Doctor Fludds answer vnto M· Foster or, The squeesing of Parson Fosters sponge, ordained by him for the wiping away of the weapon-salue VVherein the sponge-bearers immodest carriage and behauiour towards his bretheren is detected ...

THE SQVEESING OF PARSON FOSTERS SPONGE.

The first Member.

Wherein the Slanderous and Scandalous Reports, with the vnchristianlike behauiour of Master Foster towards the Author, are ex∣pressed and confuted.

CHAP. 1.

Here it is proued out of Holy writ, that M. Foster hath done ill, in proclaiming publikely his Brothers dis∣grace, though it were deseruedly, much more being vndeseruedly.

I Esteeme it no point of indiscretion in mee, first to abolish and take away all such reprochfull imputations as haue beene wrongfully layd to my charge, that with the greater courage vnto my

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selfe, and better acceptance and satisfaction vnto my countrymen, I may proceed vnto the maine busi∣nesse or question which is proposed by this mine Ad∣versary.

Vnto him therefore I must in the first place turne the edge of my pen and file of speech, for as much as he, forgetting that I am his Brother in Christ, and his Country-man, yea, and not differing from him in Religion, should so farre neglect the Precepts of the Prophet Dauid, our Sauiour Christ, his Spiritu∣all Master, and his Apostolicall followers, as slande-rously and void of Christian modesty (most requisite vnto a person of his diuine calling) to publish vnto the world (although it were deseruedly, much lesse against the grounds of Truth and rules of Iustice) the weaknesse and imperfection of his Brother.

The Kingly Dauid therefore saith: Thou giuest thy * 1.1 mouth to euill, and with thy tongue thou forgest deceit, thou speakest against thy brother, and obiectest slander vn∣to him, therefore art thou in darkenesse because thou ha∣test thy brother; whereby the Psalmist doth in ex∣presse tearmes argue, that the man who calumniates his brother, and accuseth him spightfully, is a childe of this world, an impe of darkenesse and not of God, the Creator of vs all.

This is also euidently expressed by the Apostle * 1.2 Iames, when he maketh a difference betweene that wisedome, which is from aboue, and that which is from beneath, in these words: If yee hau•…•… bitter enuy∣ing and strife in your hearts, reioyce not: neyther be lyers against the Truth, for this wisedome descendeth not from aboue, but is earthly, sensuall and deuillish: For where

enuying and strife is, there is sedition and all manner of euill workes: But the wisedome that is from aboue, is first pure, then peaceable, gentle, easie to be entreated, not iudg∣ing, and without hypocrisie, &c. Heere the Apostle sheweth, that the bitterness of heart, and enuie, and lying against the Truth, is earthly, sensuall and dia∣bolicall. Now I leaue it vnto your vpright considera∣tion (vnpartiall Reader) to iudge whether this our brother bee not in his writing bitter against me and many other of his brethren (I will not say enuious and contentious) I pray God he be not prooued also a Lyer against the Truth, in holding this proposed question affirmatiuely: I feare that in the end it will prooue so: for Veritie her selfe, frowning at the acti∣on, is ready to enter the listes in her owne def•…•…nce. Nam fruetur in aeternum Veritas Trophaeo quod fixit ipsa: Veritie in spight of all worldly opposition will for euer enioy the Trophee of her victory, which from all begin∣nings she hath erected and established.

But perchance Master Foster will denie and re∣nounce all brother-hood, that may be betweene vs: But he shall finde that these our Sauiour Christ his Words doe expresly confute such his Assertion: Fra∣trum vestrum quis{que} quare despicit, cum vnus sit Pater * 1.3 & Conditor? Why doe euerie one of you despise his Bro∣ther, since there is but one Father and maker of all. And the Prophet speaking to the same purpose saith: Ab eadem Petra excisi estis: All of you are cut out of one and * 1.4 the same Rocke.

Thus farre I haue spoken with the mouth of the Prophets, our Sauiour, and his Apostles. But mine Aduersarie will reply and say, that Doctor Fludd is

a Magitian, and hath maintayned a damnable and diabolicall action, namely, the Curing by the Wea∣pon-Salue to be good and lawfull, and therefore by warrant of Scripture he ought sharpely to be told of it, &c. I answer, That from this obiection may arise a double question; whereof the first is, Whether the assertion of our aduersary be true or false? and then, whether it bee a brotherly part, first to diuulge it, though it were true indeede, vnto the eares of the people, before hee hath admonished his brother in priuate of his error. Touching the ground or scope of the first, namely, whether, according vnto his as∣sertion, I am a Magitian or no, it shall bee fully dis∣cussed in the third Chapter of this present Mem∣ber, where I make no doubt to proue to each wel∣minded person (and that to the burthen of my rash accusers conscience, if he haue any) that he is iustly ranked and numbred amongst those, at whom the Prophet Dauid, our Sauiour CHRIST, and the Apostle Iames haue aymed in the places aboue men∣tioned. As for the second, our Lord IESVS resol∣veth it in these words: Si peccauerit in te frater tuus, vade & corripe eum inter te & ipsum solum; si te audi∣verit, * 1.5 lucratus es fratrem tuum: If thy brother hath tres∣passed against thee, goe and tell him his fault betweene thee and him alone: if he heare thee, thou hast wonne thy brother, &c. whereby it is apparant, that mine Ad∣versarie hath not dealt with mee as one Christian ought to deale with another, for as much as he hath violated the Precepts of his Master IESVS CHRIST in this point, and therefore this his misbehauiour can no way be excused.

CHAP. II.

Here the Author answereth to some extrauagant passages which his Aduersarie doth, partly in his merry moode, and partly in a Calumniating manner, obiect against him.

MY reputation doth a little engage mee to answer certaine extrauagant passa∣ges, which our Sponge-bearing Au∣thor maketh against mee; As for Ex∣ample.

Doctor Fludd (saith hee) hath writ in the defence of * 1.6 the Weapon-Salue, well he may, he is called, by Francis∣cus Lanouius, Medico-miles, a Souldier-Physitian, and being a Weapon-bearing Doctor, may well teach the Wea∣pon-curing medicine, especially setting the Armiger be∣fore the Doctor, the Gunne before the Gowne, the Pike before the Pen.

(Good Reader) obserue this vnreasonable iest; ra∣ther * 1.7 than sit out, the Gentleman will picke strawes, or play with a feather. What? Not one word with reason, nor yet any Syllable in good Rime, but all vp∣on the Letters G. and P? An excellent argument of a simple wit.

But touching that which seemeth most materiall in this pretty discourse, I will answere with the like obiection vnto that of our conceited Master of Arts: He would seeme to teach mee that the Ar∣miger or Esquier ought to be set before the Doctor being that there is a question, whether a Knight or

a Doctor should challenge the first place, and there∣fore (saith hee) the Esquier was ill placed be∣fore the Doctor, being that the Doctor is the better man; verily I thinke that it ought to be so, and yet neuerthelesse, it is certaine that now adayes a rea∣sonable Esquier thinketh much to yeeld place vn∣to a Doctor: But this is not to our question. Hee seemes to accuse me because I say, Robertus Fluddus Armiger & in Medicina Doctor: Robert Fludd Esquier and Doctor of Physicke. I will answere and pay him with his owne Coyne. Why doth hee put the Master of Arts before the Parson or Minister, being that the Minister is the better man, by rea∣son of the Sanctitie of his Vocation. Hereupon it is that a Doctor of Diuinitie, though of a latter standing, taketh place of a Doctor of Physicke who had his degree before him. Againe, Why doth Ma∣ster Foster in his Dedicatory Epistle put the Baron of Wing before the Viscount of Ascot, and the Vis∣count of Ascot before the Earle of Carnaruon? And lastly, why doth hee Pag. 38. terme me Master Do∣ctor, setting the Master before the Doctor? Verily, our wise brother findes a mote in mine eye, but will not looke vpon the beame in his owne. And now I will expresse the cause, why I put the Esquier be∣fore the Doctor. It is for two considerations: first, because I was an Esquier, and gaue armes before I was a Doctor, as being a Knights sonne: next be∣cause, though a Doctor addeth gentilitie to the per∣son, who by descent is ignoble; yet it is the opini∣on of most men, and especially of Heraulds, that a Gentleman of Antiquitie, is to be preferred be∣fore

any one of the first Head or Degree: And verily for mine owne part I had rather bee without any degree in Vniuersitie, than lose the honour was left me by my Ancestors. Thus farre I haue thought fit to satisfie the Gentleman in his humour, wonde∣ring at nothing more, than that he should leaue the maine matter, to snarle at my gentilitie. Would he thinke it decent in mee to revile him for his low∣nesse of birth or ignobilitie? For I know what he is: God forbid such an absurditie should come from my pen, much lesse to vpbraid him with his gentili∣tie, if hee were a Gentleman indeed.

In another place hee inueigheth bitterly against me in this manner:

The Doctor, who impiously attributeth composition vn∣to * 1.8 God, dareth falsly to attribute corporalitie vnto De∣vils; the contrarie of which, that they haue no manner of bodies, is the tenent of the Church.

I see that our Master in Arts is scarce in this mat∣ter * 1.9 his Arts master: hee talkes with Mersennus the Fryer his tongue, and therefore is but Mersennus his Parrat; wherefore as I haue answered him in Latine, so will I partly in the same sense satisfie this im∣portunate Author in English; not with impious tearmes, according to his custome, but modestly. Mersennus maketh it an impietie in mee to say, that God filleth the heauenly Spirit of the World: whereupon hee concludes and saith, Facit proinde Deum compositionem cum hoc spiritu aethereo; hee there∣fore maketh God a composition with this aethereall spirit.

My answere to him is this, that the incorruptible spi∣rit of the Lord is in all things, as Salomon au•…•…rreth. And Saint Iohn saith; All things were made by the Word, and without it nothing was made; in it was life, &c. And a∣gaine, * 1.10 Hee filleth the heauens and viuifieth all things. What? And must I therefore attribute composition vnto God, or doe I make God part of composition? No verily; forasmuch as God in his essence is indiui∣sible, and therefore hee cannot bee a part in compo∣sition; but hee is said to bee in all, and ouer all, as he is the Catholicke Actor of life, whereupon the Apostle teacheth vs, that hee viuifieth all things, and therefore hee is said to bee in the spirit of the world, and also without it, no diuision of his diuine Essence being made. So also it is said, that in God wee liue, moue, and haue our being: and yet God is not in vs as a part in composition, but as an eternall A∣ctor in compositions; not mixed, but mingling the composition, in number, weight, and measure: that is, tempering and vniting euerie particle, as it were with the glew of perfect loue and harmonie. And to this purpose it is said in Iob, Sicut argillam fecisti me. Nonne sicut lac fudisti me, & tanquam caseum coagulasti me, cute & carne induisti me, ossibusque & * 1.11 neruis texisti me, cum vita benignitatem exercuisti erga me, & visitatio tua conseruauit spiritum meum? where∣by it is euident, that God is the compounder in mans composition, but not a part of it.

To conclude: I haue answered this point more at large in that Reply I made to Gassendus his Rete∣ction of my Philosophy, where I proue that the ver∣tue of God is in euerie thing, as it composeth all

things. But if I had said that God entred into com∣position, was it so impious a thing, when the Scrip∣ture auerreth that the Word was incarnated? I am too long in prouing that, which Master Foster taketh barely out of the Fryers mouth, but knoweth not, what eyther he, or I meane thereby; as for the deuils corporalitie, I will proue it elsewhere.

CHAP. III.

Wherein the Author is wrongfully accused, by his discour∣teous homebred Aduersary of Magicke, and after∣wards by his forren opposites, though of a contrary Re∣ligion, is excused and cleared from that crime.

IT is no maruaile, though mine Ad∣uersarie doth rashly and vniustly wound a mans Reputation, who dif∣fereth from him in Profession or Vo∣cation, being that his Satyricall or Cynicke passion will not spare such learned men, as are of his owne calling or habit: for if you will bee pleased to read and obserue his Dedicatorie Epistle, you shall finde there, that hee (partly, as it seemeth, being moued thereto by En∣•…•…ie at such as are in a better way of preferment than himselfe, and partly to insinuate and beget a better opinion and liking in his Patron) inueigheth in these verie words against some of his owne Coate; nor am I (saith hee) of their minde, which to become great by being accounted good Preachers, preach not aboue twice, or thrice a yeare, and then lay all their strength

on their Sermon; my resolution is otherwise, I will read much, write somewhat, and preach often.

Loe, how hee condemneth others, and prayseth himselfe; yea, hee doth not sticke in his Epistle to the Reader, to snarle against his Superiours in the Church, because they doe not stop his mouth with a good Benefice or Church-liuing, considering his great deserts: yea, and seeme to calumniate them, and lay Simony vnto their charges, his words are these:

Shall any man for my boldnesse thinke to sit vpon my skirts? Let those know, I esteeme my selfe infra inuidiam, I cannot haue lesse in the Church, vnlesse nothing; and if they shall endeauour to keepe me still low, let them know I looke for no good from them, that enuy at my end•…•…auours to doe good: if I sit panting on the ground, I will not refuse to be fed with Rauens to keepe me aliue with Elias, but I looke not to be lifted vp by any, but by Eagles; Heroicke spirits, Men fearing God and hating Simoniacall coue∣toustnesse.

He scorneth to be raysed by his Superiours in the Church, and expects onely to bee raysed by Eagles, Heroicke Spirits, namely, by such as his noble Pa∣tron is, in whom is no Simoniacall couetousnesse, as who should say, that in others there is Simonia-call couetousnesse, &c. What therefore can I ex∣pect from his outragious pen, bnt slanders of witch-craft, Magicke, and such like abominations? What lesse can I appeare in his sight than an anathema, one (I say) abandoned and accursed vnto the Deuill. His scandalous texts are these:

Doctor Fludd hath had the same censure passed on him, * 1.12

and hath beene writ against for a Magitian, and I sup∣pose this to be one cause, why hee hath printed his Booke beyond the Seas: Our Vniuersitie and Bishops are more cautelous (God bee thanked) than to allow the printing of Magicall Bookes here.

Surely, D. Fludds very defence of the Weapon-Salue * 1.13 is enough to make it suspected, himselfe being accused for * 1.14 a Magitian by Marinus Mersennus, with a wonder that King IAMES (of blessed memory) would suffer such a man to liue and write in his Kingdome. But if to bee accused were to bee guiltie, who could bee innocent? Ma∣ster Doctor hath excused hims•…•…lfe in his Booke entituled, Sophiae cum Moria certamen (cuius contrarium ve∣rum est, saith Lanouius) &c.

Heere (Gentle Reader) you may see him pull off * 1.15 his hood of simplicitie or feined veile of sanctitie, which hee professed in his Epistles, and discouer •…•…he malice and enuy of his heart against me: In the first place therefore, for the better satisfaction of my Country-men and friends, I will expresse the cause, why I touched the superstitious Magia, or Magicke of the ancient Ethnickes. My scope was and ha•…•…h beene to write aswell the naturall discourse of the great world and little world, which wee call Man, as also to touch by way of an Encyclophy or Epitome all Arts, aswell lawfull, which I did commend, as those which are esteemed vnlawfull, which I did vtterly condemne, as superstitious and of little or no probabilitie at all; among the rest where I came to speake of the Arts, which belong vnto the little world or Man; I mention the Science of Genethlia∣logie, which treateth of the Iudgement of Nati∣uities,

wherin I produce the great dispute which did arise betweene the two famous Philosophers Por∣phyrie and Iamblicus, whereof the first did hold that a man might come to the knowledge of his owne Genius or good Angell by the Art of Astrologie, namely, by finding out the Planet and Nature of his spirit, that was Lord of the eleuenth house, the which by the Astrologians was for that cause cal∣led Bonus Daemon or the good Angell. But Iambli∣cus his opinion was, that a man had neede of the Assistance and Knowledge of a higher Spirit, than was any of those which were Gouernours of Fata∣litie, namely, of such Intelligences as were ascri∣bed to the rule and direction of the seuen Planets: wherefore I did thereupon expresse the superstiti∣on of the Ancients with the Impossibilitie thereof, that thereby I might the better descry it & make it the more ridiculous to wise men. I then suspecting the captious Natures of some enuious persons, did there make an Apologie, to excuse my selfe and to shew the vanitie of the thing, and how full of idle superstition it was, and to shew it to bee onely Ima∣ginarie. But I seemed there to consent with Iam∣blicus, auerring with him, that without the Reue∣lation of that high and heauenly Spirit, which was granted vnto the Elect, none could come to the familiaritie or knowledge of his good Angell. I proue it out of many places of Scripture: Loe, this is all! Now iudge (all yee that are vnpar∣tiall and truely learned) what an offence was here to decide according vnto my power, that great Controuersie of these two notable and eminent

Philosophers, which hath stucke and beene vndeci∣ded euen vnto this day, being that I in the conclu∣sion ascribed the whole Glorie vnto that sole and onely Spirit, which is the Prince and Lord of An∣gels and Spirits: I professed to write generally of all, but as I went along, I distinguished the good from the euill, that men might the better beware of, and refuse the one, and make choyce of the other. Now therefore, that I haue expressed vn∣to you the ground, why this our Criticke and his CynickeMaster the Fryer Mersennus haue slandered me with the Title of a Magitian: I will proceed to the answer of euery member of his friuolous ob∣iections.

Doctor Fludds defence of the Weapon-salue is enough * 1.16 to make it suspected.

And why I pray you? * 1.17

Marry because he himselfe is accused for a magitian by * 1.18 Marinus Mersennus.

The conclusion is much like the capacitie of the * 1.19 concluder: Doctor Fludd is suspected for a Magiti∣an: Ergo the purge of Rubarbe which he prescribeth, or rather any point in Philosophie or Physicke, by him maintained in writings, is Magicall. Non sequi∣tur argumentum: So Roger Bacon is accused for a Con∣jurer, and a Magitian Ergo the Perspectiue or Op∣ticke Science, hee writeth of, is deuilish and Ma∣gicall, or at least wise to be suspected.

I but this Salue hath a Caco-magicall propertie in it, * 1.20 for it healeth a farre off, and not per contactum.

