setledness
will
permit
,
hath
merited
the
name
of
the
salt
Nature
,
the
tie
of
the
Elements
,
the
Spirit
of
the
world
,
to
be
given
it
by
the
searchers
of
occult
Philosophie
.
115.
If
there
were
any
contrariety
between
the
principles
of
things
,
certainly
it
was
between
Light
and
Darkness
,
by
reason
of
their
opposite
qualities
,
but
those
qualities
were
tempered
by
the
coition
of
both
principles
,
and
from
the
extreams
became
a
middle
temper
,
and
such
were
they
when
they
dislodged
from
the
first
,
and
went
into
the
second
principles
or
Elements
.
116
The
extreams
are
contrary
each
to
other
,
onely
by
reason
of
the
intension
of
their
opposite
qualities
,
but
those
things
that
spring
from
the
mixture
of
these
extreams
are
not
●dverse
,
because
they
are
of
a
middle
nature
,
and
the
●fflux
of
the
union
of
the
two
extreams
,
to
wit
,
of
Light
and
Darkness
.
117.
That
out
of
the
mixture
of
Contraries
,
to
wit
,
of
Light
and
Darkness
,
do
not
come
contraries
forth
but
in
a
temperature
,
is
plain
by
that
of
the
Kingly
Prophet
,
breaking
forth
into
these
words
of
the
Eternal
Light
,
He
bowed
the
Heavens
and
came
down
,
and
Darkness
was
under
his
feet
,
&c.
He
made
Darkness
his
Covert
,
his
Pavilion
in
the
middest
of
it
,
&c.
The
very
fountain
of
Eternal
Light
,
that
he
might
exhibit
the
brightnes
of
his
infinite
glory
to
mortal
eyes
,
did
wrap
it
up
in
a
cloud
and
dark
mask
,
and
brought
the
Darkness
to
the
Light
,
that
he
might
make
of
the
two
Extreams
a
moderate
light
,
and
so
allay
the
splendour
of
so
great
a
light
,
as
was
not
to
be
gazed
on
without
the
ruin
of
the
Spectatour
;
yea
,
Philosophers
do
affirm
,
the
Rain-bow
that
was
given
by
God
as
a
sign
and
token
of
a
Covenant
made
with
man
,
to
be
produced
out
of
a
mixture
of
Light
and
Darkness
,
that
so
that
Symbole
of
the
temperature
of
Gods
wrath
,
existing
out
of
contraries
,
might
be
tempered
of
various
coherent
and
friendly
colours
.
118.
Those
that
have
delivered
that
the
Earth
,
Water
,
Air
and
Fire
,
in
their
sphears
are
distinct
Elements
of
the
World
,
and
are
turned
each
into
other
,
by
mutual
reciprocation
,
did
but
slightly
look
into
the
depths
of
Nature
;
for
it
is
more
safe
to
call
them
the
compleating
parts
of
Nature
,
or
the
Shops
of
the
Elements
:
for
the
Elements
of
the
world
do
not
lye
under
our
view
or
senses
,
as
separated
in
their
proper
Regions
,
but
do
lye
hid
and
keep
close
in
their
wombs
,
till
they
come
together
in
the
generation
of
mixt
bodies
,
and
make
up
a
body
.
But
those
parts
of
the
World
,
as
so
far
mutually
different
,
can
never
have
a
conversion
in
them
,
neither
can
that
one
common
quality
,
whereby
those
natures
are
linked
together
,
beget
such
a
change
,
that
out
of
things
of
a
diverse
,
should
be
formed
a
like
nature
,
yea
,
that
they
should
be
turned
into
the
same
.
119.
If
those
four
Elements
asserted
by
them
,
do
change
and
barter
their
rooms
,
natures
and
offices
,
all
the
compact
frame
of
the
World
,
devoted
to
a
chance
and
motion
,
would
be
in
a
perpetual
fluctuation
,
which
we
know
is
established
by
God
in
a
certain
and
constant
order
and
scite
,
and
distinction
of
parts
:
For
Earth
will
quickly
be
made
Water
,
Water
Air
,
Air
Fire
,
and
so
backward
,
and
by
this
the
Centre
shall
run
out
to
Circumference
,
and
the
Circumference
run
into
the
Centre
,
the
farthest
and
the
middle
parts
of
the
World
,
shall
of
their
own
accord
remove
out
of
their
places
,
that
so
after
a
long
time
the
order
of
Nature
shall
be
inverted
,
whilest
the
top
and
the
bottom
,
and
the
bottom
and
the
top
change
places
,
and
clash
together
.
He
who
doth
fancy
this
so
fair
composure
of
a
World
,
doth
not
deserve
to
have
so
fine
a
piece
termed
a
World
,
but
a
Chaos
,
an
Abyss
,
which
Nature
,
a
friend
to
Order
,
doth
absolutely
detest
.
120.
They
which
do
say
that
those
extream
bodies
of
the
lower
World
,
Earth
and
Fire
,
(
supposing
,
not
granting
a
sphear
of
Fire
)
are
turned
into
each
other
,
do
wrong
themselves
and
truth
too
.
For
their
distant
and
repugnant
natures
do
disagree
from
such
a
change
,
for
the
heightened
cold
,
thickness
,
and
gravity
of
the
Earth
are
so
opposite
to
the
same
degree
or
heat
,
subtility
,
and
levity
in
Fire
,
that
they
can
never
be
brought
to
change
.
Besides
,
the
Earth
,
a
fixed
body
,
will
not
yield
to
fire
,
but
slighteth
its
virtue
,
if
we
may
believe
the
opinions
of
Chymists
and
common
experience
,
neither
doth
any
thing
flie
out
from
it
,
but
a
fat
and
warry
humour
,
both
of
them
not
natural
to
the
Earth
:
but
if
any
thing
is
to
be
turned
into
elementary
Fire
,
it
must
necessarily
be
light
and
volatile
,
that
it
may
be
translated
into
its
Orb
and
Nature
.
The
Earth
therefore
being
most
weighty
,
and
so
the
Centre
of
all
,
being
most
fixt
,
and
so
least
volatile
,
how
can
it
be
turned
into
Fire
,
and
be
carried
up
into
the
Sphear
of
Fire
,
or
how
can
Fre
,
the
highest
and
lightest
of
all
,
be
beaten
down
to
be
essentially
united
with
the
Earth
,
contrary
to
the
laws
of
Nature
?
It
were
a
more
easie
conversion
of
Water
and
Fire
,
because
they
are
nearer
by
one
degree
than
Earth
and
Fire
.
121
They
that
believed
,
the
exhalations
from
the
region
of
the
earth
drawn
up
into
the
Air
,
and
because
kindled
there
,
to
be
earthie
,
and
converted
into
the
Element
of
Fire
,
are
far
out
of
the
way
of
truth
,
for
they
are
not
earthie
,
but
rather
airie
natures
:
for
our
Air
being
moist
,
through
the
contagion
of
water
lying
in
the
drie
bosom
of
the
Earth
,
gather
a
fatness
,
and
by
the
consortship
of
the
Earth
,
doth
temper
the
moist
with
the
drie
,
but
when
it
exhales
through
the
pores
and
crevises
of
the
Earth
being
drawn
by
heat
,
or
else
the
abundance
of
the
matter
forcing
out
,
it
breaks
not
forth
out
of
its
prison
without
a
noise
&
crack
,
whence
proceed
earth-quakes
and
openings
not
without
much
ruin
;
that
exhalation
,
got
loose
,
doth
flie
up
into
the
region
proper
to
light
bodies
,
and
there
is
set
on
fire
,
being
digested
by
its
errant
motion
and
heat
,
more
fully
into
a
sulphureous
matter
.
Therefore
that
matter
is
not
truly
earthie
,
since
it
is
neither
ponderous
nor
cold
,
but
because
it
is
made
fat
and
combustible
by
the
concourse
of
hot
,
drie
,
and
moist
;
it
may
more
properly
be
called
the
accidental
food
of
fire
,
than
the
Fire
of
Nature
,
or
the
Elementarie
Fire
.
That
is
a
bastard
,
a
spurious
generation
,
which
for
that
very
reason
ought
not
to
have
been
placed
amongst
the
natures
,
or
been
called
by
the
names
of
Elements
;
therefore
these
Firings
are
rightly
called
by
Aristotle
,
imperfectly-mixed
things
.
The
same
we
must
conceive
of
the
smoke
of
combustibles
:
For
Smoke
being
unctious
,
doth
quickly
take
fire
,
which
is
nothing
else
but
smoke
kindled
.
122
Fire
feeds
upon
fat
and
unctious
matter
,
but
the
fat
moisture
of
the
Air
is
contempered
with
drought
,
whence
we
often
may
see
a
sulfureous
matter
,
extrinsecally
drie
and
terminated
with
drought
,
as
our
ordinarie
sulfur
,
gun-powder
,
and
the
like
;
which
though
they
seem
to
be
outwardly
drie
,
do
close
within
them
a
fat
moisture
,
and
upon
the
firing
are
resolved
into
it
.
123
And
truly
they
slip
to
purpose
,
that
have
taken
an
opinion
,
seeing
stones
and
heavie
bodies
sometimes
generated
in
the
Air
,
and
shot
down
thence
by
lightnings
,
thunders
,
and
breaking
of
the
clouds
,
that
the
Fire
turns
to
a
stone
,
or
is
converted
into
earth
,
or
have
a
conceit
,
that
the
Earth
is
carried
up
thither
.
This
is
done
far
otherwise
;
for
that
hardened
matter
was
never
fire
or
earth
,
nor
proceeded
from
the
Orb
of
Fire
(
if
there
be
any
)
or
from
the
bodie
of
the
earth
,
but
an
unctious
and
viscous
humour
,
in
a
manner
clayish
,
shut
up
in
a
cloud
as
in
a
fornace
,
is
so
hardened
and
decocted
,
as
an
earthen
vessel
by
the
heat
of
the
burning
exhalations
,
that
it
turns
a
stone
:
Hence
proceed
those
darted
Thunder-bolts
.
Such
meteors
as
these
are
the
wens
,
weaknesses
,
and
diseases
of
Nature
,
not
Elements
.
In
the
same
,
though
after
a
slower
manner
,
is
the
stone
generated
in
the
bodie
out
of
flegm
in
the
reins
or
bladder
.
For
the
Microcosm
hath
also
his
meteors
.
124
The
fire
of
nature
is
far
different
from
our
artificial
or
accidental
fire
.
The
fire
of
nature
is
double
,
either
Universal
and
Particular
,
or
Individual
.
The
Universal
is
diffused
through
all
the
parts
of
the
Universe
,
doth
sweetly
excite
and
move
the
propensive
virtues
of
the
celestial
bodies
,
doth
impregnate
and
supply
with
engendering
seed
this
Globe
of
ours
,
designed
for
the
generation
of
things
;
doth
infuse
virtues
into
the
seeds
;
doth
untwist
the
intangled
power
of
nature
;
mingles
the
Elements
;
informs
the
Matter
;
and
finally
doth
unlock
the
secret
of
Nature
:
but
the
fountain
of
it
is
in
the
Sun
,
who
as
the
Heart
of
the
World
doth
stream
forth
his
enlivening
heat
as
his
love
through
all
regions
.
But
the
particular
Fire
of
Nature
,
is
in-born
and
in-bred
in
every
mixed
bodie
,
and
individual
,
which
flows
as
a
rivulet
from
that
General
,
and
doth
work
all
things
in
this
Microcosm
or
little
World
MAN
,
according
to
an
Analogie
with
the
Sun
in
the
Macrocosm
or
greater
World
.
But
who
is
there
that
would
not
stile
our
common
fire
,
being
an
opposite
of
all
generation
,
living
onely
upon
prey
,
subsisting
upon
the
ruins
of
other
Beings
,
the
destruction
of
life
,
deputing
all
things
to
ashes
,
rather
a
foe
than
a
friend
to
nature
,
its
enemie
,
not
its
inmate
;
and
rather
the
ruin
than
the
raising
of
Life
?
But
those
fires
that
are
bred
in
the
Airie
region
,
are
rather
engendred
by
chance
,
than
by
any
intention
of
Nature
.
125
Neither
are
those
two
bodies
of
the
Earth
and
Water
,
situated
next
one
to
the
other
,
convertible
each
into
the
other
,
but
onely
by
reason
of
their
neighbourhood
are
mingled
together
;
so
that
the
Water
washeth
the
Earth
,
and
the
Earth
thickens
the
Water
;
and
hence
is
made
Clay
,
being
a
bodie
of
neither
,
but
a
middle
betwixt
both
;
which
if
resolved
by
the
force
of
fire
,
will
separate
it self
into
both
these
natures
.
The
water
flying
out
,
the
earth
settles
:
neither
will
there
be
any
conversion
of
each
into
the
other
,
for
that
cannot
be
effected
by
that
single
common
qualitie
of
cold
,
since
the
driness
and
moisture
are
not
less
powerful
to
resist
,
than
the
mutual
consent
of
cold
can
bring
them
to
a
conversion
.
Besides
the
driness
and
fixation
of
the
Earth
,
are
quite
opposite
to
the
moist
and
volatile
nature
of
the
Water
,
so
there
is
but
one
qualitie
agreeing
to
an
alteration
,
and
many
disagreeings
,
which
will
prevail
in
the
combate
.
Besides
,
here
is
the
help
of
nature
always
readie
to
conserve
it self
,
and
doth
never
incline
,
unless
upon
force
and
conquest
to
its
ruin
or
change
.
126
We
may
guess
the
whole
Globe
of
the
Earth
,
not
to
be
of
a
less
settled
nature
than
the
Heaven
,
the
Moon
,
or
the
Stars
;
for
it
,
if
it
be
the
centre
of
the
World
,
as
it
is
generally
received
,
then
certainly
the
constancie
is
not
less
necessary
to
it
than
to
the
rest
of
the
bodies
of
the
World
.
Besides
the
earth
is
the
same
without
any
essential
immutation
of
what
it
was
from
the
beginning
,
and
what
it
will
be
to
the
end
of
ages
.
But
if
it
did
suffer
any
notable
detriment
by
the
universal
deluge
in
the
general
,
or
any
accidental
in
particular
,
as
by
some
chasme
,
or
by
the
breakings
in
of
rivers
,
or
the
Sea
;
this
falls
out
by
the
supream
order
of
him
that
doth
change
at
list
,
the
laws
of
the
whole
and
every
region
:
or
by
the
discordant
harmonie
of
the
World
,
or
by
some
disease
of
some
distempered
nature
,
rather
than
by
any
propensiveness
or
viciousness
of
the
Earth
.
For
all
the
bodies
of
the
Universe
do
lie
under
their
burdens
and
diseases
,
although
they
be
diversified
according
to
the
disagreement
of
Nature
,
and
difference
of
perfection
,
yet
the
accidents
do
not
change
the
nature
and
constancie
of
them
in
respect
of
the
whole
.
Absolute
constancie
and
impassibilitie
do
onely
suit
to
God
alone
:
but
the
Heaven
,
Water
,
Earth
,
and
the
rest
of
the
bodies
of
the
Universe
shall
stand
firm
,
in
regard
of
their
essence
to
the
designed
period
of
their
age
.
127
If
any
one
of
those
four
natures
have
a
propensitie
to
conversion
,
it
will
be
strongest
in
the
mean
qualities
;
for
Water
and
Air
are
joyned
in
greater
affinitie
between
themselves
than
with
the
rest
,
or
the
others
amongst
themselves
.
For
they
seem
not
to
differ
so
much
in
their
qualities
,
as
in
the
intension
and
remission
of
them
,
not
so
much
naturally
as
accidentally
.
For
since
Water
doth
by
a
right
of
nature
challenge
to
it self
moisture
and
coldness
,
it
doth
also
communicate
them
to
the
lower
region
of
the
Air
by
way
of
commerce
,
(
for
Air
obtains
no
proper
qualitie
almost
besides
the
highest
tenuitie
,
yet
capable
of
receiving
the
rest
,
therefore
is
it
of
an
heavenly
nature
,
being
of
it self
most
temperate
,
and
not
addict
to
any
proper
qualitie
,
doth
readily
receive
and-despence
the
dispositions
,
influences
,
and
virtues
of
the
heavenly
bodies
.