So doth Bacons Opticke make vs to see the Ima∣ges * 1.21 of liue men to walke in the Ayre, and it is said,

that by his Art he made an Apparition of a man to walke from the top of Alhollows steeple in Oxford, to the top of S. Maries: Surely these Opticall conclusi∣ons must be Magicall, and not by naturall reflection of glasses, because these are vtterly vnknowne to M. Foster and his adherents, and consequently are to bee condemned as diabolicall. But to come to the pur∣pose; M. Foster if his eies had beene so fauourable, and his will so charitable, as to haue looked on my answer to Mersennus in the defence of that point, before hee had iudged, he would without doubt, aswell as hun∣dreds of other men, whereof some are Church-men, of no meane ranke, and many Doctors of Physicke of excellent learning, haue auerred, that D. Flud had an∣swered Mersennus so fully, aswell in that accusation, as all other points layd by him vnto his charge, that he could not bee able any way to reply against it. And it is well knowne heere in England to such as haue beene conuersant beyond the Seas, that the suffici∣encie of my answer hath so satisfied the learned, as∣well in Germany as in France, that hee hath beene by them much condemned for his slanderous wri∣ting, and esteemed of but meanely for his small lear∣ning and indiscretion. Now the ground of his ma∣lice vnto me was, for that hee hauing written of the Harmony of the World, and finding that a Booke of that subiect set out by mee, was verie acceptable to his Countrey-men, hee inuented this slander against me and my Harmonie, that thereby hee might bring his owne into the better reputation. But what did I say? That hee was accused and condemned for that his slander by some in France, yea, verily his dearest

companion, who by reason of his insufficiencie, was easily perswaded to take his cause in hand, and to an∣swer for him, I meane Peter Gassendus, his friend and Champion, chideth his Mersennus, for such his vnci∣vill and scandalous reports against me in these verie words: Ac Zelus quidem quo tu Mersenne euectus es * 1.22 commendari cum debeat, attamen telatere non potest, quin admodum durum sit viuenti in Christiano orbe appellari Cacomagum, Haeretico-magum, foetidae, & horrendae Ma∣giae Doctorem, & propagatorem, audire, non esse ferendum huiusmodi Doctorem impunè, prouocato Principe, vti de illo poenas sumat, minisque etiam adhibitis, eundem prop∣terea breui submergendum fluctibus aeternis, &c. vt nihil dicam de Atheismo atque haeresi quam tu quoqne obijcis Fluddo. Haec nempe sunt, quae Rufini, aut D. Hierony∣mi irritare patientiam potuissent. Alter enim cum pa∣tientiam requirat in caeteris: qui vel tamen vnius Haere∣seos crimen ferat, aut dissimulet, hunc clamitat non esse Christianum; Alter verò, nolo (inquit) nolo in suspitione Haeresios quenquam esse patientem. Quid fecissent in cri∣mine, seu suspitione, aut Atheismi, aut Cacomagiae?

These are the very words of Mersennus his chiefe friend, which I interpret thus: And although (my Mersennus) the zeale wherewith you are moued against Fludd is to bee commended, neuerthelesse you cannot bee ignorant, how grieuous and intolerable a thing it is vn∣to any man that liueth in the Christian world, to be called a Witch, or euill Magitian, a Hereticke-Magitian, or a teacher, or divulger of foule and horrible Magicke: and that such a teacher is not to bee suffered vnpunished, also to prouoke the King or Prince to punish him, and besides all this to threaten him; saying, that for that cause hee

should bee drowned or drenched in the eternall, Lake and so forth. Besides the Atheisme and Heresie, which al∣so you obiect and lay to Fludds charge. Verily, these are things which would stirre vp the patience of Ruffinus or S. •…•…erome, whereof the one when hee requireth patience in other things, yet hee concludeth, that hee which can beare or dissemble with the offence of one heresie, he crieth that such a man is no Christian: The other saith, I will not that any man should bee patient in the suspition of Heresie; much lesse to be accused or suspected of Atheisme or naughty magicke.

In which words our English world may discerne first, how this my honest dealing and morall forren Aduersarie doth checke his vnciuill friend, whose part hee vndergoeth, for his immodestie and small discretion: and next doth teach my home-bred Ad∣uersarie a great deale of manners or behauiour in writing against an Aduersarie; namely, not to con∣tend with foule and scandalous language, but with acute arguments, and those to the purpose, armed with the truest reasons of Philosophie: Doth not Master Foster blush now to see his mightie and mag∣nanimous Author Marinus Mersennus checked by his judicious friend, whom hee himselfe hath ele∣cted, aswell for Vmpeere as Stickler in his cause? Yea, and a chiefe Champion to defend it, for cal∣ling me vniustly a Magitian and other misbeseeming names? Yea, is hee not ashamed, if hee hath any, to choose out a lying and false Author for the pro∣pagating of his Brothers slander? If this be not so, aske Gassendus.

But hee will no doubt reply, that this speech of

Gassendus to Mersennus doth not take away for all that the suspition of Magicke from Doctor Fludd, though hee reproueth his friend for vsing him with so rough tearmes: To which, for his better satis∣faction, I produce this other place out of Gassen∣dus his Reply against me, in his friend Mersennus his behalfe:

This is the Title of his Chapter, * 1.23 being the 20.

Adlibri tertij Caput primum. Depulsa Fluddo A∣theismi, Haeresios, & praesertim Cacomagiae suspicio: (that is) To the first Chapter of the third Booke, where∣in Fludd is cleared from the suspition of Atheisme, Heresie, and especially of Deuillish Magicke.

He speaketh thus by way of Counsell to Mersennus.

Restat suspicio Cacomagiae, de qua praesertim quaestio haec est, veruntamen non vti ipsum Diabolicis illis arti∣bus, argumento mihi est, quod Diabolos esse non credit (aut non videatur credere) quales nos vulgo intelligi∣mus à Cacomagis vsurpari. (that is) There resteth now the suspition of Euill-magicke, of which especially the question is made, but this is an euident argument vnto mee, that hee is no such Magitian, because hee doth not beleeue (or at least wise maketh semblance not to beleeue) that there are such Deuils as wee imagine to bee familiar with Witches.

Let Master Foster therefore see, vpon what ficke foundation hee hath layd the false and malignant slander of an Euill-Magitian on mee. But alas! I smell a Rat (for I will vse his owne wittie phrase)

he careth not how he may disgrace any one, so that he might thereby the better serue his owne turne. Because I haue produced in my Mysticall Anatomy a naturall reason for the Weapon-Salue, which hee neyther can, nor, for all his poore reasons expressed in his Booke, shall be able to refell, therefore, for∣sooth, I must be numbred amongst the Magitians. And wherefore? Marry because Mersennus hath gi∣uen the same censure on me. And who is Mersennus? A rayling Satyricall Babler, not able to make a re∣ply in his owne defence, and therefore being put to a Non plus, hee went like a second Iob in his greatest vexation to aske Counsell of the learnedst Doctors in Paris: And at last for all that, he fearing his cause, and finding himselfe insufficient, procured by much Intreatie his friend Peter Gassendus to helpe him, and called another of his friends vnto his assistance; namely, one Doctor Lanouius a seminarie Priest, as immorall as himselfe, and one that professeth in his Iudiciary Letter much, but performeth little. And in good faith, I may boldly say, that for three roa∣ring, bragging, and fresh-water Pseudophilosophers, I cannot paralell any in Europe, that are so like of a condition, as are Mersennus, Lanouius, and Foster: all three exceeding terrible in their bumbasting words, imagining to quell and make subiect vnto their thundering braues the stoutest Schollers of Europe, if they cared for them, and did esteeme them more than Bugbeares to skare away Crowes or frighten little Children. As for Peter Gassendus I finde him a good Philosopher, and an honest and well conditioned Gentleman, iust aswell vnto his

Aduersary as friend, not passing beyond the bounds of Christian modestie, but striking home with his Philosophicall arguments, when hee seeth his oc∣casion.

Mersennus his words in his Epistle to his Patron (wherein hee seeketh ayde of this his friend Peter Gassendus) are these, translated in English as neere as I can.

After I had communicated with the Counsell of all my learned friends, they being heard, I would also aske counsell of my friend Gassendus, who departed into Germany a while since, I did pray and beseech him, that hee would seriously write backe vnto mee, what hee thought of Fludds workes: for I did coniecture that hee by reason of the curiositie, which hee had to attaine vnto euerie kinde of Philosophie, would for a certaine pene∣trate also into this Philosophie, vnder which, Fludd doth hide his impieties, &c. Thus you see, that this good Fryer confesseth that hee vnderstood not Fludds Philosophie, and therefore was faine to pray Gassendus to assist him, which when Gassendus to his power had performed, with vnspeakable ioy hee vttereth these words:

Behold, when Fludd in answering mee would hide himselfe vnder senses of Scripture, as lurking holes; my Gassendus hath so brought him out of them, and so dis∣couered his Cabal, that I thinke my selfe satisfied with this discouery onely.

See here Master Foster, the crauenly & cowardly Fryer, whom you take for your Author and Ma∣ster: And well you may, for like Master, like scholler.

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Iudge you therefore (worthy Reader) whether this mans slanderous reports bee not propped vp with a sound piece of flesh. A worthy Philosopher to chal∣lenge the field, and request other men to fight for him. As for Lanouius, he acknowledgeth that Mer∣sennus hath earnestly sought his assistance also in these words:

Out of Lanouius his Epistle to Mersennus.

I cannot but approue your counsell in taking the Iudge∣ment of other men, which is, that you should not rashly precipitate your selfe in your owne cause; you haue also esteemed mee to bee fitly numbred amongst those which you haue made choyce of for this businesse. And verily your case is to be lamented; the which for your dignities cause I cannot suffer: I will not suffer my suffrage to be wanting vnto you, &c.

These therefore are two Champions, that are come into the Philosophers Campe or field with their friend Mersennus to tug and wrestle with me: I haue (I thanke my God) fully answered them alrea∣die, and mine answer is at the Print, and I would that Master Foster had a better pate and capacitie than hee hath, to make a fourth in the Reply: The more the merrie•…•… For as truth conquereth all things, if shee bee with mee I feare no colours, But to pro∣ceed with our Text.

Marinus M•…•…rsennus (saith Master Foster) doth won∣der, that King IAMES of blessed memorie would suffer such a man to liue and write in his Kingdome.

To this I answer that King Iames of euerlasting memorie for his Iustice, Pietie, and great Learning, was by some Enuious persons moued against mee, touching the same subiect; but when I came vnto him, and hee in his great wisedome had examined the truth and circumstance of euery point, touching this scandalous report, which irregularly and vn∣truly was related of mee, hee found me so cleare in my answer, and I him so regally learned and graci∣ous in himselfe, and so excellent and subtill in his inquisitiue Obiections, aswell touching other points as this, that in stead of a checke (I thanke my God) I had much grace and honour from him, and recei∣ued from that time forward many gracious fauours of him: And I found him my iust and kingly Pa∣tron all the dayes of his life. And must I now after so regall a Iudge haue such an vpstart Inquisitor as is Master Foster, to Iudge and censure mee againe, and that by the ridiculous authoritie of an ignorant Fryer, whose friend doth iustly condemne him, and checke him for his slanders, and cleare mee from all such crimes as he obiecteth against me?

Then he makes a very shrewd obiection, saying, Because Mersennus writ against Doctor Fludd for a Magitian, therefore I suppose that this is the cause, why he hath printed his Bookes beyond the Seas, our Vniuersitie and reuerend Bishops, &c: as before.

Though I need not answer, in this point, a man of * 1.24 so enuious a condition; yet, for Charities sake, which bids me not offend my brother, I will at this time satisfie him. I sent them beyond the Seas, be∣cause our home-borne Printers demanded of me fiue

hundred pounds to Print the first Volume, and to find the cuts in copper; but beyond the Seas it was printed at no cost of mine, and that as I would wish: And I had 16. coppies sent me ouer with 40. pounds in Gold, as an vnexpected gratuitie for it. How now Master Foster, haue I not made you a lawfull answer? As for the Vniuersitie: I wonder my workes should seeme so male-gracious vnto it, when they are regi∣stred in two of her Libraries. And surely, if my con∣science had perswaded mee, that there had beene any thing in them, which had beene so haynous or displeasant, eyther to the Kings Maiestie, or the Re∣uerend Bishops, I would not haue presumed, to haue made first our late King Iames of blessed memorie, and next three of the Reuerend Bishops of the Land the Patrons of them; being that I, electing them my Patrons, must present them with the first fruits, and therefore must know, that if any thing had happened amisse in them, it could not bee hid∣den from them, whom in veritie I would bee afraid to displease, as being such as with my heart I reuerence.

His friend Ioachimus Frisius (or rather his owne * 1.25 selfe, as saith Lanouius, in a Booke called Summum Bonum) excuseth Roger Bacon, Tritemius, Corne∣lius Agrippa, Marsilius Ficinus, & Fratres Roseae crucis from being Caco-magitians, I wonder at nothing more than that Belzebub was not in the number.

A singular Diabolicall Conceit! * 1.26

For the first, whether that Booke bee mine or no: I haue satisfied Gassendus, whose onely ape Lanouius is: For he obiecteth nothing, but what he taketh out

of Gassendus his Booke, To make Master Fosters wor∣ship an account I am not minded at this time, onely thus much I will say for Ioachimus Frisius, that what he hath produced out of their owne workes, in their owne defence, excuseth them, and accuseth such calumniatours as Master Foster is, who are so apt to condemne a person for that they are altogether ig∣norant in: Let the Readers obserue the proofes in Frisius his Booke to cleare them; and then if any will afterwards accuse them, I shall deeme them partiall. But wee must note by the way, that our Sponge-bearer must make election of Iesuites (as in his Epistle hee confesseth) and Fryers and Semi∣narie Priests to bee his instructors and teachers, to reply both against the Weapon-Salue and mee, when hee knoweth that they are such as can affoord neyther him nor me (as being esteemed among them for Heretickes) one good word. Nay, I will tell him for his greater shame, that their onely spight vnto me is, because they discerne my workes to bee well esteemed abroad in the world, my selfe being (as ex∣orbitant vnto their Church) esteemed by them an hereticke. All that the greatest Aduersary I haue, euen Marinus Mersennus himselfe aymeth at, is to haue me change my Religion, & to gaine me to their side, & for that intent he promiseth me, if I will leaue my Heresie (as he termeth it) many rewards & cour∣tesies. But I finde here at home euen amongst our owne Religion, some men lesse friendly and greater enemies vnto me and mine honest endeauours than abroad. Mersennus his words are these, after hee had thought with great tearmes to terrifie mee.

Marinus Mersennus out of the 1744. Column•…•… of his Commentary vpon Genesis.

But if you Robert Fludd will leaue your Heresie, I with my friend will heartily embrace you, and will ey∣ther face to face speake with you, or by Letters conferre with you about certaine Sciences, and I will desire him not to write against you; but that you may bee receiued by the Grace of the diuine power amongst the Children of the Catholicke Church, that you together with vs may eternally celebrate the Diuine praises in the place of blisse; if not, thou wilt be tormented with eternall flames; as it is certaine that Heretickes shall, and those that goe from the Catholicke Religion, which your Ancestors did embrace: especially such, as persist obstinately in their Heresie, will certainely be damned: For Gods Word is true and vnfallible, wherefore examine seriously your conscience.

In another place hee wisheth, that leauing my He∣resie, I would ioyne with them in the correcting of Arts, telling me, what an applause I should haue for so doing, of euerie Common-wealth.

This I speake to some of my Countrymens shame, who in stead of encouraging me in my labours (as by Letters from many out of Polonia, Sueuia, Prussia, Germanie, Transyluania, France and Italy I haue been) doe prosecute me with malice & ill speeches, which some learned Germans hearing of, remember mee in their letters of this our Sauiour CHRIST his speech: N•…•… est Propheta in sua patria, No man is a Prophet in hi•…•… o•…•… Country. It was not for nought the wise man s•…•…: Qui scientiam addit, addit & dolorem; & quod

in multa scientia multa sit indignatio: hee that addeth vnto himselfe Science, contracteth vnto himselfe much paine and vexation, because that in much sci∣ence is much indignation. As for my part (without any bragging of my knowledge bee it spoken) I speake this feelingly; but the sincerity of my guilt∣lesse conscience bids me haue patience. And now to the last Member of the Text.

I wonder at nothing more (saith hee) then that Belze∣bub * 1.27 was not in the number, &c.

Marry I will tell him why, If it had been true that * 1.28 thevse of the Weapon-salue is witchcraft, and the v∣sers thereof Witches and Coniurers, (as he boldly saith) how I pray you should Belzebub bee missing from our company? But being that it appeareth false before God and man, it should seeme he was busie in the animating of his Ministers; namely of those calum-niators & slanderers, which abuse and scandalise publikely, not only Gods good creatures, but their brethren also. He is busie (I say) to instruct and incite such his worldly children, true imps of darknesse, to iudge false iudgements, and to accuse the innocent: And this is the reason that M. Foster and his likehaue, missed to find Belzebub or the Di∣uell in this number; forasmuch as he is neerer them then they are aware of.

The Second Member.

In which, the vertuous validity of M. Fosters Sponge, in wiping away of the Weapon-Salue, is squeesed out and quite abolished, that thereby the wounded reputation of the Weapon-Salue may be restored againe vnto his wonted splendor and glory amongst men.

CHAP. I.

In which all Obiections touching the Question proposed by the Sponge-hearer, are answered.

THe maine scope of the whole busi∣nesse is contained in this Question, which he propo•…•…h thus:

Question.

Whether the curing of wounds by the Weapon-Salue, bee Witchcraft, and vnlawfull to be vsed?

M. Foster confidently affirmeth it; and for my part I must as earnestly deny it. He offereth to proue it 2. manner of waies: First Naturally, and by Naturall Philosophy: Secondly, Supernaturally, namely, by Theologicall and Ecclesiasticall testimony. Let vs see therefore how he can proue it to be witchcraft by the Rules of Theology and Reasons of Nature.

His maine Arguments in his first Article. All lawfull Medicines produce their effect, either by * 1.29

Diuine Institution, as Naamans washing himselfe in the Riuer of Iordan to cure his leprosie. The Poole of Bethes∣da's curing such as entred in after the Angels stirring it; or else by naturall Operation, according to such vertues as God in the Creation indued such Creatures with, whereof the same Medicines are composed, as the lumpe of figgs to cure the Impostume of the King Ezekiah, as the Wine and Oyle, with the which the wounded man was cured by the Samaritan.

But this Weapon-Salue worketh none of these wayes:

Ergo the Cures done by it are not lawfull; but presti∣gious, Magicall and Diabolicall.

The minor is denied * 1.30

I proue it two manner of wayes. First, it is not by di∣uine * 1.31 Institution, because it is no where registred in Scrip∣ture. Secondly, it workes not naturally, because it worketh after a different manner from all naturall Agents: For it is a Rule amongst Diuines and Philosophers, that nul∣lum agens agit ad distans: whosoeuer worketh na•…•…urally, worketh either by vertuall or naturall Contact; But this Weapon-Salue workes by neither, therefore it workes not Naturally. It worketh not by corporall Contact, for the bodies are disioyned some 20. miles or more, wherefore (if lawfull) it must needes be performed by a vertuall Con∣tact. But not so neither, because all Agents working after this manner, worke within a certaine distant and limited sphaere of Actiuity. The Loadstone doth work but at a small distance.

Vnto your first reason I answer, that it doth not fol∣low, that because it is no where registred in Scrip∣ture, therefore it is not of diuine Institution: what? because figgs, wine and oyle, yea, and clay temper∣ed

with Spittle, are noted in Scripture, for externall Medicines, therefore must the vse of causticke, ve∣sicatory, healing, fluxing, and such like other exter∣nall Medicines daily vsed by christian Physicians, be reputed for vnlawfull Magicall & Diabolicall, be∣cause they are not registred in Scripture? Or is no∣thing instituted by God, but what Scripture maketh mention of how then can that saying of the Apostle be true, that God worketh all and in all? If all and in all, * 1.32 then worketh hee also all Acts and operations, as well occult and mysticall, as those which are mani∣fest and apparent vnto sense: and therefore all Acts are instituted by God. Because according to Scrip∣ture, Quod Deus non vult, non facit; what he will not he doth not; but when he list, and according vnto his will hee worketh in Heauen and in Earth. As therefore he instituteth nothing, but what must bee effected; so nothing is in the whole world effected, which hee doth not will, institute and decree. Whereupon the said Apostle concludingly saith: Of him, by him, and in him are all things. But I will * 1.33 shew this more at large, where I will handle this ve∣ry Question negatiuely, namely, where I prooue the weapon-oyntment lawfull and not cacomagicall.

Vnto your second I say, that it is of no more vali∣ditie then the first. The maine Axiom of the vulgar Philosophers, vpon which you ground your proofe for the excluding of this Salue out of the list of na∣ture is this: Nullum agens agit ad distans. Vpon this you frame out this Argument.

Whatsoeuer worketh Naturally, worketh by corporall * 1.34 or vertuall Contact; But this worketh by neither: Ergo it worketh not naturally.

First, concerning that Axiome in Philosophy, I * 1.35 know and can proue it by experience to bee false. For the fire heateth ad distans: The lightning out of the cloud blasteth ad distans. The Bay tree operateth against the power of thunder and lightning ad di∣stans. The force of the canons bullet killeth with∣out touching ad distans. The sunne and fire doe act in illuminating ad distans. The Loadstone doth o∣perate vpon the Iron ad distans. The plague, Dysen∣terie, small pocks, infect ad distans, &c. But to make all this good you adde to the Axiome and say: agit vel per corporalem vel virtualem contactum, instead of Agit ad distans: I will answer first, that the Maior is vnfirme. For I would haue you know, that light∣ning may moue the Aire violently, and the Aire mooued by contact of the Agent, which is Light∣ning may stupifie, and strike dead: so that in this case, there is neither vertuall or corporall contact of the Agent, but an Accidentall comming be∣tweene the vertuall Agent and the Patient. The like is euident in the Canons bullet, which flying by a person, without any vertuall or corporall contact, doth cast the person on the ground; for the Agent being the bullet, moueth the Medium or the Aire violently, and the Aire being so moued casteth downe the person: But though I let the Maior passe for currant; yet neuerthelesse the Minor is altoge∣ther halting. For I affirme, and it is euident to euery mans capacity, that this medicine doth cure by a vertual contact, namely, by a Simpathetical proper∣ty, which doth operate inter terminum à quo & 〈◊〉〈◊〉 ad quem, betweene the beginning and end magneti∣cally and occultly or mystically.

The Minor or Assu•…•…ption is proued thus. * 1.36

All Agents working by a vertuall Contact worke within a certaine distance, and limited spheare of Actiuity. The Loadstone worketh vpon Iron by a vertuall Contact, but it workes but at a small distance. Fire is the most ra∣ging Agent of all, but a fire of 10. miles compasse can∣not burne, heate or warme a man 2. miles distant from it. The Planets excell in virtuall operation all sublunarie A∣gents. The Sunnes light goes through the whole world; but yet a little cloud obscureth the light, and abateth the heate. The Earth keepeth the light from the Antipodes. The body of the Moone eclipseth the Sunne. Now then shall terrestriall Agents by distance or Interposition be to∣tally, and celestiall partly hindred, and shall this weapon∣Salue worke from the weapon to the wound at all distan∣ces? Shall the interposition of neither aire, woods, fire, water, walls, houses, castells, citties, mountaines, heate, cold: shall nothing hinder or stay the deriuation of the vertue of it?

What a doe wee haue about little or nothing to * 1.37 the purpose. I thought you would haue proceeded Syllogistically to the period of your proofes as you begunne; but I see that you finde such blocks in the way to proue your proposition, that like a tired Iade you giue ouer that manner of demonstration in the midway, wherefore I must teare this your long reply into textes, the more peculiarly to an∣swer by piece-meale euery particular thereof.

All Agents working by vertuall contact, worke within * 1.38 a certaine distance and limited sphaere of Actiuity; The Loadstone worketh vpon Iron by a vertuall contact, but it worketh but at a small distance.

Who saith that any vertuall Contact can worke in * 1.39 infinitum, when the very world it selfe is limited? But by your eaue, S^r, the self same specifical vertue work∣eth her operation either further or nearer, as it is ex∣alted in her actuall power and essence. As for ex∣ample: one kin•…•… of gunne powder carrieth to a further marke then another: one lightning from a∣boue penetrateth deeper then another: In so much that it hath beene obserued, that by his subtility in p•…•…cing, and force in multiplication, it hath entred not only deepe into the hard rocke; but also strucke through the solidity of the sword in the scabord and melted it, whereas other fires or lightnings from aboue haue come short of their vertuall Contact. Also we find that one Loadst one is of a greater po∣wer and agi•…•…ity in working then an other: and ther∣fore it draweth Iron vnto it, both at a further di∣stance, and with a stronger force. Doth not the Scripture teach vs, that God hath giuen his gifts to some men more and to some lesse? As also some inferiour Creatures he hath made in the very same kind, more vertuous in working then another? For we ought to obserue euermore (because you speake of a spheare of Actiuity) that the more vertuous the centrall Agent is in any thing, the larger will his semidiameters be, and consequently his circum∣ference. As for example; the more powerful the fire is, the further will it cast it's heate Circularly: So that the spheare of actiuity, of the very same agent in kind, will be no way certaine; but further or shor∣ter, according vnto the power of the same Agent: And consequently obserueth no certaine limited

spheare of Actiuity. To conclude, little doth Master Foster know the admirable power of mans vitall spi∣rits being dilated or emitted; neither can it any way bee compared with the weake power of common Creatures or the Elementarie fire. It is a subtill influence in puritie and penetration, as piercing, yea and rather more then the influence of any star in Heauen, it is not hindered by clouds, or stopped by walls or mountaines, it is a power essentiall procee∣ding radically from God who animateth it, mouing alwayes in an airey medium; Doe not you acknow∣ledge so much when with the Apostle you say: In •…•…od wee li•…•…e, mo•…•…e and haue our being. But to pro∣ceed.

The fire is the most raging agent of all; but a fire of 10. * 1.40 miles compasse cannot burne, heate, or warme a man at two miles distance.

Truely, Master Foster, I can scarce beleeue you * 1.41 For I am sure, you would find a larger spheare of Actiuity in such a proportion of fire, then your bo∣die would be able to endure without roasting. For if, Vis vnita sit fortio•…•…r, if (I say) force added to force produceth a greater force, will you haue a fire of ten miles compasse, not to heate, nay, not to scortch & burne two miles •…•…ff? Againe, pardon mee, Sir, for I say, your artificiall fire is not the most raging∣est Agent of all. For the lightning of heauen is more forcible in it's operation then our artificiall fire, for though it bee a of lesser compasse then the hun∣dred part of 10 miles; yet, it so inflameth the aire for many miles compasse, that it maketh the Creature to sweat againe with heate. Moreouer the Olym∣picke

and starrie fire excelleth this so farre, that it pierceth many degrees further then the Elementall fire can doe: for though the Elementall fire be full of Actiuity; yet, it is cloathed with so thicke a spirit, in which it is carried, that though it be subtile, and of the fountaine of celestiall Fire in it selfe, yet by reason it cannot mooue but in his medium or thick vehicle, namely, the artificiall fire beneath, with∣out the thick fume or smoake of the thing combu∣stible, and naturall, & elementall without the clouds and aire, in which it is carried, it is for that cause impedited or hindred for making so great a spheare or Diameter in his Actiuity, because the vehicle, being thick, cannot without some resistance of the Aire penetrate into the same. But the celestiall fire which is the fountaine of the fire of life, by reason of his subtile spirit, which is his Aetheriall vehicle, pierceth all things, being nothing else but a subtile influence, which according to the best Philoso∣phers aduice, doth pierce without any resistance, thorow rocks and stones, euen to the very center of the earth, as experience it selfe doth witnesse. For else (say the Philosophers) this Influence could not by little and little produce in the bowels of the earth the formes of metalls and precious stones more or lesse noble, according to the worthinesse of that starrie spirit, which sent downe that influence and purenesse of that mercuriall vapour which it ani∣mateth. But yet the life of man, I meane, that refi∣ned spirit by which man liueth, is more subtile, pure, and exalted then it: And therefore of a grea∣ter Actiuity, as shall be manifested hereafter.

The Starres celestiall excell all sublunarie Agents: the * 1.42 Sunns light goeth through the world; but yet a little cloud obscureth the light and abateth the heate. The earth keepeth the light from the Antipodes: The body of the Moone eclipseth the sunne, &c.

If the starres celestiall excell the sublunarie A∣gents, * 1.43 then was Master Foster to blame, to say be∣fore, that the terrestriall fire, was the most raging∣est and powerfullest Agent of all. But in this hee commeth to me: for if the celestiall Agents be more potent then the sublunarie, it argueth that it hath a greater spheare of Actiuity, and can send out his Diametrall beames, further then either Loadstone, fire, or such like sublunarie things, in which, though the agent celestiall be, yet it is so cloied and encom∣bred with a grosse spirit, or compacted body, that it cannot operat, as in the graine of corne it appeareth, whose internall and centrall fire, except it be set at libertie, will not moue from the superficies of the Earth vp toward heauen and multiplie. But to the purpose: what a story doth our Author tell vs of the Sunne, the Sunns light, the Eclipse, the Inter∣position of the Earth betwixt the Sunne in our Ho∣rizon, and the Antipodes, the impediting of the Sunns light by the interposition of a cloud? Verily, it is more to shew his small skill in Astronomy and Philosophie, then to touch truely any thing that is material to our argumēt. For, I am sure, he is not ig∣norant, that there are two things more besides light which are exactly by Philosophers to be considered (to wit) motion and influence. If he will say that in∣fluence can be stoped by clouds, by interposition of

starres, by aire, by water, or by earth, he erreth and knoweth no Philosophy: motu, lumine, & influentiâ operantur stellae, & non solo lumine; The starres oper∣ate by motion, light, and Influence, not by light onely. The visible light may bee obscured to vs, but the Influence will flow without resistance. And to this purpose speake the wisest Philosophers. * 1.44

Now then shall terrestriall agents by distance or interpo∣sition be totally, and celestiall be partly hindered, and shall this Weapon-salue worke from the weapon to the wound at all distances? Shall the interposition (I say) neither of ayre, woods, fire, water, walls, houses, castles cities, mountaine, &c: hinder the deriuation of the vertue of it.

First, I say that the originall act in this cure issu∣eth * 1.45 from the wounded person to the ointment, and not (as he saith) from the ointment to the wound. Next, I told this busie Gentleman before, that makes so much adoe now about nothing; that for asmuch as this spirit proceedeth from a celestiall influence animated by God, therefore it hath no such stopps and rubbes; neither is this subtill of all subtill creatures any way impedited in his descent to feed & nourish that species, vnto which, from the creation of the species it was ordained; but we must know thus much, that before it came downe it was Catholicke and generall; but after it did penetrate into bodies, it endueth a specificall and particular nature, and hath an especiall Sympathie with a na∣ture like it selfe, and for this reason, the wounded mans spirit penetrateth through the vehicle of Aire, in which the bloud is conuayed vnto the oint∣ment, and naturally affects the oyntment: so much

the rather, because that bloud was ayre, and ayre is dilated bloud in his internall, and that I can ocular∣ly demonstrate: and also the principall ingredient of the oyntment was of the bloud; wherefore as we see the Sunne by his beames doth send out his spirit into a graine of corne in the Earth, and hath his liuely influence or essentiall beames of Emission continuatēd with his like; nay, the very same that lurketh in the dead and corrupted graine, and so by little and little reuiueth, that which was as it were dead and buried in corruption, making it to thriue and vegetate with multiplication: euen so and no otherwise the Sunne of life in man liuing and mouing yet in man, as the Sunne in the great world, hath his liuely beame of influence continued vnto the spirituall sparke in the dead bloud, which is all one with the influēce emitting, but buried in a dead bloody corporall graine, namely, the dead blood conueyed to the oyntment, the which oynt∣ment we compare vnto a good, a wholesome or a comfortable earth, most proper for the nourishing of such a hidden spirit as lurketh in the bloud, being that they, namely, the ointment and the bloud trans∣ferred or committed vnto it, are no strangers to one an other, but as homogeneall, or rather as well ac∣quainted as one specificall body is vnto a Spirit of the same degree in nature, for as much as the body of the oyntment is compounded (according vnto my receipt) ofbloud, fat-flesh and the mosse or ex∣cresence of the bones of the same Microcosmicall Species, though not indiuiduum, all which are anima∣ted from that Spirit of life which abideth in mans

bloud: The Influence therefore of life issuing from the Microcosmicall or humane Sonne and assisting reuiuifying and multiplying by little and little the hidden graine of life in the amputated bloud now in the oyntment, and also exciting the potentiall or so∣pified Spirit in the oyntment, no otherwise then we see the Sunne of Heauen to stirre vp, in the spring time, the Spirits of the earth which the cold winter had stupefied and benummed, leaueth not to operate betweene both extremes, vntill the par∣ty doth recouer.

This is the true Mystery of the Question, and I will stand to it, that the vse of the earth to rott, rayse vp, and multiplie the graine of wheat is Ma∣gicall, Diabolicall and vnlawfull, if it can be truely demonstrated, that the vse of this oyntment is witchcraft and vnsufferable; for their mysterie of multiplication, reviuification and coniunction of the viuifying spirit of the one, with the viuified spi∣rit of the other, is all one and the same. It was a type by which S^t. Paul doth teach vs the Resurrecti∣on, namely, by the dying and rotting of corne in the earth; and as for the operation of the Sunne in the graines multiplication, euery plowman will in∣struct you in it. Now for a conclusion vnto this, we see that sometimes the Sunne is further off, and somtimes nearer, and yet more or lesse, he doth not cease to operate by vegetating and multiplying in Animals, vegetables, and mettalls: I must now heare his conclusion.

O Agent aboue all Agents, certainely the Angels of * 1.46 Heauen cannot worke at such a distance, onely God whose

Essence is infinite, who is omnia in omnibus, All in all, can worke thus, because from him nothing is distant at all, 〈◊〉〈◊〉 in him we liue, moue and haue our being, Acts 17.

Leaue your admiration! It is nothing to this * 1.47 our text; you haue opened your owne Absurdity, I would haue you now abandon the abolishing of our Weapon-Salue, and make vse of your Sponge, to wipe away the staines of your owne error, which you haue fully expressed in this your assertion; for by it you haue ouerthrowne your tenent: you say after your admiration aboue admiration, that the Angells of heauen cannot worke at such a distance: Ther∣fore I conclude thus; Ergò much lesse the Angells of hell, for they are darker, and therefore of a lesse extension; Now you said before, that a cloud will take away the Sunnes Light, therefore surely the Diuell being an Angell of darkenesse, must be more impedited in his vertuall operations, and con∣sequently in the extension of his power then the Angells of light. But (say you) it is the power of the Diuell that makes this oyntment to doe such feates at so farre a distance, for else it were not witch-craft nor diabolicall: Then you conclude thus for me, onely God whose Essence is infinite, and is all in all, can worke thus, &c: And can hee so indeed? And will Master Foster then attribute this act vnto the Diuell, the worst of Angells; and so commit worse then ordinary Idolatry, to arrogate that to the Creature, nay to the Diuell, which by his owne confession belongeth to God? Will you confesse that he is all and in all, and will you make the goodnesse more All in the goodnesse of healing then God

himselfe? Will you acknowledge with the Apostle, that God operats all & in all, and will you attribute his worke (the fruits whereof is goodnesse) vnto the Diuell, whom he predestined and ordained to punish, destroy, and marre, and not to make and heale. Doe not you absolutely conclude for the Weapon Salue, in saying: In him we liue, moue, &c. Proh Deum at{que} hominū fidem! What an error is this, in so eminent an appearing Philosopher, nay, in a Theosopher? The world may perceiue by this, that Quaedam videntur & non sunt: But to proceed vnto the period.

Let the iudicious and Religious Reader iudge then if * 1.48 the weapon-curing mediciners make not a God of their vn∣guent, and commit not Idolatry in attributing that to a little smearing oyntment of their owne making, which is proper to God onely, the Maker of all things

You are deceiued, Sir, they make not a God of * 1.49 the vnguent, but giue hearty thanks vnto him for that blessed gift of miraculous healing, he hath be∣stowed on the vnguent. Neither did the Iewes at∣tribute the curing property vnto the Poole of Be∣thesdaes, but vnto Gods curing or salutiferous An∣gell, which imparted that gift vnto it. Wherefore I would haue you (good Sir) and all the world be∣sides to know that all suspicion of Idolatry is in this case taken away from the mediciners, for asmuch as due acknowledgment and veneration is ascribed by them vnto God onely, for his grace in healing, manifested by this oyntment: Yea verily, rather the stile of an Idolater ought rightly to be imputed to your selfe (Sir) who so impiously dare to attribut

these good healing blessings of God vnto the De∣uill, the worst of creatures.

Againe, we deny that it is the artificiall compo∣sition, made with mans hands, that cureth, but the naturall ingredients of the composition, which God hath originally endued with such an occult and mysticall vertue in •…•…uring: To conclude this point, if the iudicious Reader will well ponder the words of M. Fosters Text, he shall finde him to be in it an A•…•…stat or Heriticke vnto his owne tenent or Do∣ctrine; for his assertion, which hee seemeth so Gi∣ant-like to maintaine, is, that the Weapon-Salues cure is diabolicall, or effected by the subtill art of the De∣uill: but in this Text hee dotingly saith, that the me∣diciners attribute that vnto the Salue or little Smearing oyntment which is proper to God onely which if it bee true, (as true it is) then is Master Foster in an abo∣minable errour, to affirme this cure to be onely the act and operation of the Deuill.

Thus (Gentle Reader) you see the efficacie of this mans reasons, as well Philosophicall as Theo∣logicall, whereby he seemeth, through the Igno∣rance of the cause, to maske Gods Goodnesse with a prestigious visard of the Deuill: you see the im∣probability of it. But as penitent sinners, at the last doe conuert themselues, from the Deuill to God, so (God bee thanked) this Weapon-Salue his Ad∣uersarie, led rather by a good Spirit then his owne will, concludes truely and saith, that it is not the good Angels, and therefore much lesse the Deuill, that can doe such a feate; but God onely: I re∣ioyce at his conuersion, though against his will.