)
Densitie
and
raritie
,
which
in
a
remiss
degree
are
of
kin
,
seem
to
make
the
principal
difference
between
Water
and
our
Air
;
for
which
reason
God
is
said
in
Genesis
,
to
have
separated
the
Waters
from
the
Waters
;
as
if
by
reason
of
the
unity
of
their
nature
,
it
seemed
more
truely
to
be
a
division
of
their
situation
,
than
a
mutation
in
respect
of
their
essence
.
128
Yet
these
bordering
natures
,
do
not
entertain
any
true
and
essential
reciprocation
,
but
onely
according
to
some
respect
,
not
altogether
changed
,
but
after
some
manner
▪
and
this
change
is
acted
in
the
lower
region
of
the
Air
,
which
is
bound
in
by
the
cover
of
the
clouds
,
and
reacheth
not
the
middle
,
much
less
the
highest
region
.
Water
being
rarified
into
a
vapour
flies
up
,
and
is
rather
raised
then
turned
into
Air
;
and
that
vapour
condensed
doth
resolve
,
and
fall
down
again
.
The
ancients
,
being
led
by
the
legerdemain
of
sence
,
more
than
the
light
of
reason
,
conceived
this
circulation
,
and
returning
into
it self
of
one
and
the
same
nature
,
to
be
the
turning
of
nature
into
another
:
but
it
is
found
to
be
otherwise
by
those
that
have
and
use
a
sharp
insight
into
the
depths
of
Nature
.
He
is
also
deceived
that
shall
call
the
Air
simply
a
thin
Vapour
,
because
a
Vapour
is
a
middle
and
imperfect
bodie
betwixt
the
two
Waters
,
those
above
,
and
these
below
,
betwixt
our
Water
and
Air
,
yet
it
is
neither
of
them
,
because
although
it
rarifie
,
yet
will
it
never
be
heightened
to
the
great
degree
of
the
nobilitie
of
the
Air
.
It
may
be
made
a
spurious
but
never
a
pure
Air
:
neither
will
the
refined
nature
of
the
Air
be
so
depressed
and
fall
from
its
puritie
▪
as
to
thicken
into
a
vapour
,
cloud
,
or
Water
.
For
the
right
of
Nature
never
got
that
first
separation
of
the
Waters
,
which
was
really
and
actually
done
by
that
Architect
spirit
,
and
that
the
established
bounds
of
the
parts
of
the
World
,
which
God
hath
sealed
with
an
indelible
signature
,
should
either
be
blurred
or
removed
by
any
new
confusion
.
129
But
those
that
dive
deeper
into
things
,
will
acknowledge
the
Earth
to
be
the
womb
of
the
World
,
the
vessel
of
Generation
,
the
mother
of
a
multiplied
,
and
almost
numberless
issue
,
which
being
rescued
in
the
beginning
of
the
Creation
from
the
power
of
the
covering
Waters
,
and
priviledged
to
it self
,
was
made
and
remained
drie
land
;
and
her
bodie
being
condensed
,
sunk
to
the
foundation
and
the
centre
of
the
whole
,
and
spread
out
her
lap
as
a
Parent
to
all
vegetables
,
and
all
other
creatures
;
yet
did
she
want
moisture
,
whereby
she
might
be
made
apt
for
a
fruitful
generation
.
Gods
providence
set
out
a
remedie
for
this
exigence
:
Therefore
from
the
beginning
was
the
water
made
volatile
,
that
so
it
might
be
carried
up
in
vapours
,
which
being
frozen
by
cold
in
this
cloud
,
might
by
heat
be
thawed
again
into
Waters
.
By
this
master-piece
of
Divine
providence
,
was
this
exigence
of
the
Earth
supplied
,
and
that
driness
,
which
threatened
barrenness
,
was
tempered
with
a
large
moisture
,
and
the
womb
of
our
mother
conceived
.
Therefore
onely
Water
hath
the
circulation
,
to
the
intent
that
it
might
moisten
the
bosom
of
the
Earth
,
or
more
truly
it
is
distilled
in
the
lower
region
of
the
Air
as
in
its
Alembick
;
that
so
by
often
pouring
in
,
and
reiterated
distillations
,
it
being
abounded
,
and
having
gotten
virtues
both
from
above
and
below
,
and
endued
with
that
celestial
Nectar
,
it
might
more
effectually
soften
the
bosom
of
the
Earth
,
and
endue
it
with
a
prolifical
virtue
.
The
chief
worker
of
all
,
who
maketh
use
of
the
art
of
Nature
,
hath
added
nothing
superfluous
to
his
work
,
nor
left
any
thing
defective
in
it
.
130
But
the
Water
being
the
menstruum
of
the
World
,
doth
cherish
and
contain
in
it
the
seeds
of
things
and
their
elements
;
but
she
having
this
circulation
,
the
true
and
genuine
Elements
of
things
which
are
in
the
Earth
,
as
in
the
matrix
and
vessel
of
Generation
;
and
in
the
Water
,
as
in
the
menstruum
,
are
also
whirled
about
.
In
the
vapour
therefore
,
are
the
Elements
of
the
Earth
,
the
Water
,
and
the
Air
,
&
have
their
sublimation
,
and
exuberation
with
it
.
They
are
not
the
bodies
of
Earth
,
Water
,
and
Air
,
which
have
their
proper
sphears
,
and
constitute
the
several
Regions
of
the
World
,
but
they
are
the
very
spiritual
Elements
of
Nature
,
which
lye
hid
and
inhabit
in
them
,
out
of
which
many
bodies
,
as
stones
may
be
generated
and
excocted
in
the
Air
.
For
where
all
the
Elements
well
mixt
,
do
meet
,
as
they
do
in
a
vapour
,
there
bodies
may
be
generated
;
but
when
they
find
not
a
convenient
matrix
,
as
in
the
Air
,
there
are
ingendered
imperfect
mixtures
,
not
by
reason
of
any
fault
in
the
mixture
,
but
in
the
Matrix
.
131.
The
Water
being
seated
as
middle
,
betwixt
the
Earth
and
the
Air
,
doth
trouble
both
it
by
its
flowing
,
and
always
moving
inconstancy
,
infesting
the
Air
with
a
black
soote
,
and
noisom
vapours
,
and
often
drowning
the
Earth
by
flouds
;
causing
tempests
in
the
Air
,
ruines
to
the
Earth
,
and
corruption
to
both
;
and
it
doth
assault
the
Region
of
the
one
with
its
levity
,
and
of
the
other
with
its
gravity
;
and
doth
cross
the
order
of
Nature
,
and
the
nature
of
Times
by
its
defect
or
excess
,
yea
,
doth
shake
all
her
borderers
with
her
terrible
claps
and
tumultuous
ragings
.
Her
nature
being
altogether
female
▪
the
supream
Creatour
seems
to
have
bestowed
her
on
the
World
in
the
nature
of
a
Woman
,
or
a
necessary
Evil
,
even
so
doth
she
arrogate
all
things
as
subject
to
her
,
and
turns
those
things
that
were
given
her
for
a
general
good
,
to
a
publick
ruin
.
Finally
,
it
is
the
scourge
of
divine
Justice
,
revenging
Nemeses
,
which
being
designed
to
the
vengeance
of
sin
,
doth
break
out
to
punish
,
and
sets
the
hopes
and
wealth
of
many
the
very
roots
of
pride
,
under
several
shapes
of
judgements
,
the
scoff
and
blast
of
the
world
.
132.
The
universal
Natures
,
the
more
thick
they
are
,
the
more
impure
,
the
more
endued
with
tenuity
;
the
more
purity
.
The
Earth
,
because
more
thick
than
Water
,
therefore
is
less
noble
,
and
so
Water
than
Air
;
and
Air
than
Heaven
:
and
so
the
highest
Region
of
the
Heavens
is
the
most
noble
,
because
it
is
most
subtile
.
For
it
is
an
undoubted
truth
,
that
spiritual
Natures
are
more
excellent
than
corporeal
,
and
the
more
bordering
upon
the
spiritual
Natures
,
the
more
they
draw
nigh
to
perfection
.
133.
The
foundation
of
Generation
and
Corruption
is
in
Moisture
,
for
in
both
the
travails
of
Nature
,
Moisture
,
of
all
the
Elements
,
is
the
first
patient
,
receiving
the
first
seal
of
the
form
.
The
natural
Spirits
are
easily
united
with
it
,
because
flowing
from
it
,
do
lightly
return
to
it
,
because
the
root
of
them
,
in
that
,
and
by
that
,
are
the
rest
of
the
Elements
mixed
.
The
moist
Element
hath
its
circulation
no
less
in
mixed
and
individual
bodies
,
than
in
the
World
,
both
in
the
work
of
Generation
and
of
Nutrition
,
for
it
was
Natures
pleasure
,
that
both
these
works
should
be
performed
by
the
same
instruments
of
condensation
and
rarefaction
,
and
by
the
same
means
,
to
wit
,
Spirits
.
134.
The
Earth
is
the
Vessel
of
Generation
,
Water
the
menstruum
of
Nature
,
containing
in
it
the
formal
and
seminal
virtues
,
which
it
borrows
from
the
Sun
,
the
male
and
the
formal
universal
Principle
;
from
him
is
derived
into
all
things
the
influence
of
the
fire
of
Nature
,
and
of
formal
Spirits
,
in
which
are
all
things
necessary
for
generation
,
the
in-bred
heat
being
wrapt
up
in
the
moist
:
Therefore
Hippocrates
did
rightly
affirm
,
That
these
two
Elements
,
Fire
and
Water
,
could
do
all
,
contained
all
things
in
them
:
For
from
them
do
issue
two
masculine
qualities
of
Hot
and
Drie
,
from
the
other
two
more
of
Cold
and
Moist
,
being
the
female
qualities
,
which
so
concurring
and
mixing
,
perfect
the
generation
of
mixed
bodies
.
Over
those
two
principal
Elements
,
the
two
greater
Lights
were
set
,
the
Sun
the
authour
of
Fire
,
and
the
Moon
the
Lady
of
Moisture
.
135.
Nature
perfects
the
circulation
of
the
volatile
Element
,
by
a
three-fold
action
or
instrument
,
by
Sublimation
,
Demission
or
Refusion
,
and
by
Decoction
,
which
stand
in
need
of
a
divers
temperament
.
So
doth
the
rightly
ordered
intention
of
Nature
,
wandering
through
various
motions
,
directeth
her
interrupted
actions
to
their
designed
end
,
and
attaineth
the
same
mark
,
though
it
trades
through
divers
wayes
.
136
Sublimation
is
the
conversion
of
a
moist
and
a
ponderous
nature
,
into
a
light
,
or
the
exhalation
of
it
into
a
vapour
.
The
end
and
benefit
of
it
is
three-fold
:
First
,
that
a
gross
and
impure
body
might
be
mundefied
by
attenuation
,
and
might
by
degrees
be
drawn
off
the
dregs
;
then
that
by
sublimation
it
might
gain
the
higher
virtues
,
which
continually
flow
down
.
Lastly
,
that
by
such
an
evacuation
the
Earth
might
be
disburthened
of
its
superfluous
and
loading
humours
,
which
seizing
upon
its
passages
,
do
hinder
the
action
of
the
heat
,
and
the
free
pass
of
the
natural
spirits
,
yea
,
do
violently
choak
them
.
This
drawing
away
of
the
superfluous
moisture
,
takes
away
the
cause
of
obstructions
,
and
gives
ease
to
the
squeazy
stomach
of
the
Earth
,
and
makes
it
more
fit
for
digestion
.
137.
But
the
Moisture
is
sublimated
by
the
impulsive
operation
of
heat
.
For
Nature
useth
her
fire
as
its
proper
instrument
for
rarefaction
of
moist
bodies
.
Therefore
the
Vapours
that
generates
Clouds
&
Rain
,
are
most
frequently
drawn
up
in
the
Fall
and
Spring
,
because
then
the
womb
of
the
Earth
doth
more
abound
with
hot
and
moist
;
now
Moisture
is
the
material
,
and
Heat
the
efficient
cause
of
exhalations
.
Nature
doth
shew
a
kind
of
intense
heat
in
sublimation
,
whilest
it
is
bound
in
within
the
terms
and
latitude
of
temperature
.
138.
Demission
is
the
second
wheel
of
Nature
;
in
the
work
of
Circulation
is
the
returning
of
the
spirituous
Vapour
into
a
gross
and
watry
body
:
or
the
Refusion
of
a
rarefied
and
sublimated
humour
,
being
again
condensed
,
and
its
descent
into
Earth
,
that
it
may
dilute
it
of
its
exuberant
liquour
,
and
suck
it
up
by
a
sweet
and
celestial
draught
.
139.
Nature
doth
intend
three
things
by
irrigation
.
First
,
that
it
might
not
pour
out
,
but
by
degrees
distil
its
abundant
humour
,
lest
there
fall
out
a
gulf
,
and
by
the
abundance
of
water
,
the
passage
for
the
vivifical
spirit
in
the
bowels
of
the
earth
be
dammed
up
,
and
the
intrinsecal
heat
of
the
Earth
be
extinguished
,
for
that
wise
and
righteous
Governess
doth
dispense
all
her
benefits
in
number
,
weight
and
measure
.
Secondly
,
that
it
might
distribute
the
humour
by
divers
drops
,
and
by
a
various
manner
,
to
wit
,
a
Rain
sometimes
larger
,
sometimes
less
,
sometimes
a
dew
,
sometimes
a
hoar
frost
,
sometimes
pouring
out
a
greater
,
sometimes
a
less
plenty
,
that
so
it
might
water
the
Earth
according
to
its
appetite
or
necessity
,
thirsting
for
more
or
less
.
Thirdly
,
that
these
irrigations
or
waterings
may
be
not
continual
,
but
by
turns
and
betwixt
other
works
;
for
the
Sun
doth
in
its
course
succeed
the
Showers
,
and
the
Showers
in
theirs
the
Sun
,
the
day
the
night
,
and
the
night
the
day
.
140.
The
lightest
Cold
or
the
departing
Heat
,
doth
unloose
and
make
fit
to
fall
those
vapours
that
are
brought
up
into
the
middle
Region
,
and
there
frozen
.
For
an
immoderate
heat
doth
dissipate
and
hinders
their
condensation
,
and
an
intense
heat
doth
so
knit
and
freeze
them
,
that
they
cannot
produce
a
humour
that
may
be
fit
to
fall
down
.
141.
The
last
wheel
or
action
of
the
Circulation
of
Nature
,
is
Decoction
,
which
is
nothing
else
but
the
digestion
,
ripening
,
and
conversion
into
aliment
of
a
crude
humour
instilled
on
the
bosom
of
the
Earth
.
This
seemeth
to
be
the
end
and
the
scope
of
the
others
,
because
it
is
the
release
of
their
labour
,
and
a
receiving
of
the
food
,
attained
by
the
former
labours
.
For
that
crude
humour
,
by
force
of
that
internal
heat
,
is
chewed
,
concocted
,
and
digested
by
it
,
being
as
it
were
without
motion
and
in
a
trance
,
silently
and
without
noise
,
moving
that
secret
fire
as
the
proper
instrument
of
Nature
,
that
it
may
turn
that
crude
liquour
tempered
with
driness
into
a
food
.
This
is
the
compleat
circle
of
Nature
,
which
she
rowls
round
by
various
degrees
of
labour
and
heat
.
142
These
three
operations
of
Nature
are
so
knit
together
,
and
have
such
a
relation
each
to
the
other
,
that
the
beginning
of
the
one
is
the
end
of
the
other
,
and
according
to
Natures
intention
,
they
do
in
a
necessary
order
succeed
one
another
by
turns
.
And
the
orders
of
these
vicistitudes
,
are
so
interwoven
and
linkt
together
,
as
that
combining
to
the
good
of
the
whole
,
they
do
in
their
operations
prove
serviceable
each
to
other
.