Loe, how he accordeth with his great enemy, that damned Magitian Paracelsus (as he tearmeth him) who affirmed that it was Donum Dei: As concerning his authors which he citeth against it, I esteem them not; there are as many for it of a better authority and Iudgement. For they are neither your Schoole∣men, who deale onely in imaginary speculatiue Philosophy; nor Ioan•…•…es Roberti the Iesuit, and such like phantasticall Theorickes; but learned Phy∣sicians, great Philosophers, both theorically and practically profound in the mysteries of nature, and therefore the fitter persons to discusse a businesse of this physicall nature: Amongst the which I no∣minat, in the first place, the Bishop Anselme, who for his integrity, deepe learning and hol•…•…nesse of life, is canonized a Saint: and then amongst the deepe Philosophers and Physicians, which haue been con∣versant in the Mysteries of God and nature, Theo∣phrastus Paracelsus, who tearmes it iustly Donum Dei, Cardanus, Ioannes Bapista Porta, Oswaldus Collius, Io∣annes Ernestus, Burgrauius, Rodulphus Goclinius, Io∣annes Baptista ab Helmont, and many other excellent and well experimented Philosophers & Physicians, who as well by the practicall art of Alchymy (then which there is no Science in the world that doth more ocularly bewray and discouer the hidden mysteries of Nature) as other assiduall obserua∣tions grounded vpon proofe, and not on imagina∣ry contemplation onely, haue like true philoso∣phers, diued into this mystery of healing: Men (I say) who haue beene as subtill to eschew, and wa∣ry to foresee the Diuels craft, yea, and to distinguish

his act from that of God in Nature, as Master Fo∣ster or any other of his paedagogicall Rabbies: And although some superstitious Physicians of this king∣dome (such, I meane as are apter rashly to iudge this businesse then to ponder it with due considera∣tion) may seeme to bee aduerse vnto it, yet, they cannot choose but know, that Plura latent quam quae patent, there are many thousand things more that are hidden in the secret closet of nature, then com∣monly man doth know; or can at the first discerne.

And therefore, if they are ignorant in this my∣•…•…ery, it will prooue an effect of their highest wise-dome to hold their peace and not meddle in the censuring of it, as being assured that there are ma∣ny things hidden in Nature, which fall not in the spheare of their capacity, verbum Sapienti.

Againe, I esteeme it a thing fit for freshwater Souldiers in Philosophy, and not for a settled per∣son in the secrets of nature, to say Ipse dixit: this man, or that man saith or writeth thus and thus, Ergo it is so: because, humanum est errare. Ti's most fami∣liar euen in the wisest men to erre, but it is the best wisdome in a Philosopher first to diue wisely into the Mysteries of God in Nature, and then, being confident to conclude demostratiuely; and not ac∣cording to other mens sayings, but on his owne knowledge.

Now seeing Master Foster hath done his worst for the vilifying and calumniating of this excellent Medicine, vnto which by manner of opposition I haue, as yet, but superficially, and by way of solu∣tion of his obiections answered, I hope you will

giue mee leaue to doe my best, to squeese out of his formidable Sponge, the Weapon-Salues repu∣tation, which like a cormorant it hath deuoured and sucked vp.

The Question.

Whether the cure of wounds by the Weapon-Salue, bee witchcraft and vnlawfull to be vsed?

• I deny it, and maintaine it two manner of wayes:
  • First, Theologically.
  • Lastly, Theophiloso∣phically, or by the pu∣rest naturall Philoso∣phy.

CHAP. II.

Herein the vertue and good operation of the Weapon-Oyntment is prooued to be the Gift of God; and not any act of the Diuell.

MAster Foster saith, that Paracelsus af∣firmeth * 1.50 the vertue of this medi∣cine to bee Donum Dei, the Gift of God: wherefore hee is very angry with him, and called him a witch, a Coniurer and a Magitian; Hee is well serued that will preach goodnesse, either to a mad man, or an vnthankfull person, or to one that is zealous without vnderstanding: But where∣as Master Foster hath done his best to proue the vse of this ointment to bee Magicall, prestigious and

Diabolicall; I hope I shall demonstrate the con∣trarie vpon the same foundations, ascribing the due and right belonging vnto God, vnto the right owner, and depriuing the Diuell of that, which by his instruments he hath falsely vsurped.

As before we presume to build any stately Palace, wee must lay a strong foundation, to vphold the whole fabricke thereof: euen so before we enter∣prize to establish or reare a strong Castle of defence to serue as a firmer Negatiue opposition against mine Aduersaries affirmation; I thinke it fit to col∣lect some firme grounds or spirituall arguments, which, in lieu of corner stones may statuminate and prop vp the whole truth of the proposed Que∣stion, and expresse the true resolution of it, to bee cleane adverse and different from that which he ma∣keth shew of. I will therefore imitate him in ma∣king my entrance into this enquiry with this Sillo∣gistical argument grounded on his owne confession which he maketh Pag. 7. The Angels of Heauen, saith he, cannot worke at such a distance onely God whose Essence is infinit, and is, omnia in omnibus, all in all, can worke thus:

If God therefore worketh all in all, by himselfe without the essentiall Assistance of any created spi∣rit or body, then the Diuell is no Actor in the Weapon Salue; but God worketh all in all of him∣selfe, without the essentiall Assistance of any crea∣ture: Therefore the Diuell operateth nothing of or by himselfe, although he in his office is euill and destructiue, much lesse in doing good, as is supposed by the curing through the Weapon-Salue, which

is vtterly against his condition, being created or ordained after his fall for another vse.

The Maior is euident; because a Generall com∣prehendeth euery particular: And therefore if God operateth all in all, then the Diuell operateth no∣thing; but curing is an operation, and therefore a worke onely of God.

The Minor or the assumption is iustified by the Apostle in these words: There are diuersitie of gifts, * 1.51 but the same spirit; and there are diuersitie of Administra∣tions, but one Lord, and there are diuersitie of operations, but one God; and the same worketh all in all: It is by one and the same spirit, that the gifts of healing are giuen. Whereby it is apparent, that first God by his Spi∣rit operateth all in all, and among those operati-ons, the excellent act and gift of healing is num∣bred: Therefore it is not the Diuell; but God who onely healeth. Againe, the prophet saith, He sent * 1.52 his Word and healed them: And the wise man saith, Thy W•…•…rd (O Lord) healeth all things: And Saint * 1.53 Iohn hath it, that In the Word was life, &c. Ergo all healing and viuifying power commeth from him, as ordained by him the speaker or Creator from the beginning, to informe, viuifie and create all things. Whereas contrariewise in the Diuell is Death and Destruction; for the Prophet doth testifie that he was created to destroy, Ergo nothing but afflictio•…•… and wounding with sicknesse, death and destruction are to be expected of him in his created property, and that especially after his fall.

But I know Master Foster will reply, that it is true, he is Causa primaria & principalis, the prime

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and principall cause of all things; but there are many s•…•…balternate efficient causes, which operat by them∣selues, & that according to their owne inclinations, some to good, and some to euill.

To this I •…•…swer, that it is granted, if he mean∣eth organicall causes, and not Essentially Efficients; for such are the Angels, the starres, the winds, the Elements, the meteors or imperfect bodies, and the perfect or compounded Creatures; But it is most euident, that onely God worketh essential∣ly in them, and by them all: And I proue it by many places of holy writ harmonically agreeing in one sense. As for example: Ego Dominus (saith the Lord by the Prophet) faciens omnia solus, & * 1.54 nullus mecum. I am the Lord who operate and act all things alone, not hauing any one to helpe or assist me in mine action or operation. And againe: Iuxta volun∣tatem suam facit, tam coeli virtutibus, quam &c. Hee * 1.55 doth what hee list, as well with the vertues and powers of Heauen, as with the dwellers on the earth, and there is not any that can resist his hand. Whereby it is most euident, that onely God alone, without any Co∣assisting Creature, doth essentially worke in each organicall Subiect, as in an Instrument created for him to operate his will and pleasure by, as well in Heauen as in Earth, and that the creature with∣out that act, is as a dead stocke, a plaine inane & vacuum without all vertue, act and operation, be∣ing vnable to doe more then the pipe without the blast of the piper. And to this effect speakes the * 1.56 Prophet thus: Consilium meum stabit, & omnis vo∣luntas mea flet, &c. My counsell shall stand, and

my will shall bee accomplished, calling a bird from the East Quarter of t•…•…e world, and a man of my will from a remote Countrey, I haue said it, and I will bring it to passe. I haue created it, and I will doe it, whereby it is euident, that as the Spirit of his mouth, which hee hath sent out for the animating of euery Crea∣ture, moueth which way the will of the Creatour or inspirer pleaseth: So the Spirit of the Crea∣ture, which is partaker of his Power and Will, is immediately obedient, and bringeth his bodily case or instrument along with it, to performe his Creators Will, which is irresistible according to that other place: Deus quodcunque voluit hoc facit. * 1.57 what God would haue done that he effecteth.

And this operation of God, as well by himselfe, as in his created Organs, doth extend it selfe; not only vnto vulgar & manifest actions and effects; but al∣so vnto arcane or hidden; yea, and to such as are mi∣raculous & wonderful, euen as this cure by the wea∣pon-salue appeareth to be vnto the fantasies o•…•… worldly men, making them to admire and wonder at it, as a company of birds doe at an Owle in an I∣uie bush, censuring after the wisedome of this world diuersly, and that according to euery mans imagination. Some boldly and presumptuously proclaiming it to be the work of the Diuell; Some auerre it to bee a maine fopperie and vaine imagi∣nation in too credulous persons who by hauing on∣ly a good opinion of the thing, are cured: Some condemne it, as a superstitious and abominable manner of healing, for as much as the election of ingredients, must be done by an Astrological obser∣uation:

And others, approac•…•… nearer the truth, terme it a Naturall Magia, or a Magneticall or se∣cret act of Nature: And some more essentially grounded, and religiously obseruing the prescribed order of holy writ, doe (as true Christians are bound to doe) referre, both this miraculous and wonderous act in curing, & euery other wonderous worke besides, vnto that glorious God, who hath made both heauen and earth, and assigned to them by his spirit, as well those vertues which worke in the eyes of worldlings miraculously or won∣derfully, as others which appeare more familiar vnto their sense: according vnto that of Dauid, * 1.58 verbo Domini firmati sunt coeli & spiritu ab ore eius om∣nis virtus corum: by the Word of the Lord the heauens were established, and by the breath of his mouth, each vertue or power thereof. And their maine ground and foundation, for the maintainance of Gods right and the abolishing or taking away of all such miraculous and wonderfull power, as is falsely by blind worldlings ascribed vnto the Diuell, is pre∣scribed them, out of this diuine and truth-telling hymne of the Royall Prophet.

Blessed bee the Lord God of Israel, who onely and by * 1.59 himselfe, worketh m•…•…ruailes! Or as he hath it in ano∣ther place:

Praise the Lord, for his mercie endureth for euer, who * 1.60 onely doth great meruailes!

And consequently, not any Diuell; nor Angell; nor man; nor medicine; but God onely perform∣eth it: by that spirituall Gift of healing, he hath imparted vnto man and his creatures in their crea∣tion

and continued it in them from generation to generation.

It is manifest, therefore, that onely God oper∣ateth all in all essentially, and not any created organ, bee it spirituall or corporall: and conse∣quently, not the Diuell (who is the organ of darknesse, ordained and animated or agitated to effect onely deeds of darkenesse, as are sicknesse and destruction, and not to be conuersant in good∣nesse, and especially about deeds of light, as are life (healing and preseruing). As who should say, that God acting and operating essentially in all and ouer all, had not created good Angels or spiri∣tuall Organs to bring to passe and effect the gifts of life and health, which hee hath of his mercy im∣parted vnto his creatures; but hee must make e∣lection of that spirituall Organ, to performe such good deedes, whom he created for a cleane contra∣rie purpose, as shall be forthwith proued:

Gods purpose and will, as well in his Crea∣tion as after it, cannot be withstood: that is, there cannot be produced an effect, con∣trarie to his will or decree.

But Gods will and purpose was to make the Deuill his instrument or minister to punish and afflict with diseases, sickenesse, and death.

Ergo, this his purpose as well in the Deuils creation as by ordination after his fall can∣not bee withstood, or contradicted by any effect which is contrarie vnto that first will and decree of God.

Now for the confirmation of the Major we find it thus written: Deus iuxta voluntatem suam facit, &c. * 1.61 (as before) God doth his will and pleasure, as well with the celestiall vertues & powers, as with the dwellers on the earth, and there is not any that can resist his hand. And againe: Quodcun{que} voluit hoc facit, what God would * 1.62 haue, that doth he. And againe, as touching his will * 1.63 in the creation (as before) Consilium meum stabit & omnis voluntas mea fiet, My Counsell shall stand, and my will shall be established. And hence it is written in Genesis, Voluntati Dci num possumus resistere? Can * 1.64 we resist the Will of God? And the Apostle hath it; Voluntati Dei quis resistat? Who can resist the VVill * 1.65 of God? Not any creature: and a reason is giuen by the wise Salomon, because volunt as Domini in aeternum permanebit. The will of the Lord shall endure for euer. * 1.66 And by whom, I pray now, doth he operat & bring to effect this his Will and decree to goodnesse and healing? What by the Deuill? Contrarie to his originall ordinance, euen by him who is a rebell vnto all goodnesse? Is it possible that hee, that hath not a lot of goodnesse in him, could produce and bring to passe such a gift of goodnesse and cha∣rity, as is that of healing? No, this is performed by Iesus the Catholick Sauiour, who is the head of potestats and powers, who altereth not one Tittle, in effecting Gods Will in heauen and in earth: as it i said, Voluntatem vt faciam eius qui mi∣sit me, de coelo descendi, I came down from heauen to doe his * 1.67 will that sent me. It is therefore onely our Spirituall Lord Iesus (vnto whom power is giuen from his Father) who bringeth all things to that absolute

effect, which without all contradicton was decreed by the Father: And not false gods; nor Angels; nor Deuils; nor men; according vnto that before * 1.68 mentioned. Though there bee that are called Gods, as well in heauen as in earth, yet vnto vs there is but one God the Father, of whom are all things, and one Iesus Christ, by whom are all things. Whereby it is argued, that God the Father decreeth, as the father and root of all things, in whom complicitly and ideally they were before all beginning; but the Sonne essenti∣ally effecteth his will, and maketh euery Ideal thing to appeare explicitly and really: and therefore ney∣ther Angels nor diuels, nor starres, nor any thing else, but onely our Lord Iesus Christ, mouing in his Ministers, as well spirituall as corporall, effecteth, both in and after the creation, all things, that exist, and consequently the art of curing. And hereupon by Scripture (as it is sayd before) wee are taught, that it is the Word that cureth all those dolorous ef∣fects of sickenesse, which the diuell brings to passe: For first the Psalmist saith, Immisit in eos iram indig∣nationis * 1.69 suae, iram & tribulationem, per malos Angelos. Hee sent out amongst them the anger of his indignation, anger and tribulation by euill angells, &c. Heere there∣fore you see the effects of the ministery of Satan and his angels, which is to strike and wound with sicke∣nesse. And then in another place he sheweth the im∣mediate curer of these diuellish effects, in these words: Misit verbum & sanauit•…•…eos, Hee sent his Word and healed them. And the Wise man saith: Non herba, * 1.70 aut malagmate; sed verbo tuo, quod sanat omnia, curasti eos: verily, I say vnto you also, that it is not the

herbe or animall or minerall medicine; but the gift of healing, in the said creatures, assigned vnto them in their creation, by the word that healeth.

As for the Minor, it is confirmed by the expresse * 1.71 words of the Prophet, (speaking in the person of God himselfe) Ecce ego creaui fabrum sufflantem in ig∣ne prunas, & proferentem vas in opus suum, & ego creaui interfectorem ad disper dendum. Behold, I haue created a Smith to blow the coales in the fire, and to produce a ves∣sell in his worke, and I created the Destroyer to destroy, whereby wee may see, that the will of God was not that hee should be created, or at the least ordayned af•…•…er his fall for a healer, preseruer, or maker; but for a Wounder and Destroyer, yea, his nature was made so cancrous and malicious, that hee doth not only enuy at mans prosperity (and therefore cannot against the nature of the office which God assigned to him in his creation, or after his fall be his curing angell) but also he repineth at the excellency of God his Creator, as may appeare by the third of Genesis. Whereupon Salomon saith: Diaboli inuidia mors introiuit in orbem terrarum: Death and destru∣ction * 1.72 entred into the world by the malice of the diuell: and therefore hee is farre from doing the office of healing and preseruing. It is Christ which hath the office of life, preseruation and health, who for this cause was sent by his Father to withstand the bad acts of the diuel. Diabolum habentem mortis imperium (saith S. Paul) Christus suâ morte destruxit. Christ by * 1.73 his death destroyed the diuell, hauing the power of death vnder him. It is that salutiferous emanation of God the Father of life, which was from all begin∣nings

ordained to quell the diuell a•…•…d his malicious intents or effects. Forasmuch as Diabolus aduersari∣us tanquam Leo rugiens •…•…uit quaerens quem deuoret: * 1.74 The common aduersary the diuell, doth compasse about, seeking whom hee may de•…•…oure; and now is he become a physician and a turne-coat vnto that office, for the which by Gods will hee was created? Did hee kill so many when hee was a young physician, and hath hee inuented now, after his long experience the weapon-salue to cure some? A pretty, witty conclusion of Master Foster, and the Iesuiticall Ioan∣nes Roberti his foster father, in this blind conceit.

But now I will be so bold as to produce an argu∣ment for this oyntment, not vnlike to that which Master Foster hath framed:

If there be no diuine institution or authority out of holy writ, to warrant any curing effect or Art by the diuell, eyther by supernaturall or naturall means, then is there no reason to be∣leeue, that the cure done by the weapon-salue is effected by the worke of the diuell.

But in holy writ, there is not found any such war∣rant for the curing of wounds by the diuell, through the helpe eyther of Supernaturall or Naturall meanes.

Therefore it is not to be credited, that the curing by the weapon-salue can be effected by the Art or act of the diuell.

The Maior is of the selfe-same effect with that of M. Fosters argument, where he seemeth to auer, that because the vse of this weapon-salue is not effected by diuine institution, nor yet hath any testimony or

example to confirme it out of holy writ, there∣fore it is prestigious. And againe (as is said before) what God hath originally decreed in the archetypi∣call Idaea, that cannot be altered; but the diuell was ordained for another vse, quite contrary vnto the pious and mercifull act of healing.