143
Yet
Nature
is
forcedly
sometimes
drawn
out
of
her
bounds
and
verges
,
and
ranges
in
an
uncertain
path
,
especially
in
the
guidance
of
the
moist
Element
,
whose
orders
being
interrupted
do
deceive
,
and
they
do
easily
as
well
as
suffer
wrong
,
by
reason
of
the
inconstancy
of
its
volatile
and
flitting
nature
,
as
also
by
reason
of
the
various
disposition
of
the
superiour
bodies
,
which
do
bend
these
things
below
,
especially
Moisture
,
and
draw
them
from
their
setled
track
,
according
to
the
beck
of
the
Sovereign
Moderatour
,
who
doth
use
them
as
Organs
and
Instruments
to
the
motion
of
the
frame
of
the
Universe
.
Hence
is
raised
the
deceitfull
and
inconstant
temperature
of
this
our
Mansion
,
and
the
changed
seasons
of
the
year
.
So
doth
the
womb
of
the
Earth
,
being
diversly
affected
,
bring
forth
either
more
plentifully
or
more
sparingly
,
generous
or
castling
births
.
So
doth
the
bordering
Air
being
either
pure
or
impure
,
produce
either
health
or
sickness
,
the
moist
Nature
rowling
and
tossing
all
things
amongst
us
.
144
The
Rule
of
our
Heavens
is
uncertain
and
deceitful
to
us
,
because
things
below
receive
their
orders
from
things
above
,
whose
natures
and
affections
are
for
the
most
part
unknown
to
us
,
yet
let
the
Philosopher
set
always
before
his
eyes
the
intention
rather
than
the
action
of
Nature
,
the
order
rather
than
the
disturbance
of
the
order
.
145
We
may
observe
the
volubility
or
flittingness
of
the
moist
Nature
,
not
onely
in
the
general
harmony
of
the
World
,
but
also
in
the
particular
of
mixed
Beings
.
For
they
are
generated
by
the
revolution
of
Moisture
,
they
are
nourished
and
grow
by
drying
,
moistening
,
and
digesting
;
wherefore
those
three
operations
of
nature
are
resembled
to
food
,
drink
,
and
sleep
,
because
meat
answers
to
driness
,
drink
to
moisture
,
and
sleep
to
concoction
.
146
Lest
man
should
dream
fancies
to
himself
,
glory
in
divers
priviledges
,
assume
to
himself
as
proper
onely
to
him
the
name
of
Microcosm
,
or
the
Worlds
lesser
draught
,
because
there
are
discernable
in
his
material
workmanship
,
an
Analogie
of
all
the
natural
motions
of
the
Microcosm
,
or
the
larger
Volume
of
the
World
,
let
him
consider
that
every
creature
,
even
a
worm
,
that
every
plant
,
even
the
weed
of
the
Sea
,
is
a
lesser
world
,
having
in
it
an
epitome
of
the
greater
.
Therefore
let
man
seek
for
a
world
out
of
himself
,
and
he
shall
find
it
every where
,
for
there
is
one
and
the
same
first
Copy
of
all
creatures
,
out
of
which
were
made
infinite
worlds
of
the
same
matter
,
yet
in
form
differenced
.
Let
therefore
man
share
humility
and
lowliness
of
spirit
,
and
attribute
to
God
glory
and
honour
.
147
The
inferiour
natures
are
leavened
by
the
superiour
:
But
the
Water
not
enduring
delay
,
doth
hast
to
meet
the
operations
of
the
Heavens
,
for
the
Air
,
giving
way
to
the
vapour
that
flies
up
to
it
,
receives
it
to
lodge
in
the
Region
of
the
Clouds
,
as
in
a
large
Hall
,
but
ere
it
comes
thither
,
its
body
being
in
a
manner
spiritualized
,
the
moist
Being
is
divested
of
its
ponderous
nature
,
that
so
it
might
by
this
addition
of
agility
,
the
sooner
compass
its
desire
,
and
enjoy
the
priviledge
of
an
ambiguous
nature
.
148
In
the
mean
time
the
Sun
,
the
Prince
of
the
celestial
Quire
,
and
the
rest
of
the
superiour
Natures
,
taking
care
of
the
inferiour
,
do
instil
by
continual
breathings
enlivening
spirits
,
as
so
many
trilling
rivulets
from
their
most
clear
and
pure
Fountains
:
But
the
Vapours
being
thin
,
and
so
swimming
in
the
Air
,
or
else
bound
up
into
a
Cloud
,
do
most
eagerly
suck
in
in
that
spiritual
Nectar
,
and
attract
it
to
them
by
a
Magnetick
virtue
,
and
having
received
it
,
they
grow
big
,
and
being
impregnated
and
quickened
with
that
ingendering
seed
,
as
being
delivered
of
their
burden
,
do
freely
fall
down
back
into
the
lap
of
the
Earth
in
some
Dew
,
hoar
Frost
,
Rain
,
or
some
other
nature
;
and
this
Mother
of
the
Elements
doth
receive
into
her
womb
the
returning
moisture
,
and
being
quickened
by
this
Heavenly
seed
,
sends
forth
in
her
due
time
innumerable
issues
,
according
to
divers
degrees
,
more
or
less
generous
,
according
to
the
goodness
of
the
seed
,
or
the
disposition
of
the
womb
:
and
the
inferiour
Waters
also
are
made
partakers
of
the
benevolence
of
the
Superiour
and
Celestial
,
because
she
goes
with
the
Earth
to
the
making
up
of
one
and
the
same
Globe
,
and
so
they
receive
joynt
and
common
benefits
.
But
by
the
nature
of
Water
is
the
fermentation
of
the
rest
of
the
Elements
.
149
But
this
ferment
or
leaven
is
a
vivifical
spirit
,
flowing
down
from
the
superiour
Natures
upon
these
inferiour
,
without
which
the
Earth
would
be
again
void
and
empty
.
For
it
is
the
seed
of
Life
,
without
which
neither
man
,
nor
any
creature
,
nor
any
growing
thing
could
enjoy
the
benefit
of
a
generation
or
life
;
for
man
lives
not
by
bread
alone
,
but
especially
by
that
Heavenly
food
by
Air
,
to
wit
,
by
such
a
spirit
so
breathed
in
,
and
fermented
.
150
The
three
material
Elements
being
remote
in
the
composition
of
things
,
do
onely
obey
God
and
Nature
,
and
come
not
under
the
laws
of
Art
,
or
of
humane
Invention
:
but
there
are
three
others
that
issue
from
the
copulation
of
these
,
which
being
extracted
by
resolution
,
do
sufficiently
shew
that
they
are
the
nearest
in
the
composition
of
mixt
Beings
,
to
wit
,
Salt
,
Sulphur
,
and
Mercury
.
And
so
it
is
manifested
,
That
there
is
a
Trinity
of
Elements
,
and
a
Signature
of
the
universal
NATURE
.
151
These
three
last
Elements
are
the
issue
of
a
three-fold
copulation
of
the
three
former
,
Mercury
of
the
mixture
of
Earth
and
Water
,
Sulphur
of
the
copulation
of
Earth
and
Air
,
Salt
produced
out
of
the
condensation
of
Air
and
Water
,
and
there
can
be
no
more
combinations
of
them
named
.
The
Fire
of
Nature
is
in
all
of
them
as
their
formal
principle
,
the
virtue
of
the
celestial
bodies
contributing
their
influence
and
co-operation
.
152
Neither
are
these
latter
produced
out
of
any
copulation
of
the
former
bodies
,
for
Mercury
comes
forth
of
an
unctious
Earth
and
clear
Water
well
diluted
and
mixt
.
Sulphur
is
generated
of
the
most
subtile
and
driest
Earth
coupled
with
the
moist
Air
;
Finally
Salt
is
congealed
of
salt
and
thick
Water
,
and
crude
Air
.
153
It
may
be
lawfull
to
affirm
that
Democritus
his
opinion
,
That
all
bodies
were
composed
out
of
Atoms
,
is
not
far
distant
from
truth
:
for
both
reason
and
experience
do
vindicate
him
from
biting
tongues
,
for
the
knowing
Philosopher
would
not
wholly
conceal
,
but
would
unfold
in
an
obscure
and
dark
term
,
the
mixture
of
the
Elements
,
which
that
it
might
be
agreeable
to
the
intention
of
Nature
,
must
necessarily
be
done
by
the
smallest
,
and
by
actually
indivisible
Beings
:
other
wise
the
Elements
could
not
combine
into
a
continuous
&
natural
body
.
Experience
teacheth
us
in
the
artifical
resolution
&
composition
of
mixt
Beings
,
which
are
tryed
by
distillations
,
that
the
perfect
mixtion
of
two
or
more
bodies
,
is
not
done
but
in
a
subtile
vapour
.
But
Nature
doth
make
her
mixtions
far
more
subtile
,
and
as
it
were
spiritual
,
which
we
may
safely
believe
was
the
opinion
of
Democritus
:
for
the
grosseness
of
bodies
is
an
impediment
to
Mixtion
,
therefore
the
more
any
thing
is
attenuated
,
the
more
apt
and
fitted
it
is
for
mixtion
.
154
The
three-fold
degree
of
Existence
in
mixt
Beings
,
doth
offer
to
us
three
supream
kinds
of
mixt
Beings
,
to
wit
,
of
Minerals
,
Vegetables
,
and
of
Animal
Beings
.
Natures
law
hath
appointed
a
Being
for
Minerals
in
the
Earth
,
for
Vegetables
in
the
Earth
and
the
Water
,
for
Animals
in
the
Earth
,
Water
,
and
Air
;
yet
to
all
the
Air
is
the
principal
food
and
foster
of
life
.
155
Minerals
,
are
thought
simply
not
to
have
an
existence
or
a
life
,
although
Metals
from
Minerals
may
be
said
to
be
endowed
with
a
principal
life
,
both
because
in
their
generation
there
is
a
kind
of
a
copulation
,
and
a
commixiton
of
a
double
seed
,
male
and
female
,
viz.
Sulphure
and
Mercurie
,
which
two
,
by
a
long
and
multiplied
circulation
,
are
turned
and
purged
,
and
being
seasoned
with
the
salt
of
Nature
,
and
fermented
by
it
,
and
being
perfectly
mixed
in
a
most
subtile
vapour
,
are
formed
into
a
clay
or
soft
mass
,
the
spirit
of
Sulphure
by
degrees
closing
in
the
Mercurie
,
at
length
that
Mass
doth
grow
hard
,
and
is
confirmed
to
a
metallick
body
.
156
As
also
,
because
perfect
Mettals
,
especially
do
contain
in
them
a
principle
of
life
,
to
wit
,
in-set
fire
infused
from
heaven
,
which
being
dulled
by
being
bound
in
with
the
hard
outside
of
the
Mettal
,
lies
hid
as
void
of
motion
,
and
as
an
enchanted
treasure
,
till
getting
libertie
by
philosophical
solution
,
and
the
subtile
artifice
of
the
work-man
,
it
doth
powerfully
display
its
refined
spirit
and
celestial
soul
,
by
a
motion
of
vegetation
,
&
in
the
issue
,
heightned
to
the
sudden
perfection
of
art
&
nature
157
Vegetables
also
are
invested
with
a
vegetative
soul
or
spirit
,
they
grow
by
a
vegetative
motion
,
and
multiply●
,
yet
want
an
animal
sence
and
motion
.
Their
seeds
are
of
an
Hermaphroditical
nature
,
for
every
particular
grain
doth
contain
in
it
a
fruitfull
seed
without
copulation
or
mixture
of
a
double
seed
,
although
in
every
kind
,
almost
,
of
Vegetables
,
experience
sheweth
,
there
are
both
sexes
to
be
found
.
158
God
also
hath
wrapt
up
in
the
seeds
of
Vegetables
,
a
secret
spirit
,
the
authour
of
generation
ennobled
with
a
special
character
,
which
is
wholly
celestial
,
and
a
ray
of
the
heavenly
light
,
void
of
corruption
,
in
which
is
preserved
the
specifical
form
under
the
bodie
of
every
individual
subsistance
,
which
being
through
corruption
resolved
&
lost
,
that
immortal
spirit
being
called
out
by
the
vivifical
and
homogeneal
heat
of
the
Sun
,
doth
rise
up
in
a
new
stalk
,
and
doth
bring
into
it
the
form
of
the
fo●mer
.
159
Animals
,
besides
their
existence
and
faculty
of
vegetation
,
do
exceed
in
a
sensitive
soul
,
which
is
in
them
the
principle
of
life
and
motion
.
Therefore
an
Animal
,
seated
in
the
highest
degree
of
things
below
,
doth
compleat
the
work
of
Nature
in
her
Elementary
kingdom
,
doth
live
properly
,
generate
properly
,
and
in
it
hath
Nature
truly
distinguished
each
Sex
,
that
from
two
,
a
third
,
to
wit
,
their
issue
might
be
produced
.
So
in
the
more
perfect
Beings
the
most
perfect
Symbole
of
the
Trinity
is
most
apparent
.
160
Man
,
the
Prince
of
all
creatures
,
and
of
the
lower
World
,
is
accounted
the
Summary
of
Universal
Nature
:
For
his
Soul
is
an
immortal
ray
of
the
Divine
Light
,
his
Body
is
a
beautified
Composure
of
the
Elements
.
The
inward
and
unperceiveable
faculties
of
the
Sense
,
by
which
man
doth
comprehend
all
things
obvious
,
are
altogether
celestial
,
and
as
it
were
Stars
,
giving
the
influence
of
knowledge
of
things
;
the
motions
and
perturbations
of
the
mind
,
are
as
it
were
the
Winds
&
Tempests
,
Lightenings
and
Thunders
;
the
Meteors
,
which
break
forth
in
the
Aerial
Region
of
the
Spirit
,
do
trouble
the
heart
and
the
bloud
.
Therefore
was
man
deservedly
called
a
Microcosm
,
and
the
accomplisht
Draught
of
the
Universe
.
161
But
not
onely
man
,
but
even
every
living
creature
,
yea
,
every
Plant
is
a
Microcosm
.
So
is
every
Grain
or
Seed
a
Chaos
,
in
which
are
the
seeds
of
the
whole
World
compendiously
bound
up
,
out
of
which
in
its
season
a
little
World
will
spring
.
162
Whatsoever
Beings
of
Natnre
have
a
perfect
mixture
and
life
,
they
have
a
body
,
spirit
,
and
soul
.
The
body
is
made
of
clay
,
in
which
are
all
things
necessary
for
the
matter
of
generation
,
for
it
is
most
agreeable
to
reason
,
that
Bodies
should
be
made
of
two
corporeal
Elements
especially
,
viz.
Earth
and
Water
.
163
The
Spirit
is
a
small
portion
of
the
purest
Air
,
or
the
Heaven
,
a
middle
nature
betwixt
the
Body
and
the
Soul
,
the
knot
and
bond
of
both
,
the
case
of
the
Soul
,
and
the
conduit
of
the
more
subtile
and
spiritual
parts
of
the
body
.
164
The
soul
or
form
of
a
mixt
body
,
is
a
spark
of
the
Fire
of
Nature
,
an
undiscernable
Ray
of
Celestial
Light
,
brought
into
act
from
the
power
of
the
seed
,
by
the
motion
of
generation
,
bound
to
an
Elementary
body
by
the
mediation
of
the
Spirit
,
giving
its
individual
Being
to
the
mixt
body
,
the
nearest
principle
and
the
efficient
cause
of
life
.
It
acts
according
to
the
disposed
matter
,
and
the
qualities
of
the
Organs
.
165
The
nature
or
from
of
the
Soul
,
because
it
is
altogether
full
of
light
in
living
creatures
especially
,
hath
so
great
a
distance
from
the
dark
and
earthy
matter
of
bodies
,
that
this
is
wholly
irrational
in
respect
of
that
,
and
this
unproportionably
more
noble
,
and
therefore
is
fastened
by
that
strictest
tye
which
Nature
makes
use
of
in
her
works
to
the
body
,
by
reason
of
the
disconveniency
and
distance
,
unless
the
conjunction
and
knot
had
been
made
by
the
virtue
and
efficacy
of
a
peculiar
and
powerfull
mean
,
therefore
did
the
provident
Creatour
assign
a
subtile
mean
,
which
is
the
Aetherial
spirit
,
which
receives
and
retains
the
begotten
from
,
and
is
the
tye
of
it
to
the
body
,
communicating
in
its
nature
with
both
.
These
things
are
to
be
conceived
to
be
spoken
of
the
celestial
Soul
of
Natural
things
,
not
of
the
Super-celestial
and
divine
Soul
of
man
,
which
notwithstanding
is
according
to
the
good
pleasure
of
the
Creatour
,
brought
into
a
consortship
with
the
body
of
man
by
natural
mediums
.
166
The
specifical
forms
from
the
first
day
of
the
Creation
,
were
imprinted
in
the
first
individual
and
particular
persons
,
by
the
character
of
the
Idaeal
copie
,
and
that
diviue
and
indelible
impress
was
according
to
the
direction
of
the
Creatour
,
by
the
way
of
generation
traduced
to
posterity
,
that
so
by
the
perpetual
succession
of
particular
individual
natures
,
the
priviledge
of
immortality
might
be
continued
in
the
kind
.
167
It
cannot
,
nor
must
be
conceived
,
that
Forms
do
generate
in
the
matter
their
like
,
for
to
generate
is
the
alone
property
of
bodies
,
but
by
an
harmonious
motion
of
their
Organs
,
they
do
by
them
dispose
the
seminal
matter
for
generation
,
and
shut
up
in
it
a
ray
of
Light
,
or
a
secret
spark
of
life
,
as
a
treasure
:
This
is
the
office
and
priviledge
of
the
Form
,
as
also
to
imprint
its
own
specifical
character
on
that
vivifical
spirit
,
wrapt
up
close
in
the
seed
,
which
in
its
set
season
,
doth
in
the
work
of
generation
by
the
engendering
heat
,
display
it self
into
a
soul
,
whether
Vegetative
or
Animal
,
so
that
what
was
a
formal
and
hidden
spirit
in
the
seed
,
is
now
a
Form
in
the
mixt
body
.
So
that
occult
thing
that
was
closed
in
the
bosom
of
Nature
,
is
now
made
manifest
,
and
brought
forth
from
a
power
to
an
act
.
168
The
Form
issues
not
forth
onely
out
of
the
power
and
virtue
of
the
seed
,
because
there
is
an
influence
of
celestial
virtues
in
the
generations
of
Beings
,
which
do
heighten
the
efficacies
of
the
matter
,
do
multiply
them
,
and
as
it
were
midwife
it
to
groaning
Nature
,
yea
,
they
do
get
into
,
and
mixe
themselves
with
,
and
bring
in
auxiliary
strength
to
the
formal
and
seminal
spirit
that
is
in
the
matter
,
which
is
also
by
its
original
,
celestial
.
169
There
do
not
onely
meet
in
the
generation
of
every
mixt
Being
,
the
corporeal
Elements
,
but
also
all
the
Virtues
,
all
the
Powers
of
Nature
in
general
,
and
these
do
contribute
something
of
their
own
;
so
are
the
parts
of
the
Universe
bound
up
together
,
that
they
have
an
unanimous
combination
for
life
,
and
couple
by
a
mutual
affection
.
170
The
natural
Forms
of
things
though
they
are
potentially
in
the
seeds
,
yet
are
they
neither
of
,
nor
generated
by
the
substance
of
the
lower
Elements
,
for
they
have
their
rise
from
a
more
noble
spring
,
their
original
is
from
Heaven
,
for
their
father
is
the
Sun
,
the
heavenly
Nature
the
bond
whereby
these
matters
are
knit
together
.
171
The
specifical
Forms
of
mixt
Beings
have
within
themselves
closed
a
dark
kind
of
knowledge
of
their
original
,
and
are
carried
up
by
their
own
strength
,
and
by
a
secret
motion
,
like
unto
Waters
,
to
the
height
of
their
Fountain
head
.
So
the
Soul
of
man
being
derived
from
the
divine
Spring
of
the
uncreated
Light
,
is
reflected
to
the
same
by
the
sharp
sight
of
his
mind
,
and
by
the
soaring
contemplations
of
his
soul
,
but
the
forms
of
other
living
creatures
being
taken
out
of
the
privy
Treasury
of
the
Heavens
and
the
Sun
,
do
by
the
instinct
of
Nature
,
and
by
a
weak
kind
of
reminiscency
,
glance
back
thither
.
Hence
we
may
observe
the
frequent
Prognosticks
of
several
creatures
concerning
the
courses
of
the
Sun
,
and
the
changes
of
the
Heavens
.
But
the
forms
of
Vegetables
,
being
for
the
most
part
airy
and
inspired
from
the
lowest
Region
of
our
Air
,
therefore
they
are
not
able
to
extend
or
reach
forth
their
power
,
or
faculties
beyond
it
,
they
do
,
according
to
their
ability
,
lift
up
their
heads
into
the
Air
,
as
willing
to
visit
their
Countrey
,
but
they
are
stopped
so
,
as
that
they
are
not
able
to
pass
the
narrow
confines
of
their
bodies
,
wanting
the
sense
and
life
of
a
Soul
,
because
there
is
so
little
of
the
Suns
virtue
in
them
,
as
will
not
carry
them
above
the
motion
of
a
Vegetation
.
For
in
the
order
of
creation
,
the
Vegetables
were
first
before
the
Sun
,
wherefore
creatures
are
not
equally
indebted
to
him
for
their
originals
,
and
the
aged
principles
of
their
life
,
but
must
acknowledge
them
received
from
the
lightsom
Air
,
as
a
nearer
Agent
.
For
the
disposition
of
their
matter
was
adjudged
by
Nature
as
too
weak
to
receive
so
sublime
a
form
.
172
But
for
Stones
,
since
they
are
not
so
much
generated
out
of
a
true
mixture
of
the
Elements
,
as
from
a
concourse
of
Earth
and
Water
,
by
an
external
force
of
Heat
and
Cold
,
they
are
decocted
as
an
earthen
Work
or
vessel
,
therefore
they
are
altogether
senseless
,
having
borrowed
a
feeble
form
from
the
dark
and
cold
nature
of
the
Earth
and
Water
.
173
Concerning
precious
Stones
and
Gems
,
we
must
conceive
otherwise
,
for
they
derive
their
forms
from
the
Chrystal
Fouutains
of
the
Heavens
and
the
Sun
,
and
their
bodies
are
the
purest
drops
of
a
refined
dew
,
engendered
by
celestial
influences
,
and
as
it
were
the
congealed
tears
of
of
Heaven
,
whence
they
possess
and
contain
many
sublime
virtues
.
174
But
the
matter
of
Metals
,
because
it
is
watry
and
earthy
,
and
most
compacted
,
by
reason
of
the
principal
&
subtile
commixtion
of
weighty
Elements
,
is
therefore
heavy
and
exceedingly
ponderous
,
and
of
it self
capable
of
no
motion
:
but
because
it
is
sublimated
and
mundefied
by
the
wonderfull
artifice
of
Nature
,
in
an
earthy
and
stony
Matrix
,
as
in
a
Limbick
,
and
its
mixture
is
compleated
in
a
most
thin
vapour
,
by
reiterated
distillations
,
that
by
reason
of
its
exceeding
subtility
and
exuberancy
,
the
influential
helps
of
the
Sun
and
the
Heavens
,
get
in
and
mix
with
it
,
especially
in
the
generation
of
perfect
mettals
;
for
this
cause
,
though
they
fetch
their
bodies
from
Water
and
Earth
,
yet
Nature
performing
the
office
of
workman
,
doth
so
ingeniously
make
up
the
bodies
,
especially
of
a
perfect
mettal
,
that
it
delivers
them
to
the
heavenly
Deities
,
as
those
that
deserve
to
be
informed
with
the
most
eminent
form
.
It
is
a
work
of
long
travail
,
but
an
absolute
one
,
&
heightned
to
the
utmost
of
Natures
actings
,
in
which
Heaven
and
Earth
seem
rather
to
copulate
,
than
to
consent
.
But
the
formal
spirits
of
mettals
being
bound
up
in
a
hard
cover
,
do
stick
immoveable
,
till
released
of
their
bands
by
Philosophical
Fire
,
they
do
produce
by
their
heavenly
Seed
in
their
matter
,
that
noble
son
of
the
Sun
,
and
at
length
that
Quint-essence
of
admirable
Virtue
,
in
which
the
Heavens
seem
to
lodge
with
,
and
come
down
to
us
.
175
It
was
provided
by
the
Decree
of
the
supream
Creatour
,
that
a
Nature
more
noble
should
not
degenerate
into
one
less
noble
,
or
that
one
more
eminent
,
into
a
nature
that
is
more
base
,
or
that
it
should
,
abjuring
its
native
priviledge
of
birth-right
,
come
under
a
servile
vassalage
.
Superiour
Beings
are
coupled
with
these
below
,
and
those
of
greater
power
do
communicate
themselves
with
those
of
a
less
,
that
they
may
inform
and
compleat
them
by
their
emissary
spirits
,
which
notwithstanding
in
this
do
no
way
derogate
from
their
stock
or
kind
.
Nay
,
when
they
work
themselves
into
the
seeds
of
things
,
or
also
into
mixed
Beings
,
they
subject
not
themselves
to
a
bondage
,
but
do
attain
a
new
honour
and
priviledged
power
.
For
every
mixt
Being
of
whatsoever
kind
it
is
,
is
a
kind
of
an
Empire
,
yea
the
whole
world
,
who
hath
a
spiritual
form
of
her
own
to
rule
her
,
whose
office
it
is
to
have
dominion
over
the
organs
and
faculties
of
Nature
,
yea
over
the
whole
frame
,
so
that
that
,
which
being
void
and
without
distinction
,
did
drift
it
rowling
hither
and
thither
in
the
vast
Ocean
of
Nature
,
is
now
called
to
an
Empire
.
176
The
formal
act
of
the
first
matter
,
as
also
of
the
Elements
,
doth
inform
nothing
besides
the
verie
principles
of
Nature
,
therefore
the
specifical
form
doth
constitute
a
perfect
mixt
Being
,
neither
is
it
to
be
thought
to
contain
any
more
forms
,
since
the
very
Elements
in
their
mixtion
,
have
the
charge
of
the
fashioning
,
not
of
the
informing
of
the
bodie
.
177
It
is
most
probable
,
that
the
virtue
of
multiplication
,
which
lyes
in
the
seeds
of
Beings
,
doth
not
flow
from
the
Elementary
matter
as
its
efficient
cause
,
but
from
a
celestial
form
:
for
to
multiply
,
is
the
most
natural
and
proper
action
of
light
,
for
from
one
ray
are
almost
an
infinite
number
darted
forth
;
from
whence
it
proceeds
,
that
the
Sun
,
who
is
the
Fountain
of
immortal
Light
,
is
also
in
nature
the
first
efficient
cause
of
generation
and
multiplication
:
that
therefore
every
form
receives
a
natural
power
of
multiplication
from
the
celestial
light
,
is
prov'd
by
this
weighty
Argument
,
because
it
is
lightfull
and
furnished
with
its
native
endowments
,
Ergo
multiplying
;
It
is
lightfull
,
because
it
doth
enlighten
with
its
rays
the
sensitive
and
imaginative
faculties
in
creatures
,
that
so
out
of
that
double
faculty
,
springs
a
double
apprehension
&
knowledge
of
things
;
an
external
by
the
senses
,
an
internal
by
imagination
;
but
all
knowledge
is
a
light
,
as
all
ignorance
is
a
darkness
:
but
there
peeps
up
some
enlightening
and
lightsomness
,
when
there
is
an
apprehension
of
the
images
of
things
,
and
when
that
,
which
lay
unknown
in
the
dark
,
is
now
manifested
by
a
light
of
knowledge
,
for
it
is
onely
by
the
good
office
of
light
,
that
obscure
things
receive
a
revelation
.
God
did
adde
to
man
a
third
light
,
to
wit
,
his
Understanding
,
by
the
help
of
which
he
attains
by
their
causes
,
a
far
more
perfect
way
of
knowledge
.
All
these
things
are
produced
by
the
operation
of
light
,
and
of
a
perspicuity
flowing
out
of
an
enlightened
Soul
.
This
last
action
of
light
is
onely
proper
to
man
,
the
two
former
are
shared
with
beasts
as
well
as
by
him
,
for
their
souls
are
also
partakers
of
celestial
light
.
Therefore
reason
doth
convince
,
that
the
virtue
of
multiplication
in
the
individual
Beings
of
Animals
and
Vegetables
,
doth
proceed
from
the
Souls
multiplication
of
light
,
and
that
some
rays
of
it
are
included
in
the
seed
with
the
Aetherial
spirit
,
until
at
length
they
are
set
upon
the
rising
of
the
Sun
of
Life
.
178
Light
and
Darkness
are
the
principles
of
Life
and
Death
,
for
the
rays
of
Light
are
the
forms
of
mixt
Beings
,
their
bodies
a
dark
Abyss
.
By
Light
all
things
live
,
yea
Light
is
life
;
but
those
that
loose
their
life
,
loose
their
light
,
and
are
hurried
into
their
former
darkness
,
in
which
they
lay
close
and
hidden
,
before
they
were
drawn
to
light
by
the
fatal
wheel
of
Predestination
.
179
The
specifical
forms
of
Animals
,
as
also
of
Vegetables
,
are
rational
,
though
not
after
the
manner
of
men
,
but
after
a
property
of
their
own
,
according
to
the
virtues
and
impress
of
their
nature
.
For
they
have
their
vital
endowments
,
their
cognizances
,
knowledge
,
and
their
predestinations
.
The
vital
endowments
of
Vegetables
,
are
an
endeavour
of
generating
the
like
,
the
multiplying
virtues
,
nutritive
,
augmenting
,
motive
and
sensitive
,
and
the
like
.
But
their
knowledge
is
experienced
by
their
wise
fore-knowledge
of
times
,
their
strict
observation
of
change
,
as
of
the
orders
of
Nature
,
in
a
variety
agreeable
to
the
motion
of
the
Sun
and
Heaven
,
in
the
fastening
the
Roots
,
the
erecting
the
Stalk
,
spreading
the
Branches
,
in
the
opening
the
Leaves
and
the
Flowers
,
in
the
forming
the
Fruit
,
in
their
beautifying
,
in
their
ripening
,
in
the
transmutations
of
Elements
into
aliments
,
in
the
inspiring
of
a
vivifical
virtue
into
the
Seeds
;
lastly
,
in
constituting
a
various
difference
of
Nature
and
parts
,
according
to
the
benign
or
malign
concurrence
of
the
Sun
or
Soil
.
180
That
the
souls
of
Bruits
are
endowed
with
knowledge
,
is
sufficiently
,
by
their
copulations
and
generations
upon
set
times
,
their
just
distributions
in
the
forming
and
nourishing
of
the
parts
of
the
individual
Beings
,
the
distinct
offices
of
those
parts
free
from
any
confusion
,
the
various
motions
of
their
souls
,
the
nimble
faculties
of
their
senses
,
the
secret
spirits
,
harmoniously
moving
the
members
as
organs
,
their
proneness
to
discipline
,
their
obsequious
reverence
to
their
Masters
,
the
presaging
instinct
of
things
to
come
;
in
most
a
devout
worship
,
an
art
in
getting
their
provision
,
in
choice
of
their
raunges
,
providing
their
fence
,
their
prudence
in
the
avoiding
dangers
,
and
the
rest
actions
so
agreeable
to
knowledge
and
reason
,
bestowed
upon
them
by
Nature
.
But
Nature
in
every
individual
,
is
nothing
else
but
the
form
it self
,
which
is
the
principle
of
motion
,
and
rest
of
action
,
and
life
to
it
,
in
which
it
is
,
to
which
is
committed
the
charge
,
direction
and
conservation
of
its
body
,
as
a
Ship
to
a
Pilot.