The Minor is proued by that which is said alrea∣dy; as also the words of our Sauiour are very effi∣cacious * 1.75 for this our purpose: For when he had cu∣red one that was both blinde and dumbe, and pos∣sessed with an euill spirit, so that (as the Text saith) He that was blind and dumbe, could see and speake: The Pharises said, This man casteth out diuells, no o∣therwise then by Belzebub, the prince of diuells; But Christ answered, Euery kingdome diuided against it selfe, is brought to naught, and euery house or citty diui∣ded against it selfe, shall not stand; so if Satan cast out Sa∣tan, hee is diuided against himselfe. Whereby it is cleare, that being all diseases, as well internall as ex∣ternall, are by Gods decree inflicted by the diuell and his angels, as being created ministers, by which and in which, God vseth to execute vengeance, and to punish mortall creatures. It were a wrong vnto the Office assigned vnto him, in, or immediately af∣ter his creation, to worke violence against his owne subiects by casting them out, or curing the harmes they haue effected. Wee haue many places in holy writ to confirme, that Satan and his angels are con∣trary to the Art of curing, and are alwayes ready to hurt with sicknesses, and afflict with death; but we c•…•…not find one to testifie any curing faculty in him. As for example: It is sayd that there was power assig∣ned * 1.76

vnto the foure Angells, which were by God made presidents of the soure Windes, to hurt the earth, the Sea and the trees: Now euery one of these were Princes of many Legions of euill and wounding spirits. A∣gaine, the Prophet saith, God commeth from the South, the heauens were couered with his glory, and the earth was full of his praise, at his feet was death, or (as S. Ieremy ha•…•…h it) Egredietur diabolus ante pedes eius, the diuel •…•…ill goe forth before his feete; but other interpreters say, the pestilence went before him, and the contagion raging * 1.77 and destroying in the South. And Dauid saith, Doe not feare the plague raging in the South (as some inter∣preters haue it.) But S. Ierome saith, a Daemonia meri∣diano, from the D•…•…on, or spirit of the South. We find that it was Satan, that was Gods Instrument or Or∣gan by which hee wrought his will on Iob, and * 1.78 thereupon hee said to his Creator, Lay thou but thy hand vpon him, &c. by which words it may be signi∣fied, that he vsed more reuerence vnto his Creator in that his acknowledgement, then M^r. Foster doth, in making this; Organ of sickenesse, a peremptory and absolute actor, as well in the effect of healing, as destroying: namely of himselfe, and not as hee is onely the Organ, or Instrument, by which God doth essentially worke his owne ends of vengeance against offenders. This therefore was he that woun∣ded patient Iob with a foule botch or vlcer, and in∣cited in his spirits a fiery feauer, which made him thus to cry out in his anguish: The arrows of the Om∣nipotent are grieuous against mee, their poyson drinketh vp my spirits, and the troubles of God, which are sharply set against mee, doe oppose mee, where hee attributed all * 1.79

vnto God, and not vnto Satan, who is his wounding Organ. Also Dauid saw the destroying angell of the Lord betwixt heauen and earth, with a naked sword in his hand, extended against Ierusalem, who strucke a great ma∣ny * 1.80 with the pestilence. Also Iehoua sent the killing an∣gell into the campe of the Assyrians, who destroyed euery * 1.81 valiant man at armes in one nights space: Also Moses, by the destroying Organ of God (vsing in steed of the weapon-curing-salue, which was contrary to his of∣fice, art, and skill, the aspersion of an infectious powder) afflicted the Egyptians with vlcers and pustules. * 1.82 Now that it is not the Angelicall Organ; but God himselfe in the Organ, which doth essentially act and strike, it apppeareth by this place, where Ieho∣•…•…a saith: Circa mediam noctem, ego egressurus ero in * 1.83 medium Aegypti, & morietur omnis primogenitus: about midnight I will goe out into the midst of Egypt, and euery first borne shall die. But in the next Chapter it is said: Iehoua transibit praeter portam illam, & non sinet interfectorem seu percussorem, seu vastatorem, do∣mos vestras vastare. God will passe ouer that dore, and * 1.84 will not suffer the destroyer to strike or hurt your houses.

Whereby it is apparant, that the essentiall Act of God is present with the organicall destroyer, and doth act in it. Lastly, to shew you that it was wicked spirits, which, by the agitation of their Cre∣ator, did cause these diseases in Egypt: the Kingly Prophet argueth in these words before mentioned, Immisit in eos iram in dignationis suae, iram & tribulati∣nem per malos angelos, Hee sent amongst them the fierce∣nesse of •…•…is anger, wrath, and indignation by euill angells. I can prooue this by many more examples of holy

Text, namely, how God doth punish and plague with sickenesse, diseases and death, by these his de∣stroying ministers, or organicall causes, which hee created of set purpose, to performe his will in this afflicting manner; but it cannot be prooued that hee did imploy them in the contrary office, namely, in that of healing and curing: For, when he is plea∣sed to cure or heale, he hath an infinity of good An∣gels to performe that office, all which are conclu∣ded vnder the dominion of the Archangel, Raphael, which therefore hath that name, Quasi medicina Dei, as who should say, the medicine of God.

I must therefore conclude, that as the onely act of God, is as well to wound as to cure, so hath he or∣dained Instruments or Organs to serue his turne in the execution ofboth these operations: which are so contrary one to the other in condition, as light is to darkenesse, or good to euill. Now, that it is the act onely of God, as well to heale by his good Or∣gans, as to strike and wound by his destroying Organs; wee learne out of many places of Scrip∣ture. Si plaga afficiet Iehoua Aegyptum, qui plagis af∣secit, * 1.85 sanat cum conuersi fuerint ad Iehouam, If God will afftict Egypt with plagues, hee that •…•…leth with disea∣ses, can againe heale the afflicted, when they turne vnto him; And, yet, Dauid confesseth, that he did afflict them with euill angels: and Iob saith, Deusest qui * 1.86 vulnerat & medetur, percutit & sanat. It is God that woundeth and cureth, he striketh and healeth, and yet it was Satan, which was Gods hand to act Iobs misery. And in another place; Ego occidam, & viuere facia•…•…, percutiam & sanabo, & non est qui de manu mea possit

cruere: I will kill, and I will make to liue, I will strike, * 1.87 and I will heale, and there is not one that can escape my hand. And Salomon; Tu vitae & mortis potestatem ha∣bes, * 1.88 deducis ad portas inf•…•…ni, & reducis, & manum tu∣am nihil potest effugere: Thou hatst the power of life and death in thine hand, thou bringest into the mouth of the graue, and deliuerest, or bringest backe againe. Where∣by it is manifest, that it is onely God, who eyther miraculously, or by vertue of his creatures, which he hath instituted for this, or that wholesome purpose, that cureth, and againe woundeth, by the meanes of his organicall ministers, be they angelicall or hu∣mane. As for example: hee causeth his Angell Ra∣phiel, to make vse of the fish his Liuer and Gall, for the chasing away of the destroying Fiend, and to heale the blind Tobias. Also the Angel did giue the vertue of healing vnto the Lake Bethesdas. And a∣gaine, the Psalmist saith, Plag a non appropinquabit ten∣torium * 1.89 tuum, nam Angelis suis praecipiet de te; but that by any authority of Text hee made vse of Satan, or any of his darke angels, to accomplish any such deed of light, or to employ any of Gods creatures, as are the Fat, Blood, or Flesh, to cure a wounded or vlce∣rous creature, when I can finde it in Scripture, I will in some sort beleeue it; but because that will proue too long a search for Master Foster, and againe, I finde the precedent places of Scripture to be ge∣nerally against it; therefore I conclude, that the mysticall curing by the Weapon-Salue is the mer∣cifull gift of God only. Wherefore vnto him whol∣ly, and vnto no diuell in hell, be ascribed all vertue, power and glory, for his mercies in generall, and

for this vertue and property of healing by the wea∣pon-salue in particular, for euer, Amen. Blessed (I * 1.90 say with the Prophet Dauid) be the Lord God of Israel, who onely worketh all wonders, and therefore effecteth this wonderfull manner of curing, which passeth mans vnderstanding. To him therefore be ascribed, for it, all praise and honour for euermore.

CHAP. III.

How by an abstruse inquisition made into the mystery of Sacred Philosophy, the question proposed, concerning the lawfulnesse or vnlawfulnesse of the Weapon-salues v∣sage, is resolued, and M^r. Fosters Sponge well squeesed.

IN this precedent Chapter, I haue pro∣ued Thelogically, and that by pure examples out of Scripture, that the diuell was the spirituall Organ, ordai∣ned by God in the creation for an vse cleane opposite vnto that of curing and healing: and therefore it is vnlikely, that now in his latter dayes after so many destructions com∣mitted by him, in his former age, hee can become a sauer and healer of diseases.

Now wil I proue in a more euident manner, and that by Sacred Philosophy, that Gods viuifying Spirit, mouing in the ayry Organ of the World, doth by his vertuous application or aspect to the weapon-salue, effect the cure of such as are woun∣ded. And I call this manner of prouing Theo-phi∣losophicall, or belonging vnto Sacred Philosophy;

because it respecteth the nature of this manner of curing, as it receiueth his essentiall act and being from God, mouing and acting in and by his crea∣ted Spiri•…•…uall Organs, in and ouer all. Of this man∣ner of Philosophy, S^t. Paul speaketh thus, Videte ne * 1.91 quis vos decipiat per philosophiam, & inanem fallaciam, secundū traditionem h•…•…minum, secundum element a mun∣di, non secundum Christum, quia in ipso habitat omnis ple∣nitudo diuinitatis corporaliter, & estis in illo repleti, qui est Caput omnis principatus & potestatis. Beware, lest there be any man that deceiue you through philosophy and vaine deceit, according to the traditions of men, according to the rudiments of the world, and not after Christ, for in him dwelleth the fulnesse of the God-head bodily, and 〈◊〉〈◊〉 are complete in him, who is the head of Principalities and Powers. By which words hee seemeth to terme the Ethnick philosophy vaine and deceitfull, forasmuch as it is framed out, according to the rudiments of this world, which doe ordaine many essentiall sub∣alternate Agents acting and operating absolutely and simply of themselues without any considerati∣on had vnto the Catholicke and supreme Power of God the Father of all things, from whom radically all essentiall actions proceed, which are afteward effected by our Lord Iesus Christ, by whom all things haue their being, and not from any subalter∣nat agent, or efficient creature. For though they ferue as organicall ministers; yet they are but dead, except God apeareth and opperateth in them by his Spirit, and therefore is all act and operation at∣tributed vnto God, as it is proued before by the A∣postle, saying, One God operateth all in all: And againe * 1.92

he saith: Though there be, that are called Gods in heauen * 1.93 and in earth; yet, vnto vs there is but one God, who is the Father, of whom are all things, and we in him; and one Lord Iesus Christ, by whom are all things, and wee by him: For this cause is God called Alpha and Ome•…•…a, * 1.94 the beginning and the end, namely, as in himselfe he decreeth all, and by his Word he essentially oper∣ateth and effecteth all, and that immediately. Now * 1.95 that his very Spirit is in all things, the wise Salomon doth intimate expressely, saying, that the incorrup∣tible Spirit of the Lord is in all things, and that from the Spirit of Gods mouth proceedeth the vertues of all things, as the Prophet Dauid telleth vs: which being so, it must consequently follow, that the essentiall forme or life of euery Creature in this world, must depend on this Spirit, and haue his centrall seate of Actiuity in proportion more or lesse from this Agent of Agents, who as it acteth in the Center of all things; so is it euen continuat vnto the circumference, that is, from Alpha or the Center, vnto Omega or the Circumference: for else would there bee a diuision of the diuine Essence, which is impossible. And for this cause is God said to fill all, and to operate all in all; wherefore the Apostle concludeth (as before) that the Ethnick Philosophy framed out by the tradition and inuen∣tion of mans wisdome, is false and deceitfull; but that which is founded onely vpon Christ, is to bee embraced; because, that in him dwelleth the full∣nes of Diuinity, which operateth all in all, accor∣ding vnto the will and decree of his Father: who is the head of all Potestates and principalities, and

consequently of all Angels; And therefore Angels can effect nothing, but as he acteth in them and by them as his spirituall Organs. Loe, this is there∣fore that Theosophicall subiect, whereby I make my strickt Inquisition into the mystery of this man∣ner of healing by the Weapon-Salue, And thus much for a preamble to the discourse. Now to the purpose:

Wee must obserue in the cure done by this Wea∣pon-Salue three principall things, namely, the partie wounded, the Oyntment curing, and last∣ly, the occulte actiuity, which raigneth in the blood and issueth from the blood vnto the Oynt∣ment.

The party wounded may rightly be compared to the world, and therefore is called a little world: he is composed of heauen and earth; namely, of spi∣rit and body, and as the Creatour did send out his Spirit, which moued vpon the waters, and did in∣forme, animate and viuifie them; so that (as S^t. Peter saith) of them and by them were the heauens and the earth framed, and by this spirituall Word established vnto this day: euen so mans heauen and his earth are fashioned out by the same eternall spi∣rit of life, on which it relyeth and continueth in his specificall succession, euen vnto this very day. And therfore is it said, Ye are carued out of one and the same Spirituall Rocke, and that In him wee line, wee moue and haue our Being: and that we are the Temples * 1.96 of the Holy Ghost, and the Members of Christ, and that We are in God the Father, and by our Lord Iesus Christ, (as it is rehearsed before) and that Regnum Dei

sit intra nos, The Kingdome of God is within vs: Nei∣ther let vs ascribe this Gods goodnesse to our selues alone, since that it extendeth it selfe to euery Crea∣ture * 1.97 besides, though not so abundantly. For, in Verbo erat vita, in the Word was life, and Iudith saith in her prayer: Seruiat Dc•…•…omnis omnis Creatura, quia dixisti & factae sunt, misisti Spiritum tuum & creatae sunt: Let euery Creature ser•…•…e thee O Lord, because thou spakest the Word, and they were made, thou didst send forth thy spirit and they were created. And the Prophet saith: * 1.98 Haec dicit Deus creans coelos, extendens eos firmans ter∣ram & quae germinant in ea, dans flatum popul•…•… qui est su∣praeam & spiritum calcantibus eam: Thus saith the Lord, who hath created the heauens and extended them, and fastned the earth and all things that grow out of it; who giueth breath vnto the people that is vpon it, and spirit to those Creatures that tread vpon it. And King Dauid; * 1.99 Deo dante Creaturis colligu•…•…; abscondente faciemsuam, perturbantur; recipiente spiritum eorum, exspirant; e∣mittente spiritum suum, receantur: God giuing to the Creatures, they receiue it; hiding his face from them, they are troubled; taking back againe from them their spirit, they dye; and sending forth his spirit, they are recreated or reuiued. And Iob, homin•…•…m constituit * 1.100 Deus super terram, apponens ad •…•…am animam suam; si spiritum seu flatum eius adse reciperet, deficeret & ex∣spiraret omnis ca•…•…: simul & •…•…omo in cinerem reverte∣retur: God made man vpon earth, giuing vnto him his soule or life. If he should receiue or draw vnto himselfe his spirit or breath of life, all flesh would dye, and also man would returne to ashes. By all these authorities we are taught, that the life, forme, and nature of

euery Creature, doth essentially spring and pro∣ceed from God, and therefore what gift of healing is found to proceed either from compounded or simple medicines, be they Angelicall, Celestiall, Elementall, or of an Animall, Vegetable, or mi∣nerall composition, it proceedeth from their Crea∣tour, as being either bestowed vpon them in their Creation for that wholesome purpose, or else mi∣raculously and beyond the common course of Na∣ture imparted vnto some Creatures to effect. And therefore man ought not rashly to condemne a medicine, because it worketh after an other man∣ner then the vulgar doth: For God hath allotted vnto some medicines, occult & hidden properties; and therefore worke they not by an externall and euident elementarie qualitie. And this occult ver∣tue is called by some wise men: Angelicus actus, * 1.101 qui est tanquam inter Deum & Naturam virtus media, à quâ fiunt operationes in rebus qu•…•…s natura earum vel non faceret vel sic faceret, quas alij dicuut prouenire a proprietate occulta, & alij quia tales: An Angelicall act, which is, as it were, a middle vertue betweene God and nature; whereby operations are effected in things, which the elementarie Nature of them, could not performe, or would so bring to passe, as they which are said by some to proceed of an oc∣cult quality, and others quia sunt tales: And such was the effect in curing by the water of the poole of Bethesdas; not that the manifest elementary qua∣lity of the water did it; But the Act of the An∣gell which mooued it: In like manner can no man expresse any naturall reason that is manifest,

for the attraction of the Iron by the Loadstone, or of straw by Amber, or why the Loadstone looketh towards the North, or why the Laurell or Baytree preserueth from the harmes of lightning and thun∣der, and likewise how directly this cure is effected, &c. The causes of these things are occult and hid∣den vnto the common philosopher; but to come a little neerer to the point.

It is apparant, then, that the incorruptible Spi∣rit * 1.102 is in all things, but most abundantly (next vn∣to the great world) in the little world called man: For as in the great world, God is said rightly by Ierome his translations (leauing the corruption of o∣thers) to haue put, his Tabernacle in the Sunne, from whence by a perpetuall, and neuer dying motion, hee sendeth forth life and multiplication, to euery member and creature of the great world, and by the agility of his Spirit, (for Salomon saith) It is om∣ni * 1.103 re mobilior, the most moueable of all things, hee mo∣ueth and giueth life vnto the whole Spirit of the world; which also the same wise man doth iustifie in these words: Sol gyrans à meridie flectitur ad Aqui∣lonem: lustrans vniuersain circuitu pergit spiritus. The Sunne mouing from the South, bendeth toward the North, illuminating the whole world, the spirit or ayre of it doth * 1.104 moue circularly. Whereby hee argueth, that the spi∣rit in the Sunne animateth and giueth motion, life and spirit vnto the ayrall spirit of the whole world (for without his assiduall motion and act, as Aristotle and all other Philosophers confesse, the ayre would soone be corrupt, and be as it were dead, and of no validity) for the reason heereof, the holy Text concludeth,

that the Holy spirit of discipline filleth the whole world. So also, and in the very like manner, the same incor∣ruptible spirit filleth the little world (est enim Tem∣plum Spiritus Sancti it is the Temple of the Holy Ghost) * 1.105 and hath put his Tabernacle in the heart of man, in which it moueth, as in this proper macrocosmicall Sunne in Systole, and Diastole, namely, by contra∣ction and dilatation without ceasing, and sendeth his beames of life ouer all the whole frame of man, to illuminate, giue life, and circular motion vnto his spirit. And thereupon the Apostle reciprocally saith of this little world, as in another place of the great one, In Deo viuimus, mouemur, & sumus; In God we liue, moue, and haue our being: also as this abstruse spirit doth giue heate by his actiuity and essentiall motion vnto the great world, the very same it doth effect in the little world, and all things else, when it doth not quiescere, or in se delitescere, that is, not rest or withdraw his owne act within it selfe, as shall be expressed forthwith. This therefore being well considered in the first place, we proceed thus:

As this Principall and centrall mouer in the spi∣rit of each world, doth radically, and soly act and moue essentially in and ouer all, namely, from the centre to the circumference, his Primum mobile, or first moued in the great world, is the principall Ae∣theriall region or spheare, by the circumrotation whereof, the Sunne (which as Dauid saith, is a vessell full of the Glory of God) is wafted about the earth in 24. houres, that thereby the whole spirit of the world may be recreated with life, vegetation, and multiplication. And therefore this Spirits first, and

most worthy spheare, in which it centrally doth moue, is the Quintessentiall or Aetheriall spirit of life, which by his presence is viuified and animated: and this Aetheriall spirit being the immediate vehi∣cle of that incorruptible spirit of life, is carryed in the grosser elementary or sublunary ayr, by which medium it penetrateth, into animall, vegetable and minerall bodies by inspiration or exspiration in a∣nimals partly occult, as by the pores of the body, & partly manifest, as by the lungs, & in vegetables and minerals occultly, and only to be perceiued with in∣tellectuall eyes, and so giueth life & multiplication to euery thing. As this emanation came from God, into the world, the Prophet said, Vestitur lumine * 1.106 quasi vestimento, hee is clothed with light, as with a gar∣ment, and so Verbo Domini facti sunt Coeli, & spiritu * 1.107 ab ore eius omnis virtus eorum: by the Word of the Lord the heauens were made, and by his spirit, all the vertues thereof, among the which vertues, life, forme, ve∣getation and multiplication were the chiefest. As hee tooke possession of the Etheriall, or starry hea∣uen, * 1.108 the same Prophet saith, Posuit Tabernaculum suum in Sole; hee made the Sunne his Tabernacle. Againe, as hee endued the grosser vestiment of the ayre, so the Prophet saith, Densa Nubes tigurium * 1.109 eius, qui vehitur super alas venti: Hee made the thicke and darke cloud his dwelling place, who is carryed on the wings of the wind: Againe, he spake in thunder, and * 1.110 lightning went from his nostrills: as hee entred into the little world, or man, so the Apostle saith, Vos estis Templum spiritus sancti, Yee are the Temples of the holy Ghost; Vos estis membra Christi, Yee are the mem∣bers

of Christ. And againe, Aperiatur terra, & pariet Saluatorem; Let the earth open, and it shall bring forth a Sauiour; as hee penetrated into the earth, so the * 1.111 Wise man saith, Spiritus sapientiae implet orbem terra. rum. To conclude; as to create, viuifie, and sustaine * 1.112 each creature, hee put on all things, so hee saith: Spiritus incorruptibilis inest •…•…nibus; and againe, Spi∣ritus * 1.113 Dei implet omnia: whereby it is euident, that this diuine and incorruptible spirit, by which wee liue, moue, and haue our being, is in man, for with∣out it hee is dead, a snuffe, a nothing: his place therefore, or the heauen wherein it moueth, is out Aether, or heauenly spirit, which acteth inuisibly in our ayeriall vehicle: the grosser and courser part whereof, is blood, as well vitall or arteriall, as naturall and venall. Hence came those especiall or∣dinances, or legall precepts, which were giuen by God, touching the blood, not only of man, but al∣so of beast: For as much as it was the seat of the * 1.114 spirit oflife, Sanguinem (saith God) sedem vestrarum animarum requiram, I will require your blood, which is the seat of your liues or soules; and againe, Sanguinem hominis qui effuderit, per hominem sanguis 〈◊〉〈◊〉 effunda∣tur, quoniam in imaginē suam fecit Deus hominem; who∣soeuer sheddeth the blood of man, by man let his blood be shed, because God made him after his owne Image; where∣by is argued, that by reason of the diuine spirit, which dwelleth in mans blood, by the which we are fashioned after the Image of God. God himselfe hath giuen an especiall charge, to haue a respect vnto the blood. For this reason therefore did the 〈◊〉〈◊〉 of the blood of Abel, cry out for vengeance a∣gainst

the homicide Cain: Yea, so precious was the * 1.115 Blood, euen of common Animals or vnreasonable Creatures that their blood was prohibited to bee eaten * 1.116 with their Flesh. And againe: Hee that eateth the blood of the creature shall die the death. And in ano∣ther * 1.117 place he sheweth the reason. Qui comedcrit sanguinem, obfirmabo faciem meam aduersus animam illius, quia anima carnis in sanguine est, & ego dedi illam vobis, vt super altare in eo expietis pro anima∣bus vestris, & s•…•…nguis pro animae piaculo sit: Whoso∣euer shall eate the blood of the Creature, I will set my face against his Soule, because the life of the flesh is in the blood, and I haue giuen it vnto you that by it you may expiat on the Altar for your selues, and that the blood may serue for an Oblation for your soules. And for that cause man is by God commanded, that if he in the chase * 1.118 or otherwise kill a wild beast, hee should powre out his blood on the earth. And againe: Sanguinem omnis A∣nimalis * 1.119 non sumetis in cibo; Thou shalt not eate of the blood of any liuing Creature.

Sanguis cum Carne non edendus: The Blood is not to * 1.120 be eaten with the Flesh.

Sanguis hominis etiam à bestia requiritur: The blood * 1.121 of the man is required of the beast.

Sanguinem & Adipem omnino non comedetis: You * 1.122 shall wholly abstaine from eating the Blood and Fat.

Sanguinem non comedat omnis anima evobis: Let * 1.123 not any man amongst you eate of blood.

Sanguis animalium pro anima est minime comeden∣dus: * 1.124 The blood of all beasts or animalls, in Generall, are not to be eaten for their soules or liues c•…•…se.

Sanguinem 〈◊〉〈◊〉 Animalis tam •…•…ndi quam im∣mundi * 1.125

non comedes, sed effundas super terram q•…•…asi a∣quam: * 1.126 Thou shall not eate the blood of any liuing Crea∣ture, bee it cleane or vncleane; but shalt powre it out as water vpon the earth.

And the reason is, because the Blood is the seate of the Soule or vitall Spirit, which is inspired by God, and therefore it is said. * 1.127

Sanguinem, Sedem animarum vestrarum, requiram: I will require of you that shed blood, your Blood; F r as much as it is the Seate of your Soules or Liues: As who should say, I haue animated the internall Spirit of your Blood with my Spirit of Life, and therefore be carefull of it.

By all these places therefore, we may easily dis∣cerne, how the vitall spirit of man, not onely of man•…•… but of beast also, is contained in that rud∣die vehicle of the blood, as the Etheriall Spirit in the Airy, and that the essentiall mouer and guider of the sterne in this Spirituall barke of man, is the in∣corruptible Spirit of God; by whom wee liue, moue, and exist. All this Mercurius Tresmegistus (that di∣uine * 1.128 Philosopher) seemeth to confirme in these words: Anima hominis in hunc vehitur modum; mens in anima, anima in spiritu, spiritus in corpore; Spiritus per venas arterias{que} sanguinem{que} diffusus, animal vn∣di{que} ciet. Mans soule is carried in this manner; the mentall beame is carried in the soule, the soule in the spirit or ayre, the spirit in the body: The Spirit being dispersed through the veynes and arteryes, doth stirre vp and moue the liuing creature in euery part.

These things being thus euidently proued out of holy writ, we will now proceed vnto a greater my∣stery,

concerning the double propertie of this Spirit of life in both worlds, that thereby we may demon∣stratiuely come by little and little vnto the very point or perfect resolution of the question in hand.

That eternall Lord God (who is all one and the same Spirit, because of an indiuisible Essence) is he that viuifieth the Creature; and againe ta∣keth away the life of it at his pleasure, as hath been prooued already, for that he operateth all in all, according to the Apostles words: and meruaile not, though I say, hee worketh contrary effects, al∣though he be but one indiuisible Essence, for these are the words of Salomon: Spiritus Disciplinae sanctus * 1.129 est vnicus seu simplex, multiplex, &c. The Spirit of Wisdome is one and simple, and yet manifold; simple in himselfe, but manifold in operation: And doth not Dauid acknowledge so much when he saith; Deo * 1.130 emittente spiritum suum, recreantur Creaturae; absconden∣te faciem suam conturbantur, recipiente Spiritum eorum exspi•…•…ant, &c: God sending forth his Spirit, recreateth the Creatures; but at the hiding of his face, they are troubled: and when he receiueth or taketh vnto him their spirit, they dye, &c. Touching the first mem∣ber of this axiom of Dauid, he proueth it else-where thus: Vita aaes•…•… beneuolentiâ Ieho•…•…; Life proceedeth * 1.131 from the benignity of Iehoua. Vitae restaurator est Iehoua, * 1.132 Iehoua is the Giuer of life. Vitae meae Fontes omnes à * 1.133 Deo, all the Fountaines of my Life are from God. Vitae prolongatio est Benignitas•…•… Iehouae; the prolongation of of Life is the Benignitie of Iehoua. Whereupon it is euident, that the Spirit of God is the immediate Creatour, Actor, Preseruer, and Multiplier of Life.

As for the second Member, thus much: Deus * 1.134 malos relinquit, & abscondit faciem s•…•…am ab i•…•…ys, vt obveniant •…•…s mala multa & angustiae: God leaueth the wicked, and hideth his face from the impious, that euill and necessity may encomber them. Sic increpare solet mortales in lectulo: thus doth hee chide and punish mor∣talls in their beds, as Iob hath it. Thus did hee send * 1.135 his plagues vpon the Egyptians; Thus made hee Ieroboams hand to wither; Thus did he strike with leprosie Miriam Arons Sister; Thus did hee afflict with the Hemorrhoides the Ashdedomans; Thus laid he the plague on Ezekias; namely, by hiding or with-holding his Spirit: And againe, by e∣mitting his beames of life, he recouered him. And therefore saith Dauid: Vitae hominis spatium est mi∣serum abs{que} benignitate Iehouae: The space of a mans life is miserable without the benigne Presence of God. For, hee that is sicke, seemeth to be still dying.

Now to the last clause of the aforesaid text of Dauid: God said when hee perceiued the wicked∣nesse * 1.136 of men; Non permanebit spiritus meus in homine in aeternum, quia caro est, erunt{que} dies illius centum viginti annorum: My Spirit shall not remaine perpetu∣ally * 1.137 in man, because he is flesh, and his dayes shall bee an hundred yeeres and twenty. And Iob saith (as before) Hominem const ituit Deus super terram, apponens ad •…•…m animam suam, si spiritum seu flatum eius ad se recipe∣ret vel traheret, deficeret & exspiraret omnis Caro, si∣mul & homo in cinere•…•… reuertetur: God made man vpon earth, giuing vnto him his soule or life, if hee should receiue or draw to himselfe his spirit or breath of life, all flesh would faile and dye, and man also together

with them, would returne vnto ashes. And againe, Spi∣ritus * 1.138 Dei fecit me, & inspiratio omnipotentis •…•…ficauit me; The Spirit of God made me, and the breath of the omnipotent did viuifie mee.

For this reason therefore, the aforesaid action of Dauid shall be the maine foundation, on which I will rely, as well in my proofe, as also to shew the various properties of this diuine and incorruptible essence in the spirit of both the worlds; and I will prooue vnto you euidently, that as this spirit wor∣keth in the greater world, so also in euery respect it bringeth foorth the like effects in the lesser.

Wee finde that it is but one spirit in the great world, though in a contrary propertie that anima∣teth foueefoldly the foure winds, which are sent from the foure corners of the earth to blow, and thus I proue it: Deus edit glaciem flatu suo, flante Deo * 1.139 concrescit gelu, seu glacies, & coarctatur superficies aqua∣rum: God by his breath procureth Ice, when hee bloweth from the North, hee maketh the Ice to congeale and grow together, and doth contract, or straighten the superficies of the waters into Ice. And the Kingly Prophet more pertinently; Deo imittente sermonem suum in terram, * 1.140 quàm celerimè excurrit verbum, qui niues dispergit sicut lanam, & pruinam quasi cineres, de•…•…cit gelu suum tan∣quam frusta, coram frigore eius quis consist at: Emittit verbum suum liquefacit ista, simul ac 〈◊〉〈◊〉 ventum su∣um effluuntaqu•…•…: God sending forth his Word vpon earth, it runneth swiftly, which spreadeth the snow as wooll vpon the earth, and the fro•…•…t like ashes, and casteth downe the Ice as gobbets, who is able to resist his cold; hee sendeth forth his Word, and mel•…•…eth these congealed bodies againe,

so soone as hee bloweth foorth his Wind, the congealed wa∣ters moue and flow againe. Here it is euident, that the diuine Spirit is the essentiall actor in this Northern blast, which is an enemy to the act of life: For, as God did emit and send forth the beames of his light, from the infinit fountaine of his being, to chase away cold, by dilatation of spirits, and to breede a hot humidity in the spirit of the world, thereby to inact it with life and motion, and to make those spirits fluent and actiue, which before were congealed with the power of his contracting property, that is opposite vnto the other: so a∣gaine, by the priuatiue Agent, or his Boreall attri∣bute and property, which is cold, hee contracts dilated spirits, and maketh them of moueable, fixe; of light & transparent, dark and opack; of liuely spi∣rits, substances without life; of liquid and fluid, vn∣moueable and congealed; and in conclusion, motus is so turned into quies, motion (I say) into rest; actus into potentiam, act into puissence; positio into priua∣tionem, position into priuation: But contrariwise, when he meanes to reuiuifie, and, as it were, cause the dead spirit of the world to rise, or reuiue againe, he sendeth out a Southerne spirit or blast, of a cleane contrary property, namely, a wind, whose nature is hot and moyst, and therefore in the consequence of the foresaid Text, it is said, he sendeth out his word, and melteth all these: so soone as hee bloweth forth his wind, the waters and spirits which were made dead, spisse, fixe, congealed and opack, are beocme aliue, moueable, fluent, subtill and dia∣phanous or transparent.

If M^r. Foster like none of these testimonies; I will yet goe a little further, and make an ocular de∣monstration to proue it, thereby the better to per∣swade him; if hee will be pliable vnto her who is the mother of fooles, namely, experience: Let him but looke therefore vpon the Kalander glasse (an Instrument commonly knowne amongst vs here in England, called by others the weather glasse) and hee shall see, that the ayre contained in it, will be contracted and thickned by cold: and to proue thus much, hee shall finde the water to be drawne vp by so many degrees in the neck of the glasse, as the externall cold hath dominion in the ayre, which proueth euidently, that cold doth contract the dilated ayre in the glasse, from a larger roome into a straighter; and consequently that the ayre is thicker and neerer to congelation, fixation and rest, then it was before. Contrariwise, hee shall finde, that the ayre included; feeling the heate of the externall ayre, by little and little, to get domi∣nion ouer the cold, will dilate it selfe, and by dilata∣tion is made more mobill, subtill and liuely; and therefore requireth a larger capacity, as is ocularly proued thus; namely, because the water is strucke down by so many degrees lower, by how many the externall heate doth vanquish the cold in the ayre. But perchance my aduersary will say, What haue we to doe with this? These are naturall conclusions, and not belonging to Gods act or property: And how proue you that the other winds are the essenti∣all acts of God? To this I say, That if God opera∣teth all, and in all, then this operation in the glasse,

much more that in the winds, is the act of God, and as wee finde that the incorruptible spirit doth moue and operate two manner of contrary wayes, namely, from the center, to the circumference, by •…•…manation and dilatation, by the which meanes it stirreth of it selfe, who is the center of all things, whose circumference is no where; but comprehen∣deth all circumferences or bodies, and maketh them to exist and liue, so also this vniuersal centre, contra∣cting it selfe in it selfe, maketh' all things in act po∣tentiall, of a liuing creature, a dead carcasse, of an a∣gill and mobill thing, a stupid and vnmoueable one: Lastly, of an actuall positiue something, a potentiall priuatiue nothing. Wee see it plainely persormed according vnto the precedent Text of Dauid, in the spirit of the world, for as much as it is altered from one forme to his opposite, according vnto the varie∣ty, of the property or wil of him, which is the inter∣nall agent of all the world. The incorruptible spirit of * 1.141 the Lord (saith Salomon) is in all things; If in al things, then as it is the most worthy, and of the highest dig∣ty, and the most mobill and operatiue spirit of all spirits, it worketh centrally, and moueth all the ex∣ternall wheeles of the whole machine of the crea∣ture in which it is, and consequently operateth à centro ad circumferentiam. If it doe quiescere in centro, rest in the center, all the externall wheeles haue lost their life: For it is, in him it liueth, in him it mooueth, and in him it existeth. And therefore, without he act, all is stupid and dead like a senselesse stone, as Dauid and Iob haue taught vs. Now to proue that it is this spirit of God which doth agitate and animate the

winds, we haue many other expresse Texts of Scrip∣ture to confirme it. The whirle wind (saith Iob) com∣meth * 1.142 out of the South, and the cold from the North wind; at the breath of God the frost is giuen, and the breadth of * 1.143 the waters is contracted. Againe, Ventus profectus a Ie∣houa abreptas coturnices à mari disseuit ad castra, &c. A wind proceeding from Iehona did scatter the Quailes which it brought from the sea in the camp. Againe, Vento * 1.144 tuo flauisti & operuit eos mara; Thou didst blow with thy breath or wind, and the sea couered them. Againe, flatu∣narium * 1.145 tuarum coaceruatae sunt aquae; The waters are accumulated and heaped together, by the blast of thy no∣strills. And againe, Iehoua adduxit ventum Eurum, se•…•… Orientalem, and God brought an Easterly wind. Againe, * 1.146 ventum Occidentalem vehementem immisit, &c. he sent * 1.147 out a vehement Westerly wind. Againe, ventus procel∣losus * 1.148 efficiens Verbum Dei, the stormy wind doth effect the Word of God. Wee doe not say that the wind is the reall breath of God; but a created spirit or ayre, a∣nimated by the increated spirit of the Lord, who according vnto the will of him that sent it foo•…•…th, doth sometimes contract his vertue in himselfe, from the circumference of the creatures spirit, and then the creature is dead and vnmoueable, and starke cold, for want of the warme and comforta∣ble act of this spirits emanation, from the centre to the circumference, according to the words of Da∣•…•…ids, former Text, Deo abscondente faciem suam, à cre∣aturis, conturbantur, recipiente spiritum coru•…•… expirant. God hiding his face from the creatures, they are troubled, and resuming, his spirit againe they dye, that is, if in part he contracts himselfe, or hides the viuifying be•…•…s

of his countenance, they are sicke and troubled; but if hee withdraw the spirit of life wholly from the circumference of the the creatures spirit, into it selfe, who is in the centre, and euery where vnto the circumference, they dye, or expire.

Master Foster may reply; what is all this to the purpose of man, who is the maine subiect wee haue in hand, or what haue wee to doe, though God by his Spirit worketh a priuatiue property in the spirit of the world by congealation or contracting it from the spirits circumference vnto the centre, leauing the spirit cold, destitute of heate, congealed, immo∣bile, and as it were dead and without life, and that in his Northerne nature? what doth this concerne our matter; or what is this to the nature in man? or how can it touch the act of curing in our Weapon∣Salue.

I answere, that as the selfe-same spirit is the cause of a foure-fold nature in the spirit of the great world, and as it causeth death and priuation by his Northerne and congealing blasts, and contrariwise, life and position by the opposite, or the relenting nature of his Southerne property; euen the selfe∣same operation it affecteth, in the created spirit of the lesser world, or man: For, the selfe-same spirit that viuifieth the ayre in the great world after a foure-fold fashion, bringeth forth the very same effects in the lesser, which I proue in this man∣ner.