181
But
who
will
deny
the
certain
predestination
of
Times
for
the
birth
of
things
,
unless
he
fancy
a
confusion
and
disorder
in
the
Nature
of
the
Universe
,
for
she
draws
forth
all
those
things
out
of
her
bosom
,
according
to
setled
and
fore-appointed
order
,
for
she
had
a
prescript
from
her
Maker
for
the
Law
of
Order
,
and
the
times
of
production
;
their
quickening
,
birth
,
life
and
death
have
their
set
times
,
and
do
fulfil
their
designed
seasons
;
those
things
that
either
this
or
that
year
receive
their
Being
,
or
return
to
darkness
,
are
pre-ordained
to
it
,
which
pre
ordination
,
Nature
,
Gods
Vicegerent
in
the
rule
of
the
Universe
,
doth
fore-know
by
the
suggestion
of
the
Divine
Spirit
,
that
she
might
be
ministerial
to
the
compassing
of
it
;
neither
do
those
things
casually
fall
out
,
but
they
have
a
necessary
,
though
unknown
cause
,
yet
the
Grand
Ruler
of
all
is
not
comprized
within
the
Law
of
Necessity
,
but
appoints
all
things
,
and
changeth
them
according
to
his
own
will
.
He
it
is
that
decrees
concerning
all
,
even
the
least
things
,
whose
Decrees
want
neither
certainty
nor
order
.
Therefore
that
Order
,
that
runs
through
the
series
and
succession
of
things
&
times
,
hath
the
law
of
its
necessity
from
the
divine
Decrees
.
182
As
all
things
which
afterwards
were
actually
produced
and
separated
,
in
respect
of
their
matter
were
potentially
in
the
Chaos
,
so
all
individuals
before
they
come
to
light
,
are
in
the
World
in
their
matter
and
potentiality
,
and
will
in
their
time
and
order
come
forth
and
break
into
act
,
but
when
they
fail
and
die
,
they
return
as
Rivers
into
the
Sea
,
into
that
general
Mass
from
whence
they
came
,
every
Nature
recovering
its
proper
Region
,
and
being
to
be
brought
again
and
again
into
Natures
shop
▪
are
wrought
into
new
Beings
upon
her
Anvile
.
It
may
be
this
was
that
opinion
of
the
Pythagoreans
,
therefore
exploded
,
because
not
comprehended
concerning
their
Tenet
of
Transanimation
.
183
When
the
mixt
body
is
dissolved
,
and
the
corruption
of
the
frail
Elements
come
to
a
loss
,
the
Aetherial
nature
returns
to
its
native
home
,
and
there
is
nothing
left
in
the
carkass
but
a
perturbation
and
confusion
of
the
Elements
,
having
lost
their
Governour
,
then
there
reigns
nothing
but
corruption
,
death
,
and
darkness
in
the
widowed
matter
,
untill
she
through
corruption
be
made
fit
for
generation
,
and
the
virtue
of
Heaven
do
again
flow
down
into
the
matter
thus
disposed
,
and
gathering
and
mingling
the
wandering
Elements
,
do
re-kindle
the
weak
light
of
a
new
form
,
which
at
length
breaks
forth
,
the
forces
of
the
Elements
being
corroborated
,
and
so
compleats
the
new
mixture
.
184
In
that
corruption
which
tends
to
generation
,
which
is
a
corruption
in
the
mean
,
and
is
done
with
the
conservation
of
the
specifical
form
potentially
inherent
in
the
seed
or
matter
,
that
sublime
spirit
departs
not
,
but
being
weak
and
impotent
,
is
excited
by
external
heat
,
and
begins
to
move
,
and
withal
give
motion
to
the
matter
,
till
at
length
it
works
more
vigorously
,
and
gives
information
to
the
perfectly
mixed
body
.
185
The
Elements
as
well
as
the
Aliments
of
Nature
,
do
begin
their
generation
and
nutrition
,
which
are
in
most
respects
the
same
from
Corruption
.
For
both
must
necessarily
be
putrified
,
and
by
putrefaction
be
resolved
into
a
moist
,
and
as
it
were
a
first
matter
,
then
is
there
made
a
Chaos
,
in
which
are
all
things
necessary
for
generation
and
nutrition
.
So
doth
the
birth
and
repair
of
every
Microcosm
bear
with
an
Analogical
resemblance
with
the
creation
and
conservation
of
the
Macrocosm
.
186
The
insensible
seeds
of
things
,
and
those
mixed
bodies
which
are
begot
from
them
,
do
consist
of
a
threefold
Nature
,
of
a
Celestial
,
Elementary
,
and
Mixt
Nature
.
The
Celestial
is
a
ray
of
the
Light
of
the
Sun
,
endued
with
all
heavenly
vigour
,
the
principle
of
action
,
motion
,
generation
and
life
,
by
whose
help
the
seeds
,
by
their
renewed
vigour
,
do
resemble
the
constant
permanency
of
the
Stars
,
and
being
in
a
manner
as
so
many
immortal
grafts
of
celestial
plants
,
ingrafted
upon
corruptible
nature
,
as
upon
a
strange
stock
,
do
by
a
kind
of
an
eternal
succession
,
vindicate
it
from
death
:
The
Elementary
,
corporeal
and
sensible
portion
,
which
in
creatures
is
called
the
Sperm
,
is
the
Case
and
keeper
of
the
seed
,
which
putrifies
and
is
corrupted
,
and
generates
an
invisible
seed
.
The
Radical
Moisture
,
or
the
Ferment
of
Nature
,
in
which
lyes
the
spirit
,
is
a
middle
substance
,
coupling
the
Celestial
and
Elementary
,
in
the
material
part
answering
the
Elements
;
in
the
spiritual
,
the
Form
.
Like
the
Day-break
,
whose
cheek
being
covered
with
a
duskie
light
,
doth
knit
together
the
two
extreams
of
Light
and
Darkness
,
and
being
neither
,
doth
hold
forth
a
mixture
of
both
.
187
Life
is
an
harmonical
act
,
proceeding
from
the
copulation
of
the
Matter
and
the
Form
,
constituting
the
perfect
Being
of
an
individual
nature
.
Death
is
the
term
or
end
of
this
act
,
the
separation
of
the
matter
and
form
,
and
a
resolution
of
the
mixt
body
.
188
These
mixt
bodies
have
the
roots
of
their
generation
and
life
in
Heaven
,
from
whence
springs
their
Causes
and
Principles
,
whence
also
as
inverted
Trees
,
they
do
suck
their
juice
and
aliment
.
Neither
is
it
suitable
for
the
Understanding
,
to
be
envassaled
to
the
Rule
of
the
Senses
,
which
comprehend
nothing
but
what
is
sensible
.
But
the
mind
rangeth
far
abroad
beyond
the
Cloysters
of
the
Senses
,
and
searcheth
to
a
greater
height
,
for
the
hunting
out
of
the
bounds
of
Nature
.
The
bodies
are
as
it
were
the
barks
,
the
grosser
parts
of
the
Elements
the
accidents
of
things
,
under
which
lye
hid
the
pure
and
sprightly
Essences
,
which
acknowledge
not
the
subjection
and
censure
of
the
Senses
,
and
which
it
was
a
necessity
to
cloth
under
a
dark
Cloud
,
that
they
might
pass
from
their
heavenly
,
to
their
earthly
province
of
the
corporeal
Beings
.
The
supream
Creatour
of
Nature
enacted
this
copulation
of
spirituals
with
corporeals
,
whereby
his
uncreated
spirit
communicating
it self
,
first
to
the
more
spiritual
and
simple
Natures
,
might
be
conveyed
through
them
,
as
by
so
many
conduits
,
to
corporeal
Beings
,
and
in
this
manner
diffusing
it self
gradually
and
orderly
,
through
all
the
Regions
of
the
World
,
through
all
and
every
Being
,
doth
sustain
all
things
by
the
Divine
presence
,
as
also
that
by
a
sensible
creature
,
the
insensible
CREATOUR
might
be
apprehended
through
corporeal
and
sensible
resemblances
.
189
Whatsoever
lives
either
an
Animal
or
Vegetable
life
,
stands
in
need
of
food
,
that
the
natural
spirits
might
be
recruited
,
which
do
continually
slide
forth
through
the
pores
,
and
that
so
the
loss
of
Nature
might
have
a
successive
repair
.
For
the
nourishing
juice
is
made
by
the
more
succulent
substance
of
the
meat
,
whereby
the
parts
and
humours
of
the
body
are
re-inforced
.
The
radical
Moisture
is
renewed
out
of
the
purer
portion
of
the
humours
,
especially
of
the
bloud
,
the
celestial
influence
intermingling
it self
by
respiration
with
it
.
190
Living
things
have
a
two-fold
nourishment
,
to
wit
,
a
Corporeal
and
a
Spiritual
,
the
former
being
of
small
avail
to
life
without
the
latter
.
For
Vegetables
do
evidently
referre
the
benefit
of
their
increase
and
nourishment
no
less
to
the
Air
and
Heaven
,
than
to
the
Earth
:
yea
the
Earth
it self
,
unless
suckled
with
the
milk
of
Heaven
,
would
quickly
find
her
own
breast
to
flag
drie
,
this
that
holy
Diver
into
Natures
secrets
,
when
he
blessed
Joseph
,
doth
thus
express
:
Blest
be
the
Lord
for
his
Earth
,
for
the
apples
of
Heaven
,
for
the
Dew
,
and
for
the
Deep
that
coucheth
beneath
,
for
the
pleasant
apples
of
the
Sun
and
of
the
Moon
,
for
the
top
of
the
everlasting
Mountains
,
for
the
fruits
of
the
eternal
Hills
,
&c.
By
which
mystical
speech
,
the
Prophet
fore-ensureth
the
Earths
plenty
,
by
the
abundant
influence
of
the
Sun
,
Moon
,
and
of
the
rest
of
the
celestial
bodies
.
191
That
spiritual
Diet
,
as
far
as
it
conduceth
to
the
life
of
creatures
,
is
acknowledged
by
every
vulgar
capacity
,
that
sees
the
renewed
respiration
,
and
the
frequent
sucking
in
of
the
external
Air
.
For
not
onely
according
to
the
opinion
of
ordinary
Physicians
,
hath
Nature
so
workmanlike
framed
those
bellows
,
bordering
upon
the
heart
to
cool
it
,
but
also
that
by
their
continued
fanning
,
they
might
breath
in
an
aethereal
Air
,
and
hand
to
it
celestial
spirits
,
that
so
by
their
recruits
the
vital
spirits
may
be
kept
in
repair
,
and
be
alwayes
multiplied
.
192
Philosophers
do
not
onely
call
those
spiritual
Natures
,
which
being
created
without
matter
,
are
onely
comprehended
by
the
Understanding
,
as
the
intelligencies
,
Angels
▪
and
Devils
are
accounted
to
be
:
but
also
those
that
,
which
although
they
have
their
original
from
matter
,
yet
in
respect
of
their
great
tenuity
&
nobility
,
do
not
subject
themselvs
to
the
search
of
the
Senses
,
and
nearer
approching
to
spiritual
Beings
,
are
rather
under
stood
by
reason
,
than
found
by
sense
Such
is
the
pure
part
of
the
Air
,
such
are
the
influencies
of
heavenly
bodies
,
such
the
in-set
fire
and
seminal
virtues
,
such
the
vegetable
spirits
,
such
the
animal
,
and
the
vital
,
and
the
like
,
in
which
consists
the
very
nature
of
Beings
,
than
in
grosser
bodies
.
Such
like
natures
spring
from
Heaven
,
and
in
relation
to
sensibles
,
do
assume
to
themselves
the
name
and
right
of
spirits
.
193
It
is
suitable
that
we
should
give
the
Fire
of
Nature
a
place
amongst
the
spiritual
Beings
,
for
in
it self
it
is
not
perceivable
by
any
sense
,
but
discovers
it self
onely
in
bodies
,
by
heat
and
other
effects
and
accidents
.
This
is
apparent
in
living
creatures
,
into
which
by
this
unperceiveable
fire
,
is
infused
a
sensible
heat
,
and
that
Fire
with
the
life
stealing
away
,
the
Elementary
body
or
the
carkass
,
yet
the
mixed
being
dissolved
,
remains
sound
and
unhurt
.
In
Vegetables
,
because
this
Fire
is
weaker
,
it
doth
elude
the
sense
,
and
is
not
to
be
perceived
by
any
heat
.
194
Reason
also
convinceth
,
that
our
common
Fire
is
to
be
sorted
amongst
the
spiritual
,
rather
than
corporeal
Beings
.
For
if
it
were
corporeal
,
it
should
have
from
it self
a
peculiar
and
inseparable
body
,
no
less
than
Earth
,
Water
,
or
Air
,
and
the
rest
of
the
sensible
Natures
,
which
do
consist
and
are
bounded
within
their
proper
bodies
,
which
do
exist
in
them
and
by
them
,
which
do
act
according
to
their
virtues
,
and
produce
them
to
the
Senses
.
But
Fire
hath
not
a
peculiar
and
sensible
body
,
lodgeth
onely
in
anothers
,
for
a
Coal
is
not
Fire
,
but
Wood
fired
,
neither
is
the
flame
Fire
,
but
smoke
inflamed
;
finally
,
that
Robber
onely
feeds
upon
what
is
not
his
own
,
lives
upon
the
prey
,
and
is
extinguished
when
this
fails
,
having
nothing
in
it self
to
feed
it
.
Besides
,
a
body
super-added
to
another
body
,
doth
augment
the
quantity
of
it
,
but
this
not
found
in
fire
put
into
wood
or
smoke
,
for
the
smoke
or
wood
is
no
way
increased
by
the
accession
of
fire
in
their
quantities
,
from
which
it
is
evident
,
that
a
fiery
spirit
rather
than
a
body
,
doth
invade
the
wood
or
smoke
.
A
sword
melted
,
the
scabbard
being
untouch't
,
the
bones
shattered
by
the
fiery
bolt
of
Thunder
,
and
yet
the
flesh
unhurt
,
do
sufficiently
argue
the
spiritual
nature
,
even
of
that
thundering
fire
.
Yet
we
must
know
that
Fire
is
not
wholly
immaterial
,
for
it
hath
a
matter
,
though
a
very
subtile
and
light
one
,
whereby
it
cleaves
to
the
encompassing
air
,
whereby
it
may
be
kept
in
by
a
more
gross
body
.
Yet
doth
it
rather
deserve
the
name
of
a
spirit
,
than
of
a
body
,
because
it
hath
not
a
sensible
quantity
,
neither
can
it
be
comprehended
,
but
when
it
is
arrayed
in
another
body
.
195
For
Light
the
original
of
it
doth
evince
,
that
it
ought
to
be
seated
amongst
those
things
that
are
truly
spiritual
.
There
was
no
light
but
in
God
before
the
informing
of
the
first
matter
,
&
the
birth
of
the
world
.
But
when
Nature
received
her
Being
,
then
began
there
a
spiritual
light
to
issue
forth
from
the
fiery
spirit
of
God
upon
the
matter
,
and
there
to
settle
as
in
its
lamp
,
and
this
was
the
creation
and
original
of
Light
:
that
was
the
first
act
of
the
Deity
upon
the
matter
;
the
first
copulation
of
the
Creatour
with
the
creature
,
of
a
spirit
with
a
body
.
Therefore
the
first
informing
Light
,
was
a
meer
Spirit
,
which
did
kindle
with
its
fiery
virtue
,
as
with
heat
,
the
nearest
matter
,
being
exceedingly
rarefied
by
its
spiritual
Light
,
and
so
were
the
darkness
converted
to
light
.
The
Heaven
,
being
distinguished
by
the
first
light
,
although
it
be
not
material
and
fiery
,
yet
is
nevertheless
invisible
,
because
in
respect
of
the
matter
,
it
is
brought
to
the
highest
degree
of
tenuity
,
and
in
respect
of
its
form
,
is
endowed
with
spirituality
.
But
the
Light
that
was
scattered
in
the
middle
Heaven
,
being
bounded
into
a
narrower
compass
,
was
cast
into
the
Globe
of
the
Sun
,
which
was
necessarily
to
be
formed
into
a
kind
of
a
thick
body
,
as
it
were
into
a
smoke
fit
to
be
kindled
,
yet
not
combustible
,
that
so
it
might
be
setled
,
being
kindled
by
that
immortal
Light
,
and
be
in
the
room
of
the
general
Lamp
of
Nature
,
or
as
a
fiery
Mass
.