The Prophet saith, A quatuor ventis adueni ô spiri∣tus, * 1.149 & perflato interfectos istos, vt reuiuiscant, &c. Come, O spirit, from the foure winds, and breath vpon these

flaughtered persons, that they may liue againe, and the breath came into them, and they liued, and they stood on their feet. By which words wee may gather these foure things: First, that it was one onely Spirit, which was indued with the property of the foure winds, according to whose variety in properties, the foure winds were animated with contrary na∣tures, that they might worke after a foure-fold manner in the Catholike element, of the world, to effect the will of the Creator in any manner what∣soeuer. Next that, this Spirit which is the essenti∣all actor, and mouer in the winds, was that incor∣ruptible spirit of the Lord, by the which hee vseth (according to that of the Apostle) to viuifie all things, * 1.150 and vnto that of the Prophet, dare •…•…atum populo, & spiritum calcantibus terram; to giue breath vnto the people, and a spirit to all that trace on the earth: or vn∣to that of Iudith, emittere spiritum, & creare omnes * 1.151 creaturas, to send foorth his spirit, and to create by it all creatures: or according to that of Esdras: * 1.152 Spiramine suo facere omnia, & serutinare •…•…mnia in absconditis terrae: to make all things by his breath, and to search out by it all things that are in the bowells of the earth; or according vnto that of Iob: Apponere homini * 1.153 animam suum, & cuilibet creaturae, nam fi spiritū, seufla∣tum suu•…•… ad se reciperet, veltraheret, omnis caro expira∣to giue man his spirit of life, and to euery creature : for, if God should receiue, or draw vnto himselfe his spirit, all flesh would expire. And therefore in this place, when the dead bodies should arise againe, hee com∣manded the Prophet to say, Come spirit from the foure winds, as if hee should say, Come, O thou

Catholike and Vniuersall spirit of life of the world, and doe thy office in viuifying and making the dead to liue againe. Thirdly, that this same spirit is it by which the Apostle doth acknowledge that God * 1.154 worketh all in all; sometimes giuing life by taking a∣way the killing Northerne cold, and dissoluing the deadly or immobil congelation of spirits, which did stupifie them, as it were, with the sleepy and restfull enchantment of Morphaeus by his Southerne or Ea∣sternely properties, which is to liquifie, resolue, and giue a new motion and life to spirits congealed and stupified by the Northern property: and therefore Dauid saith in the foresaid Text, Emittit verbun•…•…, & liquefacit ista; simul ac efflat ventum suū effluunt aquae: Hee sendeth forth his Word and melteth them; as soone as hee bloweth forth his wind, the congealed, and as it were dead waters, •…•…oue and flow againe: whereby we ought to obserue that it is Gods Word, or his incorrup∣ble spirit which animateth the winds. Fourthly, that the very selfe-same spirit, which viuifieht and giueth life and motion vnto the great worlds spirit, and at his pleasure, by a contrary property, killeth, stupifieth, ceaseth to act by life & motion, congea∣ling mortally, doth performe the very selfe-same office, when the will of the Father is in the Catho∣like spirit of the little world, or man, yea, in euery creature. And therefore Iob saith, It is God that woun∣•…•…eth or striketh, and it is he that cureth; the reason heere, * 1.155 hee sheweth in the place before mentiened, as also wee may find in Deuteronomy: I will kill and I will make aliue againe; and Salomon saith, Thou hast the power of •…•…fe and death in thine hand; Thou bringest vnto the

graue, and bringest backe againe: and the Sonne of Syrach, Vita & mors, bonum & malum à Deo sunt. Life and death, good and euill are from God. Wherefore, * 1.156 as this secret and mysticall spirit, hath breathed in∣to the dead a blast of life, so that very blast or breath is essentially of the nature, property, and Will of the Breather, which was to make aliue, by a quick∣ning, and not a stupifying spirit: and thereupon created spirits, which were before congealed and mortified, became now quickned and liuely, and were closed in an externall body, and in an ayery or bloody vehicle, which by vertue of this quickning blast, his spirit did moue in the channels or veines and arteries, being animated by the vertue of that spirit of life. And this is the reason that God did ordaine so strict precepts, touching the blood of the creatures (as is said before) namely, that it should not be eaten, as is aboue related, because, in it is the spirit of life, or the soule of the creature, in which is the spirituall vertue of the foure winds: For in this action of life, hee exerciseth the very same pro∣perty in the heart of the creature, or little world, as hee doth in the heauenly sunne of the great world. For, as the Sunne is hot, operating by rarefacti∣on, and exciting vnto motion, and therefore reui∣uing and multiplying, as well in vegetation, as in generation, graines, plants, and other animated things of the earth, powring downe from aboue the beames of life, and light vnto the inferiour crea∣tures, euen so this incorruptible spirit, or blast of life, thus infused into man, is the spirituall Sunne of the little world, who maketh the heart (which re∣presents

the body of the celestiall Sunne) his Ta∣bernacle, from which, by the arteries and vaines, he sendeth forth his beames, and animateth the v∣niuersall spirit of mans fabrick, and maketh the blood, agill, fluent and liuely, euer mouing and operating, vnto the nourishment and preseruation of the members, as well with naturall as vitall spi∣rits, cau•…•…ng both corporall and spirituall vegetati∣on and multiplication of parts in euerie specificall bodie.

But now, that I may in this place touch in few words, though somewhat allaterally, Master Fo∣sters Aristotelicall limited spheare of Actiuity, which the old Schoolemen haue so tumbled and tossed in their externall Phantasies, without any centrall regard vnto this true and essentiall viuify∣ing and vegetating spirits dilatiue or contractiue power: I would faine know, whether any world∣ly philosophicall Axiome can conclude or limit this princely spirit of the foure Winds, which bloweth and breatheth, as well in the great world, as little; when, where, how farre, and at what distance it pleaseth. I will first giue an example of his action from each wind in the great world, and shew you how it commandeth, carrieth and di∣lateth the spirit of the vegetable Creature. Wee can gather and collect the virtuall operation of the vegetable ad distans, by no meanes, but by the scent; as for example, Rosemary and Sassaphras, &c: Doe emitt their spirit into the Aire, at a proportionated distance more or lesse, according vnto the viuacity of the acting Spirit, which is in it; and yet neuerthe∣lesse

wee see, that, if the blast of any strong wind, doth encounter the emitted spirit of the Creature, it dilateth it mightily from his centre or plant, and maketh a wonderfull large spheare of actiuity; and that greater or le•…•…er, according vnto the power of the wind. The case is apparant and found most true, by such as trauaile by sea neare Spaine: For, when the wind is Easterly, they can discerne the Aire thirty Leagues off the shore, to bee filled with the sweet odour of Rosemary, which groweth a∣bundantly in those parts of Spaine: And euen in the very like manner about Guiana and Virginea, at the same or greater distance, the odoriferous scent of the Sassaphras, with other fweet woods, is scen∣ted by the nauigatours vpon those shores; and that somtimes before they can discerne any land. What shall wee then say of the same spirit, which a cteth in the little world or man, when his insensible breath or emanation tendeth affectionally towards the homogeniall place of his owne nature? I meane vnto the ointment, inwhich the selfe same indiuisible nature, either in the blood, adhering to the weapon, or hauing penetrated in the weapon, without any signe of external blood, is bathed? Shall wee not beleeue, that by his emanation, it can car∣ry along with it in the Ayre, the occult spirit of the vegetating nature of the wounded person, in∣cluded secretly in a volatile salt, to act in the oynt∣ment, vnto the reuiuifying of the sopified spirit in the oyntment? No mary, saith Master Foster! For, the Sassaphras woods odoriferous spirit, and that of the Rosemaries are knowne by sense, and

so cannot the breath of such an emanating spirit, with his volatile vehicle of vegetation, be percei∣ued. An excellent Argument in an externall and sensible Philosopher, who with Saint Thomas will beleeue nothing, but what he toucheth, smelleth, or tasteth: But intellectuall men may easily gather, that there is nothing that is externall and vi∣sible; but was first internall and inuisible. Nei∣ther can it be conuertibly said, that, what was in∣ternall, was externall. For, there are an infinity of inuisible and internal actions performed by God, in the closet of Nature; which falleth not into the spheare, or capacity of the sensuall or naturall man; but are onely by faith to bee beleeued. And for this reason, the Apostle saith; Through Faith wee * 1.157 vnderstand, that the world was ordained by the Word of God, so that the things that wee see, are not made of things which did appeare. By which it is euidently proued, that all things were first inuisible, before they were by sense to bee discerned: And consequently, it is the property of an externall and carnall man, to be∣leeue nothing, but what hee perceiueth by sense, and to say, that if any thing appeare to sense, which was not knowne before, it is diabolicall and not of God; when the aforesaid text doth attribute all, reducing of inuisible actions, to the visible sense by the Word, not of the Deuill; but of God. All Philosophers therefore haue accorded, that it is one spirit of life, which onely operateth in mans body: But this spirit, according vnto his diuersi∣ty of distinct offices, indueth a diuers appellatio•…•…: and therefore it is tearmed by them, in one respect

Rationall; in an other Concupiscible; and in a third Irascible. By the first, it is apt to be illumi∣nated, to vnderstand things that are aboue it, be∣neath it, and in it, and with it selfe. For, by this his propertie or faculty, it knoweth God aboue it selfe; the Angels which are ranked with it selfe, and whatsoeuer is comprehended in the whole cir∣cle of the heauens, beneath it selfe; such is his spi∣rituall act of centrall emanation, by reason of that powerfull vertue, allotted her by God. By the se∣cond and the third it is inclined, either to desire and affect a thing, or to eschew and flye from it; that is, either to loue or hate, &c: And by this propertie of hers, she doth exercise herselfe about the Sympathy or Antipathy of those things, which are either proper or dissonant vnto her specifick nature. And therefore in this her office, she work∣eth mightily, in and about the effects of this Wea∣pon-Salue, being that from these two later opera∣tions in her, proceedeth euery affection. For, as of Concupiscibility proceedeth all ioy and hope, because Natura laetatur in sua naturâ, &c: and there∣fore by the vnion of the liuely emanation, the dead or congealed spirit in the Salue, is quickned and viuified: So contrariwise, the liuing soule or na∣turall Spirit, in which the supernaturall Spirit doth act, is of it's owne nature obnoxious vnto a kind of spirituall dolor and feare, by reason of the Weapon that vsed violence vnto it, the which pas∣sions belong to, and are affected by the Irascible spirit; for asmuch as it either greiueth, or is made dolorous already at the violence offered, or sea∣reth

to bee greiued or made dolorous by it. These foure affections of the spirit of man, are the begin∣ners; and as it were the common subiect of all ver∣tuous and vicious actions, which befall vnto man. Now to expresse the large extension of that centrall spirit, which doth radically operate in the vitall spirit; the wisest Philosophers affirme, that it seeth it selfe in it selfe to the end, that it may right∣ly vnderstand it selfe in it selfe. And when it will know God, it eleuateth it selfe aboue it selfe, by it's mentallbeame; it penetrats all things, it be∣holdeth all things, as well present as absent; it is, when it pleaseth beyond the seas, and searcheth out things that are hidden: yea, and in one moment, it directeth and sendeth forth his beames vnto the farthest limits of the whole world, and searcheth out the secrets of it: it descendeth downe vnto the deepe, and mounteth vp againe from thence vnto heauen, and cleaueth fast to Christ, and is made all one with Christ. And must the infinite vertue of this all penetrating spirit, according vnto Ma∣ster Fosters tenent, bee limited by any imaginary spheare of actiuity, assigned by the vaine Philoso∣phy of the Ethnicks, which as the Apostle saith, is framed out after the tradition of man and the world, and not by God? Doth he not warne vs to be∣ware that wee be not deceiued by such philosophi∣call doctrine, which doth disagree from the rules of Christ, in whom is the plenitude of the Godhood bodily? And must we now to obey Master Fosters phantasticall Idaea, breake the Lawes of the A∣postle, to be deluded by his false Philosophy? But

to returne vnto our purpose.

All this which is aboue mentioned, being well considered, namely, the Catholike Nature of the Spirit, which breathed life into the creatures, t•…•…e indiuisibility and indiuiduality of the giuer, and the gift which is giuen, nam Essentia diuina est indiui∣dua: The diuine Essence is in diuisible and vndiuided; and therefore the diuine Spirit imparted vnto the crea∣ture, is continuated and vndiuided, from him that giueth it: his infinity of extension, for asmuch as it is bounded with no limites: (and for this reason it is said, the Spirit bloweth where it listeth, and that without resistance) that this spirit can con∣uert it selfe from an actiue and liuely power, into a potentiall, congealing, &c: deadly property in the Creature, by withdrawing his actuall beames from the circumference of the Creature whither it did emit them for liuely actiuities sake, into the centre that is within it selfe, where it doth (in respect of the Creature) rest, and so depriueth the Creatures spirit by congealation of the motion, act and life, which by his spightfull Actiuity, it did impart vnto the naturall spirits, to make blood, fat, flesh and bones. For, this reason therefore (I say) namely, because of the presence of this in∣corruptible spirit, in the blood of the creature, God in any case forbids the Israelites to eate of blood: because (saith the Text) the life of the flesh * 1.158 is in the blood. Here therefore obserue, that the Spirit of life is from God, who viuifieth all things: the life of the blood and fat is in this spirit and of this Spirit, wherefore it is written in another place,

Sanguinem & adi•…•…em omnino non comedetis, you shall by no meanes eate the blood and the fat, for the life of the flesh is in the blood, and the life of the bones is in the * 1.159 flesh. It is easily therefore to be discerned, what a concatenation heere is of members in succession, which deriue their liues from one and the same radi∣call essence or spirit, and are made by it to sympa∣thise with one and the same harmony in the crea∣tures composition; being that he hath made of one blood all man-kinde, as S. Paul doth fitly, and con∣sequently being all flesh and bones, are made of one blood, there must be a great relation betweene them and mans blood in generall, and consequent∣ly betweene the blood and the oyntment which is made of them.

These things therefore being rightly pondered, as infallible grounds, wee conclude thus: In the Question proposed, wee are to obserue these fiue obiects: namely, first the wound, secondly, the blood which issueth from the wound, thirdly, the manner of conueyance from the oyntment, to the wound, at any reasonable distance, fourthly, the nature of the oyntment, and lastly, the manner of operation, whereby the cure is effected.

First, therefore concerning the wound, it is a vi∣olation of the worke, which the spirit of life did ef∣fect, namely, an effusion of blood, in which the spi∣rit of life is carryed and moueth, a hinderance and d•…•…erting of the course of the naturall humors, a diuision, and solution of the fat, flesh, and other such like parts from their integrity and continuity, an offence vnto that peaceable act of life, effected by

that incorruptible spirit of God, which by this his property, or attribute, is apt to viuifie all in all. For, this cause therefore is this radicall, acting spirit in∣teressed in this businesse, or vnnaturall action; as fin∣ding his worke hindered, and his essentiall action disturbed by the wound or violence offered: For, wheras the blood is the vehicle of it, and his viuify∣ing act was to circulate in the organicall blood, and to cause transmutation of it into flesh, and other parts for vegetation & multiplications sake, and for the preseruation of the induiduum; Now is the same blood slused out at the mouth of the wound, and made inutill and of none effect; the body (for the animating of the which this secret spirit is euer dili∣gently enclined) is debilitated and made drooping. Wherefore as the incorruptible and viuifying na∣ture, hath intended to rectifie his humane spirit by her liuely actiuity, so verily is she ready to oppose all violence offered, and to correct & repaire againe, all that which violent irruption hath caused; much like the wise Spider, who when her web is made imperfect, and in part broken, doth her diligence to bring it againe to its wonted perfection.

Secondly, the blood, as it is the vehicle of the spirit of life, though it be by the wound voided out; yet retaineth in it this spirit of life; but in another property: for, it doth not now act to liue, that is to say, it doth not send forth his beames from the centre to the circumference to cause life; but contrarily, being as it were displeased with the violence of the act, contracteth it selfe from the cir∣cumference into the centre, that is, from action in

the circumference of the creature, into it selfe, be∣ing contracted into the centre thereof, where it seemeth to rest, and so leaueth his bodily, and ayery vehicle as congealed, stupfied and dead; and here is that mystery discouered, namely, the reason, why the murtherer being brought before the murthered, the spirit centrally resting in the blood, doth mira∣culously emanate and flow forth, and make fluent againe, the blood, as being stirred vp by the like spi∣rit antipathetically, acting and agitating from the blood of the murtherer: For (as I said before) this spirit in his irascible property is as apt to hate, as in his concupiscible to loue: For this reason, the Text teacheth vs, that the blood of a slaine man is requi∣red * 1.160 not onely of the murthering man, but of the beast, if it be shed by it: And againe, the blood of any thing must not be eaten; which were but superficiall, if the spi∣rit of life did not after the effusion of the blood, rest in the blood, as also the reason; that the blood of such * 1.161 animalls as were slaine in hunting or hawking, should be buryed in the earth would proue of little validity. For this cause it is said in another place, Sanguine insonti∣um * 1.162 commaculata terra; expiari non potest nisi per eius san∣guinem, qui alterius sanguinem fuderit: The earth being commaculated with the blood of the innocent, cannot be ex∣piated, but by blood of the other. To conclude, Why should it be said, that the blood is the seat of the spirit of life, if it did not participate with it, after it is effu∣sed out of the wound, congealed, and as it were dead, and rest in the centre of it? yea, this spirit doth entirely leaue, and forsake the flesh of the dead, being that his life (as it is said) is in the blood; nor

yet the very bones, forasmuch as they participate of the nature of the most earthly part of the flesh. Hence was it, that when certaine theeues had cast the body of one whom they •…•…ad murthe∣red * 1.163 into the Tombe of Eliseus, the murthered person did with the onely touch of the Prophets bones rise againe to life, which could not haue been effected, if as well his diuine as viuifying nature had not participated with his bones; and vpon this it is sayd, that after death Eliseus his body prophesied and * 1.164 that hee did wonders in his life, and in death were his works maruellous. To conclude, the learned and wise Philosophers (speaking Enigmatically of this spi∣rit) say that in the body there is a little bone called Luz, which will remaine with man till the latter day, and cause him to rise againe; but wee must vnderstand this after their owne sence, and not vul∣garly. Let this, I beseech you be remembred, that the touch of Eliseus his bones, caused the dead to rise from death to life.

In the third place, I come to the manner of con∣ueying of the blood from the wound vnto the oynt∣ment. The blood is taken from the liuing fountaine of blood in the wounded, eyther as it is smeared on the weapon that did the deed, or as it is fastened on some sticke, Iron, or other thing, and so conueyed vnto the oyntment, at any reasonable distance. Now a reason is to be shewed, how it is possible that there can be any certaine relation betweene the wound and the oyntment: For (as M^r. Foster saith) there may be Castles, hills, walls, and grosse ayre be∣tweene the oyntment and the wounded, which may hinder the cure.

First, wee must remember, that wee haue expres∣sed in our precedent discourse, the excellency of the animating spirit, in whom is all the vertue, and each property of the foure winds, and being it is the spirit of spirits, Et spiritus spirat vbi vult, What (I pray you) can hinder his act or operation? And with what distance can his actiuity be limited, be∣ing that it is the spirit of the winds, and the soule of the lightnings, and the essence of the Sunne and starres of heauen, which by his animation doe cast their beames periferically vnto euery angle of the Horison, or Hemispheare? Can this spirir, because contained in mans blood, not penatrate many hun∣dred miles by emanation out of his bloody vehicle, as it doth out of his cloudy Tabernacle in the forme, or rather vehicle, oflightning or, out from his Phoebean Palace in golden beames, whereupon it is said, In lumine numen, & in numine lumen, In light is diuinity, and in diuinity is light: so saith the Psalmist: * 1.165 Amictus lumine, quasi vestimento, Hee is clothed with light, as with a garment. I tell you this is all one spi∣rit which is in man, and that which operateth in the wings; and therefore it was said, Come, O spi∣rit from the foure winds. This spirit cannot be di∣uided into parts; It filleth (as Salomon saith) the whole earth, and hath his seate in heauen, and therefore * 1.166 resideth in mans body and spirit, as is said, Esdras * 1.167 speaking of this spirit, saith, as before, The spirit of God Omnipotent hath made all things, and searcheth out all things in the bowells or secret places of the earth. Whereby it appeareth, that this very spirit by which man breathed, cannot be limited in his pe∣netrating

and extensiue dimension; nor yet hindred in his passage, by any intermediate obstacle.