The
light
of
the
Sun
therefore
is
nothing
else
but
a
lightsome
spirit
,
deriving
its
rise
from
the
Spirit
of
eternal
Light
,
gathered
in
,
and
inseparably
cleaving
to
the
body
of
the
Sun
,
and
made
sensible
by
reason
of
the
thickness
of
the
body
,
communicating
to
all
the
natures
of
the
Universe
,
light
,
and
a
manifold
virtue
:
constituting
the
spirit
of
the
World
by
its
non-intermitted
influence
:
and
bound
up
in
a
body
for
the
good
and
welfare
of
the
corporeal
Nature
.
196
Yet
the
Sun-beams
that
are
perceivable
by
our
eyes
,
are
not
pure
spirits
,
for
issuing
continually
from
the
Sun
,
have
their
progress
,
being
clothed
with
the
encompassing
Air
.
They
are
therefore
nothing
else
but
a
continued
flowing
forth
of
the
spirit
of
Light
,
which
springing
forth
as
so
many
rivulets
from
their
Eternal
Fountain
,
and
working
themselves
into
the
aetherial
Nature
,
as
a
flame
into
a
most
thin
smoke
,
do
over-spread
the
whole
face
of
the
Universal
World
with
their
light
.
197
It
is
natural
to
Light
to
flow
continually
from
its
Fountain
.
We
call
those
Rays
issuing
forth
,
and
mixing
themselves
with
the
airy
nature
,
and
they
are
the
first
actings
of
light
in
the
Sun
,
and
the
conveyance
of
it
from
the
Sun
.
For
it
is
the
property
of
a
lightfull
body
,
to
act
by
it
rays
,
and
to
send
forth
heat
and
light
,
and
that
might
spread
its
light
abroad
by
a
darting
forth
,
and
multiplying
of
its
beams
.
We
do
by
light
signifie
both
the
first
act
of
the
lightsom
body
,
as
also
a
secondary
lightsomness
which
floweth
out
from
the
former
.
198
The
Lamp
being
out
,
either
for
want
of
matter
,
or
blown
out
by
the
wind
,
the
fiery
and
lightsom
spirit
that
kindled
the
Lamp
doth
not
perish
,
neither
is
it
extinguished
,
as
it
commonly
seems
,
but
onely
loosing
what
it
feeds
on
,
and
being
stript
from
it
,
is
scattered
in
and
vanisheth
to
Air
,
which
is
the
Abyss
and
universal
Receptacle
of
all
lights
and
spiritual
natures
of
the
material
World
:
from
whence
we
may
learn
,
that
the
nature
of
this
Lightsomness
is
spiritual
,
and
is
derived
from
the
spiritual
Fountain
,
not
otherwise
than
natural
forms
from
their
Matrix
,
which
is
the
spirit
of
the
Universe
,
perpetually
flowing
from
the
Sun
,
as
from
an
eternal
and
immortal
Spring
.
For
as
the
bodies
of
mixt
Beings
in
their
making
,
do
rise
from
the
first
matter
,
and
the
Elements
,
and
do
gradually
at
their
departure
,
slide
into
the
same
again
,
so
the
natural
forms
of
individuals
in
their
approch
,
do
flow
from
the
universal
form
(
which
in
the
manner
of
a
Form
of
forms
,
doth
inspire
a
formal
virtue
into
the
seeds
)
and
in
their
recess
do
again
return
into
it
.
But
that
form
is
the
Spirit
of
the
light
of
the
Universe
,
to
which
,
as
to
their
principle
,
and
as
to
a
nature
of
the
same
kind
,
do
all
single
forms
and
sparks
of
light
got
loose
from
their
tyes
,
return
.
So
are
all
mixt
Beings
resolved
into
their
first
principles
,
but
these
principles
do
return
to
that
Eternal
Spring
of
Nature
,
as
to
their
proper
centre
and
peculiar
countrey
.
199
But
that
Spirit
of
the
Universe
is
from
the
Sun
,
yet
not
the
very
light
of
the
Sun
,
conspicuous
to
us
by
reason
of
the
presence
of
its
body
;
but
that
invisible
spirit
,
which
is
continually
dispersed
by
the
beams
of
the
Sun
,
through
the
universal
Region
of
the
Air
,
and
doth
extend
it self
perpetually
by
communication
through
our
Heaven
,
yea
,
even
to
the
centre
of
the
Earth
,
and
that
in
the
absence
of
the
Sun
,
and
in
the
darkest
night
,
pouring
out
all
gifts
for
generation
and
life
,
through
all
the
bodies
of
the
Universe
.
200
The
divine
Love
was
not
able
to
contain
it self
within
it self
,
but
did
wholly
go
out
of
it self
in
the
creation
,
by
multiplication
of
it self
,
and
pouring
out
himself
wholly
also
in
the
conservation
of
creatures
in
themselves
.
Light
also
,
which
is
the
exactest
Copie
of
the
Deity
,
doth
also
imitate
the
divine
Love
:
for
it
is
not
able
to
be
comprized
within
its
own
lightsom
body
,
but
is
diffused
far
and
near
for
the
good
of
other
Beings
,
by
a
strong
multiplication
of
its
beams
,
being
not
so
much
born
for
it self
as
for
others
,
being
as
it
were
the
token
of
Divine
Love
,
communicating
it self
to
its
power
,
and
reaching
forth
into
the
most
remote
places
,
unless
it
meet
with
a
stop
from
a
thick
bodie
.
201
Light
also
doth
hold
forth
to
us
the
infinite
Nature
of
God
;
for
the
small
light
of
a
lamp
or
candle
cannot
,
as
long
as
it
is
fed
,
by
all
its
continued
effluence
of
rays
,
and
by
its
infinite
communication
of
its
flames
,
be
exhausted
or
diminished
.
As
many
beams
so
many
streams
flow
from
it
.
Yet
though
it
gives
,
though
it
diffuseth
it self
,
although
much
be
taken
from
it
,
yet
is
it
not
brought
to
nothing
,
neither
receives
loss
,
which
is
the
alone
property
of
a
spiritual
nature
,
and
is
altogether
unappliable
to
a
corporeal
.
So
the
intellectual
endowments
,
as
the
understanding
and
knowledge
of
things
,
which
are
justly
esteemed
spiritual
lights
,
are
of
the
same
kind
,
that
though
alwayes
bestowed
abroad
,
yet
are
preserved
entire
at
home
.
Therefore
must
we
confess
that
there
is
something
divine
in
Light
.
202
The
beams
of
a
lightsom
body
,
although
they
be
of
a
spiritual
nature
,
yet
are
they
stopt
by
a
thick
body
,
because
their
conveyance
is
by
means
of
the
Air
,
without
which
they
are
not
perceivable
by
us
,
by
which
copulation
also
they
are
in
a
manner
made
corporeal
,
and
therefore
cannot
pierce
or
enter
into
the
bodies
that
are
not
porous
.
So
spiritual
things
do
act
with
us
by
some
sensible
mean
,
that
so
we
may
perceive
them
to
act
.
But
the
lightsom
body
being
absent
,
the
beams
also
depart
,
neither
do
they
part
from
his
presence
,
because
they
immediately
flow
from
him
.
203
But
the
Air
is
without
enlightened
,
not
onely
by
the
presence
of
a
body
of
light
,
and
of
the
beams
from
it
,
but
also
the
body
being
gone
,
and
the
beams
withdrawn
,
by
a
lightsom
spirit
flowing
from
them
:
as
is
clear
in
the
darkest
Eclipse
,
or
the
Heavens
over-cast
with
the
blackest
clouds
,
or
wrapt
up
in
the
mask
of
night
,
yea
,
the
Sun
being
sunk
under
the
Horizon
:
for
that
act
of
present
light
cannot
proceed
from
the
body
of
light
,
and
its
beams
being
absent
,
but
from
the
access
and
presence
of
a
spiritual
light
.
204
A
transparent
body
as
glass
,
being
pointed
with
the
Sun
beams
,
doth
gather
them
,
and
receives
in
it
the
image
of
the
Sun
,
and
is
made
lightsom
,
&
as
it
were
a
brief
draught
of
the
Sun
,
which
sends
forth
its
beams
on
the
farthest
side
opposite
to
the
Sun
,
from
which
the
beams
of
the
Sun
being
refracted
,
by
the
concourse
of
the
glass
,
seem
to
pass
through
the
glass
,
which
yet
indeed
they
do
not
,
for
the
rays
by
reason
of
the
Air
that
cleaves
to
them
,
are
setled
about
the
glass
,
the
spirit
of
light
onely
passing
forward
,
but
by
the
beams
which
are
darted
out
on
the
other
side
,
are
the
beams
of
the
Sun
,
or
of
the
glass
being
kindled
by
the
Sun-beams
into
a
lightsom
bodie
.
205
Every
transparent
body
,
especially
glass
,
is
a
medium
of
light
,
because
it
receives
light
into
it
,
and
having
received
it
,
doth
communicate
it
to
the
Air
that
is
beyond
it
,
not
by
the
sending
forth
of
lightsom
Air
about
it
,
which
is
repugnant
to
Nature
,
but
by
another
double
way
.
First
,
because
a
transparent
body
yields
to
,
and
le
ts
pass
the
spirit
of
light
,
and
doth
send
it
forth
abroad
being
received
by
it
,
which
sent
forth
,
gets
into
the
adjoyning
Air
,
hence
springs
that
plentifull
light
;
and
besides
,
because
that
transparent
Medium
is
made
by
the
benefit
of
the
light
,
it
receives
not
onely
light
in
it self
,
but
lightsom
to
others
,
and
by
the
spirit
of
Light
,
which
is
in
love
with
transparent
bodies
,
becomes
as
it
were
a
lighted
lamp
.
But
now
every
lightsom
body
hath
the
priviledge
and
power
to
scatter
its
light
,
which
is
not
granted
to
thick
and
dark
bodies
,
unless
by
reflection
.
206
Those
which
are
the
pure
natures
of
mixt
Beings
,
are
mearly
spiritual
,
the
bodies
are
as
it
were
the
Barks
and
Vessels
,
in
which
they
are
contained
and
kept
.
And
not
otherwise
could
those
sublime
Natures
,
unless
tied
to
the
corporeal
Elements
,
and
so
bound
in
by
their
weight
,
pass
this
lower
Sea
,
and
lodge
in
the
Centre
of
this
Abyss
.
They
come
subject
to
sense
by
their
bodies
,
the
bodies
are
moved
and
acted
by
them
,
so
do
they
do
interchangeable
offices
.
This
that
secret
of
Homers
Juno
,
whom
Jupiter
let
down
with
a
weight
at
her
heels
.
207
Since
the
whole
frame
of
the
Universe
is
but
one
onely
body
,
one
onely
universal
Nature
,
consisting
of
many
natures
and
bodies
,
bound
together
by
their
proper
Mediums
and
bonds
,
it
should
not
be
wondered
at
,
that
such
parts
&
members
are
knit
together
by
a
strong
,
but
secret
tye
,
and
do
give
a
mutual
assistance
each
to
other
,
for
they
have
not
onely
a
mutual
relation
to
,
but
also
a
communication
with
one
the
other
,
and
these
various
natures
do
exercise
a
kind
of
a
commerce
,
the
extreams
by
the
middle
,
the
middle
by
the
nearest
.
But
this
communication
is
performed
by
spirits
sent
forth
:
for
all
the
parts
of
the
world
,
all
the
individual
natures
of
the
world
do
abound
in
spirits
;
many
of
which
flowing
forth
,
leave
room
and
give
way
for
those
that
flow
in
,
and
so
is
there
by
the
continual
ebbing
out
and
flowing
in
of
spirits
,
a
continual
reparation
of
the
world
,
and
of
the
natures
thereof
.
This
is
the
scale
of
general
Nature
presented
in
a
vision
to
the
Patriarch
Jacob
,
these
are
Mercuries
wings
,
by
whose
help
being
mistically
termed
by
the
Ancients
,
the
Messenger
of
the
Gods
,
he
was
thought
frequently
to
visit
the
coasts
of
the
Earth
,
and
the
courts
of
Heaven
.
208
The
active
principles
of
every
kind
of
Vegetables
or
Animals
are
spiritual
,
their
bodies
are
the
passive
organs
of
the
spirits
,
by
which
they
exercise
the
faculties
of
the
senses
,
and
do
by
various
actings
put
forth
their
powers
,
as
the
authours
of
actions
,
so
that
in
the
general
life
may
be
termed
a
concent
of
actions
,
or
a
continued
act
diversified
by
the
multiplicitie
of
actions
,
flowing
from
a
spiritual
fountain
,
and
brought
forth
by
corporeal
organs
.
209
It
is
the
propertie
of
the
spiritual
nature
to
act
,
of
the
corporeal
to
be
passive
,
where
therefore
there
is
a
concourse
of
both
,
as
in
mixed
bodies
,
that
as
the
more
noble
doth
act
and
rule
this
as
passive
doth
obey
.
For
the
power
of
act
is
the
priviledge
of
ruling
,
but
the
burden
of
being
passive
is
the
mark
of
being
servile
;
so
the
in-set
fire
in
the
seed
,
is
the
principle
of
generation
and
life
,
the
highest
operating
spirit
,
the
Archaeus
of
Nature
,
the
orderer
in
the
preparing
and
forming
the
matter
in
the
mixtion
and
distribution
of
the
Elements
.
So
doth
the
Form
in
the
mixt
Being
exercise
its
rule
at
his
will
,
as
the
fountain
of
all
actions
.
So
do
the
virtues
of
the
heavenly
Beings
dispose
and
seal
all
inferiour
Elements
and
corporeal
matter
.
210
Natural
bodies
which
have
an
active
vigour
,
and
an
occult
cause
of
acting
,
do
not
,
as
is
commonly
thought
,
act
alone
by
their
qualities
,
but
by
secret
spirits
.
For
the
fire
doth
not
heat
and
burn
by
the
single
qualitie
of
heat
,
but
by
the
continual
flux
of
spirits
and
rayes
.
Neither
do
the
Earth
and
Water
refrigerate
or
moisten
by
the
alone
qualities
of
cold
and
moist
,
but
by
their
vapours
and
in-nate
spirits
sent
forth
,
do
affect
the
sense
from
without
.
Neither
do
poysons
onely
by
cold
or
hot
qualities
,
but
by
malignant
spirits
bring
death
or
infection
sooner
or
later
.
Concerning
Plants
or
Herbs
,
we
must
judge
alike
,
because
their
active
virtues
do
not
lie
hid
in
their
qualities
,
but
in
their
essence
,
which
Nature
hath
made
abundant
in
spirits
,
whose
basis
and
principle
powers
are
concerning
spirituals
,
for
the
bodies
are
as
the
shadows
or
the
investments
of
things
,
under
which
the
invisible
Nature
is
hidden
,
but
since
qualities
are
the
accidents
of
things
,
are
not
therefore
able
to
constitute
their
essence
,
nor
shew
forth
in
their
actings
those
wonderful
virtues
,
but
are
onely
as
the
in
set
instruments
of
actions
&
passions
,
which
the
working
spirits
,
that
are
the
workers
of
all
actions
make
use
of
in
their
actings
,
but
yet
Nature
indures
them
not
as
principles
and
efficient
causes
of
actions
.
211
The
natural
tinctures
,
odours
and
tasts
of
things
are
special
and
spiritual
gifts
of
Nature
,
with
which
it
hath
suitably
inriched
her
Beings
,
&
which
do
not
onely
contribute
to
their
ornament
,
or
onely
are
inherent
in
them
,
as
extrinsecal
accidents
,
but
also
have
an
in-set
and
radical
cause
,
and
are
not
so
much
to
be
termed
accidents
,
as
demonstrative
tokens
of
inward
virtues
,
by
which
the
occult
and
formal
signatures
of
things
discover
themselves
.
212
Rarefaction
and
condensation
are
the
two
instruments
of
Nature
,
by
which
spirits
are
converted
into
bodies
,
and
bodies
into
spirits
,
or
also
by
which
corporeal
Elements
are
changed
into
spiritual
Beings
,
and
spiritual
into
corporeal
;
for
Elements
do
suffer
these
changes
in
mixt
bodies
.
So
the
Earth
doth
minister
spiritual
food
to
the
roots
of
vegetables
,
which
being
fed
upon
,
doth
go
into
the
stalk
,
the
bark
,
the
boughs
,
the
branches
,
the
flowrs
,
and
into
the
corporeal
substance
.
The
same
is
done
by
Nature
in
Animals
.
For
the
meat
and
drink
,
which
they
diet
on
,
or
at
least
the
better
part
,
is
terminated
into
humours
,
and
at
length
into
spirits
,
which
getting
through
the
pores
,
and
knit
to
the
flesh
,
nerves
,
bones
,
and
the
rest
of
the
parts
of
the
bodie
,
do
nourish
and
augment
them
,
and
do
by
the
never-tired
work
of
supply
,
repair
decaying
nature
.
So
the
spiritual
and
the
portion
of
the
purer
substance
,
is
curdled
to
the
frothie
bodie
of
seed
.
Art
the
Ape
of
Nature
,
doth
experience
the
like
in
her
resolutions
and
compositions
.
213
The
life
of
individuals
is
in
a
rational
and
strict
union
of
the
matter
and
form
:
but
the
knot
of
both
natures
,
their
tie
and
base
lieth
hid
in
the
fortified
embraces
of
the
innate
heat
and
fire
,
and
the
radical
moisture
.
For
that
formal
fire
is
an
heavenly
ray
,
which
is
united
with
the
radical
moisture
,
which
is
the
purest
and
best
digested
portion
of
the
matter
,
and
as
it
were
an
oyl
defaecated
,
exuberated
,
and
turned
as
it
were
into
a
spiritual
nature
,
by
the
organs
of
Nature
,
as
by
so
many
Alembicks
.
214
There
is
much
of
the
radical
moisture
in
the
seed
of
things
,
in
which
,
as
in
its
food
,
is
kept
a
celestial
Spark
,
which
doth
act
all
things
necessarie
to
generation
in
a
convenient
matrix
.
But
wheresoever
there
is
a
constant
principle
of
heat
,
there
is
conceived
to
be
a
fire
,
because
the
natural
principle
of
heat
is
his
in
which
it
is
,
215
A
man
may
observe
something
immortal
in
the
radical
moisture
,
which
doth
neither
vanish
by
death
,
nor
consume
by
the
force
of
the
most
violent
fire
,
but
remains
unvanquished
in
the
carkases
and
ashes
of
bodies
burnt
.
216
There
is
a
double
moisture
lies
in
every
mixed
Being
,
to
wit
,
an
Elementarie
and
a
Radical
.
The
Elementarie
,
being
partly
of
an
aeriall
,
parly
of
a
watrie
nature
,
yields
not
to
fire
,
but
flies
away
into
a
vapour
or
smoke
,
which
being
drawn
forth
,
the
bodie
is
resolved
into
ashes
;
for
by
it
,
as
by
a
glue
,
the
Elements
in
their
mixture
are
knit
together
.
But
the
radical
moisture
scorns
the
tyrannical
assaults
of
common
fire
,
but
it
neither
dies
in
the
martyrdom
,
nor
flies
away
in
the
combat
,
but
surviving
the
mixt
bodie
,
doth
stubbornly
stick
to
its
ashes
,
which
is
an
evidence
of
its
exact
puritie
.
217
The
experience
of
this
radical
moisture
,
hidden
in
the
ashes
,
did
teach
a
secret
to
the
glas-makers
,
being
ignorant
of
the
nature
of
things
,
for
by
bringing
Glass
out
of
Ashes
by
the
sharp
point
of
their
casting
flames
,
they
have
made
a
hidden
thing
evident
,
beyond
which
,
neither
the
strength
of
fire
or
art
are
able
to
stretch
it
.
But
the
ashes
must
necessarily
run
,
that
there
might
be
a
continued
quantitie
,
and
a
solid
bodie
made
as
glass
is
,
which
could
not
be
otherwise
,
for
there
can
be
no
flowing
of
any
thing
without
moisture
.
Therefore
that
moisture
being
inseparable
from
its
matter
,
is
at
length
brought
to
terminate
into
that
noble
and
as
it
were
aetherial
transparent
bodie
.
218
The
extraction
of
Salts
out
of
Ashes
,
in
which
is
the
chief
virtue
of
mixt
Beings
,
the
fertilitie
of
ground
increased
by
the
burning
of
stubble
,
and
by
ashes
,
doth
evidence
,
that
that
moisture
preserved
free
from
fire
,
is
the
radical
principal
of
generation
,
&
the
root
of
nature
.
Although
this
virtue
lies
hid
,
solitarie
and
idle
,
till
being
received
by
the
Earth
,
the
common
matrix
of
Natures
principles
,
yet
shew
forth
a
hidden
facultie
convenient
for
generation
and
multiplication
,
as
it
is
also
accustomable
in
the
seed
of
things
.
219
That
Radical
Balsame
,
is
Natures
ferment
or
leaven
,
infecting
the
whole
mass
of
the
bodie
.
It
is
an
indelible
and
multiplying
tincture
,
for
it
pierceth
and
tingeth
even
the
more
loathsom
excrements
,
which
is
evident
by
the
frequent
,
although
imperfect
generation
,
that
is
made
from
out
of
them
,
as
also
by
the
frequent
dunging
of
ground
,
which
is
known
by
the
most
unskilfull
husbandmen
,
that
so
the
languishing
land
may
be
set
forward
to
pay
its
due
,
and
that
with
an
advantage
to
the
expecting
labourer
.
220
We
may
guess
,
that
that
root
of
Nature
,
which
survives
the
ruin
of
the
mixt
bodie
,
is
a
foot-step
,
and
the
purest
and
immortal
portion
of
the
first
matter
informed
,
and
signed
with
the
divine
character
of
Light
.
For
that
ancient
matrimonie
betwixt
the
first
Matter
and
its
Form
,
is
not
to
be
untied
,
from
which
copulation
the
other
bodies
drew
their
original
.
Moreover
,
it
was
necessarie
that
this
incorruptible
base
of
corruptible
things
,
and
as
it
were
the
cube-root
of
them
should
lie
hid
,
always
remaining
and
immortal
in
the
depth
of
bodies
,
that
it
might
be
constantly
and
perpetually
a
material
Principle
,
having
a
potentiality
and
aptitude
to
life
,
about
which
,
as
about
an
immoveable
Axle-tree
,
there
might
be
a
continual
turning
of
the
Elements
and
things
.
And
if
we
may
have
the
liberty
in
dark
things
,
to
guess
at
what
is
most
likely
truth
,
that
immortal
Substance
is
the
foundation
of
the
material
World
,
and
the
Ferment
of
its
immortality
,
which
the
Eternal
Measurer
of
all
things
hath
fore-established
to
survive
the
day
of
the
conflagration
of
all
things
,
when
the
Elements
shall
be
purified
by
that
refining
fire
,
that
so
he
might
renew
and
repair
out
of
this
pure
and
ever-remaining
Matter
,
his
work
vindicated
from
original
sin
,
and
the
taint
of
corruption
.
221
That
this
radical
Basis
is
not
of
the
kind
of
special
forms
,
is
evident
,
because
every
individual
hath
its
individual
and
singular
form
,
which
doth
depart
the
body
upon
the
dissolution
of
the
mixt
Being
,
yet
that
radical
principle
remaining
unextinguished
,
although
it
abide
much
weakened
,
and
of
little
efficacy
,
by
reason
of
the
absence
of
the
form
,
yet
do
those
vital
sparkles
remain
apt
for
the
production
of
more
debased
and
imperfect
births
,
which
production
belongs
not
so
much
to
Nature
,
as
to
the
matter
in
its
birth
;
this
attempteth
,
but
is
not
able
to
generate
without
a
companion
,
by
reason
of
the
absence
of
the
formal
and
specifical
virtue
.
So
the
carkass
of
a
man
or
an
horse
,
by
reason
of
the
defect
of
seed
is
not
capable
for
the
generation
of
a
man
or
an
horse
,
but
of
loathed
worms
and
other
insects
,
from
whence
we
may
guess
,
that
that
feeble
principle
of
life
proceeds
from
the
scarcity
of
the
first
matter
,
and
rather
to
be
of
the
family
of
the
lower
Elements
,
than
of
the
higher
and
celestial
,
yet
that
there
is
in
it
some
of
that
tincture
of
light
.
222
For
certainly
that
slight
spark
of
that
former
light
,
which
did
in
the
beginning
inform
the
dark
matter
of
the
lower
Abyss
,
may
be
sufficient
for
the
generation
of
insects
:
for
it
doth
work
the
matter
by
a
confused
and
disordered
motion
,
that
it
might
bring
forth
the
power
into
a
feeble
act
,
but
the
matter
warmed
by
this
spark
,
and
as
it
were
languishing
,
being
corrupted
rather
by
the
fancy
than
the
copulation
of
a
male
,
doth
rush
into
the
lustfull
act
,
and
being
unable
to
bring
forth
a
just
issue
of
Nature
,
doth
form
loathsom
phantasms
,
as
Worms
,
Hornets
,
Beetles
,
and
the
like
,
in
the
filthy
excrements
.
Therefore
that
radical
Moisture
is
the
nearest
and
never-ceasing
subject
of
generation
and
life
,
in
which
is
first
kindled
the
fire
of
Nature
,
and
the
formal
act
in
a
well
disposed
and
prepared
matter
.
But
in
a
confused
and
ill
ordered
matter
,
where
that
humour
doth
act
the
part
of
the
male
,
it
begets
spurious
and
bastard
births
of
Nature
,
for
that
generation
which
is
made
without
specifical
seed
,
seems
to
be
made
rather
by
chance
and
default
,
than
by
the
intention
of
Nature
,
although
in
it
seems
to
be
a
dark
and
confused
kind
of
copulation
of
actives
with
passives
,
which
is
required
also
to
the
production
of
every
,
though
imperfect
,
Being
.
223
That
radical
Ferment
constantly
abiding
in
the
depth
of
mixt
Bodies
,
seem
to
be
the
Band
,
Seat
and
Tye
of
that
matrimony
contracted
between
Light
and
Darkness
,
between
the
first
Matter
and
the
universal
Form
,
finally
of
all
the
Contraries
:
otherwise
the
Matter
and
Form
,
by
reason
of
their
repugnant
natures
,
would
not
be
knit
together
.
But
that
dark
unbridledness
of
the
first
matter
and
its
averseness
from
light
was
tamed
,
and
its
hatred
turned
into
love
,
by
the
good
office
of
that
lightsom
tincture
,
which
doth
reconcile
things
repugnant
.
224
The
inbred
Heat
and
the
radical
Moisture
are
of
a
divers
kind
,
for
that
is
wholly
spiritual
and
of
the
Sun
,
this
of
a
middle
nature
,
betwixt
a
spiritual
and
a
corporeal
,
both
participating
of
an
aethereal
and
elementary
Nature
;
that
is
of
the
degree
of
things
above
,
this
of
things
below
,
in
which
was
celebrated
the
first
marriage
of
Heaven
&
Earth
,
by
which
also
Heaven
hath
its
abode
in
the
very
Centre
of
the
Earth
.
They
are
therefore
deceived
,
that
do
confound
the
inbred
heat
and
the
radical
Moisture
,
for
they
differ
no
less
than
smoke
and
flame
,
the
light
of
the
Sun
and
the
Air
,
Sulphur
and
Mercury
:
In
mixt
Beings
,
the
radical
Moisture
is
the
seat
and
food
of
the
inbred
and
celestial
Fire
,
its
bond
with
the
Elementary
body
:
but
that
power
of
Fire
is
the
Form
and
Soul
of
mixt
Beings
.
In
seeds
,
that
moisture
is
the
immediate
Keeper
and
Case
of
that
Spirit
of
Fire
inclosed
in
the
seed
,
till
it
be
set
on
to
generation
in
a
disposed
Matrix
,
by
an
adventitious
heat
.
Finally
,
that
radical
Substance
is
Vulcan's
Shop
in
every
mixt
Being
,
the
Chimney
in
which
is
kept
that
immortal
Fire
,
which
is
the
first
mover
of
all
the
faculties
in
an
individual
nature
.
225
That
radical
Moisture
is
the
Catholical
Balsam
,
the
most
precious
Elixar
of
Nature
,
the
Mercury
of
Life
,
having
a
perfect
sublimation
by
Nature
,
a
dose
of
which
is
administered
to
every
individual
of
her
family
,
weighed
to
a
just
quantity
by
plenteous
Nature
.
They
that
have
attained
the
happiness
to
fetch
out
this
hidden
Treasure
of
Nature
,
wrapt
up
close
in
the
heart
,
and
in
the
closets
of
Natures
birth
,
and
can
get
it
out
of
those
close
coverts
of
the
Elements
,
let
him
boast
that
he
hath
attained
the
chiefest
staff
and
help
of
life
,
and
a
most
precious
Treasure
,
226
The
order
of
Reason
and
of
Creation
doth
require
,
that
the
first
Copies
of
things
,
being
first
of
all
concealed
in
the
celestial
Natures
,
were
transmitted
into
inferiour
Beings
:
but
in
the
first
they
are
of
a
far
greater
perfection
,
both
because
of
their
greater
tenuity
and
dignity
,
as
also
because
of
their
neighbouring
seats
to
the
Eternal
Being
:
but
with
us
they
are
much
meaner
,
because
carved
in
a
grosser
and
less
valuable
matter
,
and
more
distant
from
their
eternal
Principle
.
There
is
nothing
therefore
printed
in
this
lower
Margin
of
the
World
,
which
was
not
at
first
copied
in
the
heavenly
Being
:
neither
is
there
any
particular
kind
of
Being
of
the
inferiour
natures
,
which
doth
not
acknowledge
the
dominion
of
one
Superiour
agreeable
to
it
,
and
which
it
hath
not
the
secret
seal
and
signature
of
it
.
So
do
things
below
depend
on
things
above
.
227
The
World
is
a
creature
of
an
ambiguous
nature
,
for
it
is
of
both
Sexes
,
the
higher
part
,
to
wit
,
the
celestial
,
is
active
and
masculine
;
the
lower
Elementary
nature
,
is
the
passive
and
feminine
nature
.
The
Globe
of
the
Earth
is
the
womb
,
in
which
the
engendering
seed
of
Heaven
is
received
and
kept
.
From
the
masculine
part
proceed
life
and
strength
;
from
the
female
part
corruption
and
death
do
issue
.
228
Since
superiour
and
inferiour
bodies
have
their
original
from
the
same
Principles
,
as
from
their
parts
,
yet
are
they
not
such
as
have
their
equal
lot
:
it
is
equal
,
that
those
things
that
have
the
honour
of
being
nobler
substances
,
and
advanced
to
higher
offices
,
should
distribute
to
their
brethren
of
a
lower
degree
,
being
poor
and
in
want
,
some
of
their
wealth
,
and
so
provide
for
their
life
and
conversation
.
For
it
was
provided
by
the
foresight
of
the
Deity
,
that
since
there
was
a
necessity
that
the
World
should
be
made
up
of
unequal
natures
,
the
more
powerfull
Natures
should
aid
the
weaker
,
&
hand
help
to
the
fainting
Natures
.
So
Love
is
the
indissoluble
knot
of
the
parts
of
the
Universe
.
229
In
this
sublunary
Region
,
diseased
Nature
sickens
out
of
a
defect
of
the
proportion
and
temperament
of
the
Elements
,
either
by
reason
of
the
quantity
,
or
of
the
qualities
,
either
out
of
a
too
great
intension
or
remission
,
and
so
is
there
a
dissonancy
in
Natures
musick
,
and
a
distemper
in
her
bodies
.
Therefore
the
consonancy
of
the
Elements
,
which
riseth
from
a
proportion
,
and
constitutes
their
temperament
,
being
gone
,
the
matter
and
form
of
the
whole
mixt
Being
hath
a
bad
coherence
;
Nature
is
troubled
and
staggers
with
a
perplexed
confusion
,
and
hence
do
first
diseases
,
and
then
death
assault
disordering
and
falling
Nature
.
230
That
discord
of
those
Principles
,
have
either
an
intrinsecal
and
radical
cause
,
as
from
a
vicious
seed
,
an
evil
generation
,
or
age
;
or
an
intrinsecal
and
accidental
,
as
from
a
too
great
repletion
or
emptiness
,
from
whence
either
an
excess
or
defect
in
humours
and
spirits
;
or
from
putrefaction
,
mortal
poison
,
infection
,
grief
,
hurt
,
or
some
other
impediment
brought
upon
the
Organs
of
life
with
the
like
,
which
do
hurt
Nature
.
231
The
four
radical
Qualities
of
the
Elements
,
are
as
so
many
harmonious
Tones
of
Nature
,
not
contrary
but
divers
,
and
distant
each
from
other
by
certain
pauses
,
from
whose
rational
difference
,
intension
and
remission
,
is
made
a
perfect
consent
of
Nature
,
perceivable
by
the
understanding
,
bearing
an
Analogy
to
that
vocal
Musick
which
is
heard
by
the
Senses
.
Sharp
and
Flat
in
Musick
,
though
they
are
extreams
,
yet
are
not
Contraries
in
Musick
,
they
are
the
terms
of
those
means
,
which
lye
betwixt
them
,
and
are
composed
and
tempered
after
a
divers
manner
by
these
two
extreams
.
So
Heat
and
Cold
,
Driness
and
Moisture
,
are
the
extream
Qualities
in
Nature
,
yet
not
therefore
contrary
,
but
onely
the
bounds
of
the
middle
and
interjacent
Qualities
,
from
whose
mixture
and
temperament
,
do
the
middle
proceed
.
232
The
motion
of
Nature
is
continual
and
not
tyred
,
no
less
in
every
part
than
in
the
whole
.
For
she
always
acts
,
never
idle
,
so
that
if
she
were
but
out
of
action
for
a
moment
,
it
would
ruine
the
whole
frame
of
the
Universe
,
which
is
addicted
to
a
decree
of
a
perpetual
motion
.
For
neither
doth
the
setled
Earth
,
the
calm
Sea
,
the
quiet
Air
,
therefore
altogether
rest
,
because
they
are
not
seen
to
be
moved
,
they
rest
no
more
than
a
sleeping
man
:
that
rest
is
a
remission
of
action
,
not
an
omission
or
cessation
.
Nature
acts
within
,
neither
doth
it
ever
desist
its
action
or
motion
of
the
Organs
.
Even
a
very
carkass
hath
a
motion
,
to
wit
,
of
corruption
:
but
living
Beings
,
though
they
are
not
acted
by
a
local
,
yet
are
they
by
an
organical
motion
.
233
Nature
doth
move
the
frame
of
the
Universe
in
a
uniform
and
orderly
motiō
,
yet
so
that
wheels
things
unequal
and
unlike
,
by
an
unequal
unlike
motion
.
This
unequality
of
the
motion
is
required
by
a
Geometrical
equity
,
and
so
all
the
motions
of
all
the
heavenly
bodies
,
may
be
Geometrically
termed
equal
,
considering
the
difference
of
the
magnitude
,
distance
,
and
nature
of
them
.
234
Nature
being
no
less
powerfull
than
wise
,
in
the
informing
and
governing
of
her
Works
,
doth
attain
her
certain
end
by
many
wanderings
and
windings
,
which
is
most
evident
in
the
births
of
the
Earth
,
for
she
handling
the
Elements
in
an
unequal
temper
,
doth
,
especially
in
the
Winter
,
replenish
the
womb
of
the
Earth
with
a
fruitfull
seed
,
in
the
Spring
brings
forth
an
easie
birth
,
in
the
Summer
ripens
the
fruit
,
and
in
the
Autumn
all
fall
.
235
This
diversity
doth
especially
proceed
from
the
approch
and
recess
of
the
Sun
,
appointed
to
this
end
by
the
Creatour
:
For
he
hath
destinated
the
Sun
to
the
Rule
of
the
Elements
,
that
by
his
various
distance
,
inflection
and
reflection
,
they
may
have
a
divers
and
various
temperament
,
and
so
there
might
be
some
help
for
Nature
,
working
divers
things
by
divers
means
,
and
that
she
might
perfect
her
changes
,
by
the
various
changes
of
Times
.
This
variety
of
Nature
is
worth
the
exactest
thoughts
of
the
most
acute
Philosophers
.
236
The
heavenly
bodies
,
though
not
subject
to
that
stain
of
alteration
,
do
notwithstanding
introduce
manifold
changes
in
the
Elementary
Region
,
and
do
inspire
various
affections
by
their
divers
propension
,
and
the
various
motions
of
the
planetick
bodies
,
which
do
alter
their
site
and
distance
between
themselves
,
and
also
the
figure
of
the
Heavens
,
which
actions
do
diversly
form
and
incline
the
pliable
natures
of
the
Elements
,
and
they
never
cease
to
ferment
them
by
their
continual
influence
.
237
The
whole
substance
of
the
Heaven
,
hath
parts
continuous
,
though
not
contiguous
;
let
not
any
therefore
fancie
the
World
to
be
the
works
of
Art
,
which
is
the
work
of
Nature
,
which
cannot
endure
any
section
into
Sphears
and
Circles
;
for
they
that
first
divided
the
aetherial
region
into
many
orbs
and
circles
,
did
propose
to
themselves
rather
the
easie
teaching
by
it
,
than
to
shew
the
truth
of
the
thing
.
For
the
divine
nature
being
an
unitie
,
is
desirous
of
and
endeavours
unitie
,
and
so
avoideth
multiplicitie
:
wherefore
we
must
conceive
she
created
not
many
Heavens
,
separated
by
their
matter
and
superficies
,
when
one
bodie
,
in
respect
of
the
continuitie
of
the
matter
,
though
distinct
in
the
dignitie
and
virtue
of
the
parts
,
might
suffice
.
Neither
is
this
taken
off
by
the
motions
of
the
Stars
in
their
courses
and
customs
,
which
because
we
know
not
,
we
therefore
make
a
fancied
Astrologie
,
and
do
too
boldly
bring
the
power
of
God
under
the
weakness
of
man
,
though
the
continuitie
of
the
Heaven
hinder
not
the
motion
of
the
Stars
,
and
there
might
be
some
help
for
mans
reason
to
find
out
their
orders
,
238
That
there
should
be
a
first
moveable
above
the
Heavens
,
by
whose
hurrying
motion
the
lower
Heavens
are
turned
about
,
is
not
an
invention
of
the
wisdom
of
God
,
but
onely
a
fancied
help
for
mans
ignorance
:
for
if
we
assign
the
principle
of
motion
to
that
first
mover
,
why
do
we
denie
it
to
the
globe
of
heaven
?
why
should
we
fancie
an
external
cause
of
motion
,
which
may
be
all
this
time
intrinsecal
?
239
As
this
lowest
province
of
the
World
is
subject
to
the
rule
of
the
middle
,
so
is
the
middle
,
viz.
the
aetherial
to
the
highest
and
supercelestial
for
its
priviledges
and
deputieship
.
For
the
Empyrean
heaven
,
and
the
quire
of
the
intelligible
Beings
,
do
inspire
into
the
celestial
orb
those
virtues
,
which
they
receive
from
the
Archetype
,
in
order
of
succession
,
and
do
move
those
natures
that
lie
nearest
them
,
not
without
a
concent
,
as
the
first
organs
of
the
material
world
:
by
which
motion
the
inferiour
bodies
,
being
also
moved
,
do
exercise
their
turns
,
as
so
many
dances
to
a
set
pace
,
and
do
borrow
whatsoever
is
excellent
from
the
superiour
bodies
.
240
But
Intelligences
are
illuminated
at
hand
,
according
to
their
orders
from
the
mind
of
God
,
as
from
the
spring
of
eternal
light
,
by
which
illumination
they
are
fed
,
as
with
an
immortal
food
,
and
in
it
,
as
in
a
glass
,
do
they
read
,
receive
the
commands
and
will
of
the
Divine
Majestie
,
and
by
it
are
enkindled
to
an
honourable
obedience
.
This
is
the
manner
and
union
of
the
threefold
nature
of
the
Universe
,
the
knot
and
Herculean
bond
of
this
union
is
the
love
of
God
.
So
in
a
ternarie
is
compleated
the
whole
state
of
the
World
,
whose
Creatour
is
by
no
means
part
of
it
,
no
otherwise
than
Unitie
is
neither
a
Number
,
nor
the
part
of
a
Number
,
although
it
constitutes
all
number
,
but
is
the
principle
and
measure
of
Number
,
neither
is
the
Musician
or
Lutonist
a
part
,
but
the
authour
of
the
Concent
.
241
They
which
believe
that
an
almost
innumerable
multitude
of
heavenly
bodies
,
were
created
for
the
commoditie
of
the
globe
of
the
Earth
,
and
for
her
inhabitants
,
as
to
their
proper
end
,
are
deceived
,
for
reason
will
denie
,
that
natures
,
so
far
more
noble
and
transcendent
,
were
enslaved
to
the
service
of
more
vile
and
low-born
Beings
.
Is
it
not
rather
more
likely
,
that
every
Globe
doth
rather
of
it self
make
a
peculiar
world
,
and
that
so
many
worlds
as
feodaries
to
the
eternal
Empire
of
a
God
,
are
diffused
through
the
vast
range
of
the
heaven
,
and
there
do
hang
as
bound
each
to
the
other
by
that
common
bond
of
the
heaven
,
and
that
the
whole
large
Universe
doth
consist
of
those
manifold
natures
?
These
,
though
so
far
severed
in
nature
and
place
,
yet
do
joyn
in
a
mutual
love
,
so
as
to
make
up
a
perfect
harmonie
in
the
Universe
,
The
heaven
is
the
common
place
of
all
,
yet
is
it
more
pure
about
those
more
perfect
Beings
,
therefore
it
is
of
great
tenuitie
and
almost
spiritual
,
and
so
fils
up
the
places
between
,
that
so
it
may
the
better
receive
the
various
affections
of
so
many
natures
,
and
the
secret
virtues
continually
issuing
from
them
,
and
having
received
them
,
it
might
swiftly
communicate
them
to
others
,
though
far
distant
.
For
the
heaven
is
Natures
conveyance
,
by
the
mediation
of
which
,
all
the
Cities
of
Nature
do
traffique
one
with
another
,
and
are
made
partakers
of
each
the
others
wealth
and
store
.
So
are
they
linked
together
by
a
most
powerfull
bond
of
friendship
and
nearness
,
as
it
were
by
some
magnetick
virtue
.
242
What
hinders
,
but
that
we
may
reckon
the
Globe
of
the
Earth
,
as
well
as
the
Moon
amongst
the
Stars
?
For
both
are
naturally
dark
bodies
,
both
do
borrow
light
from
the
Sun
,
both
are
solid
bodies
,
and
reflect
the
beams
of
the
Sun
,
both
send
forth
spirits
and
virtues
,
both
hang
in
their
heaven
or
their
air
.
But
the
doubt
is
,
whether
it
moves
or
no
.
But
to
what
end
is
her
motion
needfull
?
why
may
not
she
also
stand
fixt
amongst
so
many
fixt
bodies
?
And
it
may
be
the
Moon
hath
her
inhabitants
,
for
it
is
not
credible
,
that
Orbs
of
so
immense
and
vast
a
compass
,
should
be
idle
and
useless
,
not
inhabited
by
any
creatures
;
that
their
motions
,
actions
,
and
travels
should
onely
tend
to
the
good
of
this
lowest
and
most
despicable
Globe
:
since
God
himself
,
not
liking
Solitude
,
did
go
out
of
himself
in
the
Creation
,
and
poured
out
himself
upon
the
creatures
,
and
gave
them
a
Law
for
Multiplication
.
Is
it
not
more
for
Gods
glorie
,
to
assert
the
intire
Fabrick
of
the
whole
Universe
to
be
like
a
great
Empire
,
graced
with
the
various
natures
of
many
worlds
,
as
with
so
many
Provinces
or
Cities
?
and
that
the
Worlds
themselves
are
as
so
many
habitations
&
tenements
for
innumerable
Citizens
of
divers
kinds
,
and
all
created
to
set
forth
the
superlative
glorie
of
the
great
Creatour
.
243
And
who
will
not
admire
the
Sun
as
an
immortal
Lamp
,
hanging
up
in
the
middle
of
the
hall
of
the
Great
Lord
,
and
enlightening
all
the
corners
&
recesses
of
it
,
or
else
as
the
Vicegerent
of
the
Divine
Majestie
,
infusing
light
,
spirit
and
life
into
all
the
creatures
of
the
World
?
For
it
was
fit
that
God
,
being
altogether
immaterial
,
should
rule
and
order
his
material
works
by
an
organ
,
which
should
be
of
a
middle
and
most
excellent
material
Being
,
which
also
ought
to
be
full
of
vivifical
spirits
,
and
so
to
set
over
sensible
things
,
a
sensible
Monarch
.
244
This
Doctrine
of
many
Worlds
is
not
repugnant
to
Scripture
,
which
doth
onely
relate
to
us
the
Creation
of
our
World
,
describing
all
things
concerning
the
others
in
a
mystical
,
rather
than
an
open
&
clear
way
,
onely
touching
at
them
,
that
so
mens
feeble
souls
,
that
had
alreadie
fallen
,
as
too
curious
of
knowledge
,
might
rather
sit
and
admire
,
than
rise
and
understand
.
The
clouding
of
this
truth
,
this
darkness
of
mans
soul
,
was
part
of
the
punishment
of
sin
,
by
which
he
fell
from
the
pleasures
of
Paradise
,
the
delights
of
knowledge
,
the
knowledge
of
Nature
and
heavenly
things
,
that
so
he
that
would
stretch
himself
to
a
sinfull
desire
of
a
forbidden
knowledge
,
might
be
nipt
by
a
just
deprivement
of
what
was
given
:
and
so
he
having
brought
in
a
multiplication
and
confusion
of
knowledge
,
might
be
punished
with
the
loss
of
that
true
Knowledge
,
which
was
one
of
all
things
.
That
is
the
Cherub
,
the
guardian
of
the
Garden
,
he
that
hath
his
flaming
faulcheon
,
striking
blind
the
guiltie
souls
of
men
with
the
brightness
of
his
light
,
and
forcing
us
off
from
the
secrets
of
Nature
,
and
the
truth
of
the
Universe
.
245
The
Divine
nature
,
although
it
be
a
most
perfect
unitie
,
yet
seems
to
consist
of
,
and
to
be
perfected
by
two
things
,
viz.
Understanding
and
Will
.
By
his
Understanding
,
he
knows
all
things
from
eternitie
;
by
his
Will
,
he
acts
all
;
and
both
he
doth
most
absolutely
.
His
Knowledge
and
Wisdom
belong
to
his
Understanding
:
but
his
Goodness
,
Mercy
,
Justice
and
the
rest
of
those
virtues
,
which
are
accounted
Moral
with
us
,
belong
to
his
Will
;
yea
so
doth
also
Gods
Omnipotencie
,
which
is
nothing
else
but
his
Omnipotent
Will
.
The
Intelligible
natures
,
viz.
the
Angelical
nature
,
and
the
Soul
of
Man
,
which
are
small
draughts
of
the
Divine
nature
,
have
also
these
two
faculties
,
according
to
their
weight
and
measure
.
For
in
them
the
understanding
is
the
organ
of
Knowledge
,
the
will
of
Working
,
and
beyond
these
can
they
not
act
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A38619e-360
In
Pimand
.
In
Smarag
.
Tab
Lucret.
nu
.
2.
*
Cap.
5.
l.
3.
de
ort
.
&
interitu
.
†
Cap.
1
&
2.
de
ort
.
&
interitu
De
Sariis
Philo's
Sopinion
.
The
creation
of
the
Sun
Lucret.
lib.
2.
Cap.
9.
l.
1.
De
Mat.
Aeneid
.
6.
Psal.
18.
Lib.
1.
de
Diaeia
.
Deut.
cap.
33.