To conclude, that man that beleeueth and rely∣eth on this spirit, may effect what he desireth: For, euen by the true knowledge and vse of it, the Pro∣phets and Apostles did wonders, as well in curing as effecting matters of greater admiration. This spi∣rit therefore, which is called intellectuall, as hee maketh to vnderstand; Inspiratio omnipotentis, saith * 1.168 Iob, facit intelligere: Vitall in respect of his viuificati∣on, Spiritus Dei fortis fecit me, saith he, & spiraculum omnipotentis viuificauit me; And naturall in respect of * 1.169 vegetation and multiplication, visitatio tua (saith hee else where) conseruauit spiritum meum, doth act * 1.170 and shine forth by secret beames, v to that obiect of the dead blood, which is carryed from it vnto the oyntment, in which amputated blood, lurketh a portion of spirit, resting without action. Now the nature of the one, is reioyced in the nature of the o∣ther, forasmuch as both doe sympathise together, being that they are all of one consonance or degree, or vnison in vitall loue: as for example, I take two Lutes or Vialls, or any other such like instruments, I set one of them at one end of the table, & set the o∣ther at the other end, I put a small straw vpon one of the strings, of the one Lute, which importeth A∣la-mi-re, or De-la-sol-re, and then stri•…•… the Gam-vt of the other Lute, and the straw will not once stirre, because theydoe not sympathise in one sound and proportion of wauing ayre, therefore haue they not a relation one vnto another: so also, if the blood be carryed vnto an oyntment heterogeneall in na∣ture

vnto the party wounded, it will doe nothing in this cure; but if you put a straw on the Gam-vt, or A-re, of the one, and strike the other on Gam-vt, or A¦re, being vnisons, you shall perceiue, the straw pre∣sently to leap of the other string, by reason of the o∣uer great vibration or louing actiuity, and like for∣mall proportion, which he sympatheticall har∣mony, betwixt each strings, causeth to other in the aire, yea, this effect wil happen, though there be put boords, or other such like obstacles, as may hinder the direct line of the vibration in the aire or medium betwixt the two Lutes; In which experiment you may note, that the string strucke, is aptly compared vnto the blood of the wounded, being stil animated in his body, who doth by a secret emanation or emission, and that by a naturall inclination, and sympathy, cause in the selfe-same tone a secret com∣munication between the still and occult spirit in the congealed blood, which is in the oyntment, which I compare to the string, which the straw hath on it: so that the string though it be of it selfe still, yet at the acting of that other chord, which is really moued with the actuall spirit, of the chord strucken, by meere concent, stirreth vp the still chord to act also, and by action to send backe againe a salutife∣rous harmony, vnto the acting spirit, which is as neere vnto his owne still or potentiall nature, as the tone of one Lute acting or strucke, vnto that of the other not strucke. For as both are but one spirit, though they seeme to differ in distance, as doe the chord of both Lutes, so likewise are those two tones but one tone; though they seeme to differ: and

therefore make but one vnisone. But because the one spirit cannot essentially be separated from the other, no more then can diuinity effentially be diui∣ded into parts, as also the one tone cannot be essenti∣ally distinguished from the other: therefore it doth liuely extend it selfe, à termino à quo, ad terminum ad quem: from the wound vnto the oyntment, as being all one spirit continuated, euen as wee see one thred extended from one end of a Chamber vnto the o∣ther. Now being this spirit requireth a spirituall ve∣hicle like it selfe, it is carried, quasi super alas venti, as it were vpon the wings of the wind, in the hidden spirit of the blood, which seemeth as a vehicle: no other∣wise then the essentiall spirit of the wind is carryed by the ayre, and obserueth no limited distance, ney∣ther is hindred by mountaines, woods, or walls, to worke his effect: as wee see the Northwind doth produce in Lumbardy frost, Ice, snow, &c. Although the high Alpin mountaines, piercing the very clouds, are interposed. But I will bring a more fa∣miliar example of the graine of Corne, which be∣ing considered in himselfe, without his mother earth, seemeth no way to act; for his vitall spirit doth lurke in the centre, and not operate to the cir∣cumserence, eyther by way of vegetation, or mul∣tiplication. The fountaine from whence the vegeta∣ble soule comes by multiplication, is the sunne of heauen, which worketh life in all vegetable things, by the vertue of the foresaid Catholike spirit of life, which did put his Tabernacle in the Sunne, giuing a naturall increase of life and vegetation to euery thing: For, though this spirit in it selfe be Catho∣like,

yet as it entreth into any specificall creature, it conuerteth his property vnto the viuification, mul•…•…∣plication, and generation of that very species, yea, e∣uen vnto mankinde. Whereupon Aristotle saith, that Sol & homo generant hominem, the Sunne and a man, doe engender a man. As for example, it hath multi∣plied by the successiue influence of this piercing spi∣rit in a graine of Wheat, being resuscitated (as S. Paul saith) after death and putrefaction in his proper earth, from one to twenty, and afterwards moueth vpwards in his ayery vehicle, with his strawie stalk, towards the fountaine of his being, and draweth by a sympatheticall, or magnetike vertue, his like from aboue, by the medium of the Carholike ayre. But it is obserued by husbandmen, that the better the ground is in temperature, wherein the graine is sow∣ed, and the neerer vnto the nature of the graine, the better doth the graine prosper and multiply in ver∣tue. Now the fountaine of the graines life, namely, the Catholike spirit of vegetation, doth chiefely re∣side in the Sunne of the great world, compared vn∣to the heart in man or the little world, which is vit•…•… principium, the beginning of life. the graine is fitly compared vnto the little blood, which is gathered from the bloody tree of life, mouing in the veynes and arteries, as in the strawy stalke or huske; the stalk growing still with the other graines on it, is re∣ferre vnto the whole masse of blood in the veynes, which doth remaine in manifest act. The amputed gr•…•…ine to the amputed blood, for which although they both doe remaine without any manifest act or life, yet neuerthelesse, they haue the spirit of life and

multiplication in them centrally contracted, and therefore it remaineth in them onely in potentia a∣gendi, able to act; but as yet acting nothing except it bee euocated and put in action by his like acting and viuifying nature, or rather by the same continued spirit emanating vnto the graine from the Sun, or vnto the amputated blood from the spir•…•…t in the wounded body. The in ward inuisible spirit of the blood, in which the Spirit of lise doth mo•…•…e to the oyntment from the wounded, is compared vnto the Etheriall or heauenly Spirit, in which, the incorruptible spirits influence doth moue, from the Sunne downe vnto the graine, by the common medium or vehicle of them both: in which, the E∣theriall Sprit moueth also from the Sunne downe∣ward vnto it's like, or rather it selfe, in the graine being now buried in the earth, or from the foun∣taine of life vnto the dead graine or blood in the oyntment, the which medium is the common Ele∣ment of Ayre. The oyntment is the good ground, in which the bloudy graine doth dye and rise again, which I will now speake of.

The fourth to be considered, is the ointment and his nature. Who, but a meare Ideot can deny, that like doth desire his like, or that one Nature being stronger doth cherish, foster and releiue an other that is weaker, and the weaker reioyceth in the aide and comfort it bringeth? The ancient Physitians and Philosophers haue obserued, that lungs nourish lungs, and braines nourish braines that are weake, the spleene helps to fortifie the spleene, & for weak gutts wee make Glysters of boyled gutts, the sto∣macke

of a cocke helpeth digestion, the very spittle voided by the Phtisic all lungs, are said to cure th•…•… lungs, wormes mortified, and dryed to pouder, destroy wormes. The stone of the Kidney or bla∣ther, rightly prepared, cureth the stone. In con∣clusion it is certaine, that simile agit naturali inclina∣tione in suum simile, like worketh in his like. Natura e∣nim laetatur suâ naturâ, natura naturâ gaudet: Nature reioyceth in his nature, Nature is glad at the presence of his nature. Now if wee looke into the composition of this medicince, we shall find, that it is of a won∣derfull consonance with the blood of man, for •…•…s before I haue signified vnto you, That the blood is the seat of the spirit of life, and that the life of the flesh is in the blood, and also that the spirit of life is immedi∣ately, as well in the fat, as in the blood, and there∣fore these two are forbidden to be eaten; but are to be reserued, a part for a sacrifice due vnto God; and being that the life of the bones is in the blood and flesh, and therefore doe communicate with the spirit of life, and consequently haue in them a bal∣samick marrow, which is full of spirits, and affect∣eth wholesomely the other parts. Therefore with∣out doubt, there is the selfe-same relation of vni∣son betwixt this ointment with the blood in it and the wounded mans nature; as is between the string of one lute, that is proportioned vnto the other in the same tone: And for this cause will be apt to eui∣brate & quauer forth one mutuall consent of simpa∣theticall harmony, if that the spirits of both, by the vertuall contact of one anothers nature, be made by conueying the indiuiduall spirit of the one into the

body of the other, that the liuely balsamick vertue of the one, may comfort and stir vp the dull and deadly languishment of the other, no otherwise then the actiuity of one lute string struck, doth stirre vp the other to moue, which was before still and without life: or as wee see the graine of corne, being put into the earth, which hath beene well manu•…•…ed with the dung of horses, that haue fed on the same graine is quickly animated by the Sun beames, and made to moue, and ascend towards the fountaine of his acting Spirit. For euery spirit doth by a naturall instinct or inclination tend vpwards vnto his natiue Country.

To conclude: I must now come to the reaping vp of this mysticall operation of curing; Master Foster saith; it cannot be accomplished by any ver∣tuall contact, being it is out of the limited spheare of actiuity. Doth hee, or his sharpest witted Ma∣sters know the certaine limits of actiuity in euery thing that hee concludeth thus boldly? Foelix qui potuit rerum talium cognoscere causas. But I am sure, I can discerne no such felicity in his reuelations or prescriptions of limits vnto naturall agents, much lesse vnto that spirit, which acteth and operateth all in all, and ouer all. Qui quicquid vult facit, tàm in virtutibus Coeli, quàm in habitatoribus terrae; which effecteth, what it pleaseth: and therefore, at what di∣stance it listeth: as well with the vertues of heauen, as with the dwellers on the earth. If this great Aduersa∣ry to the Weapon-Salue-Salue, would but consider the wonderfull operation, that this Catholicke spirit produceth in this cold and contracting facultie, as when he moueth from the North and maketh snow,

frost and Ice, by the contracting of the thin spirit of the world into a thick body, and sucketh vp the fountaines of the earth on high; all which is done by contracting his action from the circumference vnto the center, or emission from the center to the circumference, causing the common element to alter from a dilated spirit to a contracted body: And againe from a contracted body, to a dilated one; for by an alteration, quite opposite to his Boreall act or Northerne disposition, it vndoeth in his dila∣ting property, and resolueth all, that it did effect by his cold condition, in mouing and making aliue againe the waters that were congealed, rendring them diaphanous or transparent, and spirituall or inuisible things, though they were before thick, opack, dark, corporall and visible. And againe: if he with discretion would consider, how it doth depresse and strike downe into the earth, the foun∣taines by his presence, in his Sunny tabernacle, which by his cold propertie were raysed out of the eart•…•…: If I say, hee would well ponder with him∣selfe, how the •…•…unne being now in the South be∣yond the Equinoctiall doth subtilitate there the thick Ayre, and dissolue the frosty, snowy, and Icy effects, which the cold did make in that Hemi∣spheare, whilest the Sunnes presence, in the Nor∣therne world did worke •…•…ere contrary effects; and how on this side the Equinoctiall, by his contra∣ctiue faculty, it partly sucketh vp the fountaines of the Southerne world out of the earth, and partly by his dilatiue action depresseth on that side the said fountaines, appearing in the Northerne Cli∣mats: Then would he not call the action of this

most potent spirit in question, or limit it (accor∣ding to the phantastick opinion of some men) with∣in an imaginary spheare of actiuity, being that this spirit, is from him who filleth all, and operateth all, and in all: and therefore consequently effect∣eth the great works of contraction and dilatation, which are so apparant in euery Angle of the world. Will he circumscribe this action of eleuating foun∣taines, and againe depressing them, within any spheare or orbe, except it bee that of the round world? Will hee thinke, that this action made be∣tweene the potentiall habit of priuation or cold, and that of life and position which is heate, requi∣reth a small interuall, to make the two extremes so farre distant from each other, as the North is from the South, to meete and concurre in a Sym∣phoniacall proportion? The hotter and more in∣temperate, and consequently the more dilatiue the one Hemispheare is, the colder and more contra∣ctiue is the opposite: And therefore the more de∣pression of fountaines there is by extreme heate in the one Hemispheare, the more are they sucked & drawne vp out of the earth, by the att•…•…actiue ver∣tue of the extreme cold of the other. This I can, and will be ready to demonstrate, to any one that doubteth of this point, by an ocular conclusion or demonstration.

It is euident therfore by this, which we haue pro∣duced, that this magneticall kind of cure is Donum Dei, the Gift of God, according vnto Paracelsus his opinion, and not the act of the Deuill, as Ma∣ster Foster, most vnchristianly hath published; at∣tributing

against reason and conscience, that vnto the Deuill, the worst and foulest of spirits (whose office is onely destructiue and wounding, and not constructiue or healing) which is the onely pro∣perty of this best, fayrest or purest of all spirits, on whom attend all good Angels, to doe his will, as the Deuill hath his bad angels to destroy.

You may therefore see by this (Gentle Reader) how life is breathed into the creature by Gods good Spirit of life: how his seate or vehicle, in which he moueth, is the blood, how that fat, flesh and bones haue their life and vegetation from the spirit, that moueth in the blood, how this spirit operateth, priuatiuely by contracting his beames of life, from the circumference vnto the center of the Creature where it resteth, or rather ceaseth to operate the effects of his office of life, as it is made manifest in the dead & congealed blood or graineof wheat; and againe, it operateth positiuely to life, by which it re∣uiueth that which was dead, by sending out his act from the centre to the circumference of the crea∣ture, as it doth in the graine of Wheat, buryed in the ground, or the congealed blood, cleauing ey∣ther to stick or weapon, conueyed to the oyntment, as his most naturalest earth. I shewed you how the spirit is all one, and vndiuisible, and therefore that this which resideth in the salue, and that which o∣perateth in the body, are concatenated, or continua∣ted essentially one to another, as being all one spi∣rit, though it commeth from the foure winds: not diuided, I say, in essence, but onely differing in pro∣perty, for it worketh contractingly by eold, & dila∣tingly

by heate: also that there is but one common vehicle, which carryeth this spirit in the Etheriall substance of the blood. And lastly, that because the oyntment is made of mans blood, mans fat, mans flesh, or mummy, and the fumous excrescence of mans bones, called vznie or the mosse that groweth on the skull, according vnto my receit, and for that the nature of the Catholike spirit thus specifi∣ed, is in the oyntment, though not working, and is stirred vp to operate by the vnion which it hath now from the beames of the li•…•…ely and operating spirit of the wounded; no otherwise then the Sunne doth operate on the earth, in which the dead graine of Wheat lyeth, and with it calleth, or stirreth vp the centrall spirit, occult in the dead blood, to ope∣rate as the Sunne beame doth the atome of life, which is in the graine. Therefore the mixtion of these two spirits now operating, in one viuifying vnion, makes them to tend vnto the fountaine of life, as the graine rifing out of the earth, would carry also his like, which was clad in earth, vpward toward his natiue home, did not the heauy coats of the elements hinder his further ascent. But because this earth or salue is more spirituall, it sendeth out his power vnto the blood, by that harmony, which the continuation of spirit doth effect, namely, as it were by an vnison, by reason of the vniformity of the specifick spirit belonging vnto man, by the v∣nion whereof the foure discordant elements, and euery member of mans body are vnited vnto a fympatheticall harmony, adopted to the vse of life in the creature, yea, also forasmuch, as the

blood, flesh, fat, and bones in all other vnreasonable creatures, are framed out of one kinde of elementa∣ry forme, and fashioned alike, by the same operating spirit; it is no maruell, if his blood being brought vnto the same oyntment, doe also cause health in the wounded creature, being it doth generally tend to life, which is proper to all bloody creatures, no exceptions had vnto each specifick difference. Whe∣ther this therefore (being well conceiued and pon∣dered euen by the very zealous, with little vnder∣standing) can appeare an act of the diuell, and not the blessed gift of God; I leaue it to the scanning of such as can better iudge of this matter then my selfe.

But now (Courteous Readers) that I may conclude this Theo-philosophicall member, with a better tast or relish vnto the pallats of your riper iudge∣ments, and well seasoned conceptions; I purpose to fall from this Theoricall, or speculatiue course of demonstation, and betake my selfe a while vnto a more practicall, or experimentall way of direction: whereby you may the better enter into the plaine and direct trace of truth, touching the resolution of the foresaid question; and I will diuide this my practicall discourse into three seuerall chapters: whereof the first, or fourth shall teach you by an euident experience, that the agent or internall prin∣ciple in this cure, is in the blood, or body of the liuing man that is wounded, and consequently the diuell must needes be excluded from being any a∣gent or actor in it. The second or fift shall expresse diuers true histories touching this cure, as they

haue beene acted heere at home amongst vs in Eng∣land. The third or sixt shall disco or the true ground why our aduersary wrote this booke. And the last shall tell certaine manner of sympatheticall cures, which will appeare sarre more strange, and more surpassing the capacity of our Sponge-carrier, then that of the weapon-salue. Of these therefore in order thus.

CHAP. IIII.

Here are expressed certaine practicall obseruations, concer∣ning this cure; whereby it is made apparant, that the internall agent in this cure, is centrall contained in the blood, and consequently Master Fosters diuell must be excluded out of this wholesome businesse for a wrangler.

IF it were indeed (as M^r. Foster would haue it) that the diuell is the sole author and actor in this cure, and that hee perfor∣meth it craftily and sophisti∣cally by other medicines to de∣lude the simple Mountebanks, then is it not likely that there can be any agent •…•…in the blood that could resist or hinder this his cure, which also appeareth to be the more probable, be∣cause that the nature of the wounded person, is apt and inclined by all meanes possible, to put off all languishment, and desireth to haue her Tabernacle in a wholesome and sound estate. And for this rea∣son wee see, that by the application of salues, bal∣sames

or inward physicke, the naturall spirits, and internall actor of life doth helpe and assist the medi∣cines in their cure, or else they would not effect any such matter. For this reason is the Physician called, Adiutor naturae, The helper of nature.

Now, that the principall agent of this cure, is comprehended in the body of the wounded, I proue it in this manner: It hath beene auerred, and will be ma•…•…ntained by persons of great knowledg, no Babies, but of a farre greater maturity, both in lear∣ning and iudgement, then our Sponge-carryer, that in their manifold experience they haue obserued, and found it most true, that when the wounded per∣son hath sent his blood on a sticke, yron, or weapon, to the place of the oyntment, and that thereupon hee hath beene in a good way of healing, if in the time of his cure, he hath to doe with a menstruous woman, immediately the curatiue power in the oyntment is lost, and it will doe him no good: al∣so they haue oftentimes obserued, that if the woun∣ded person happen in the meane season to haue an issue of blood out of his nose, the curatiue proper∣ty will be quite taken away, and it will profit no∣thing after this; whereby it is apparant that this happeneth, because the act, and secret emanation of the internall spirit of life in the wounded, is diuer∣red from his application or aspect vnto the weapon∣salue. And therefore leaueth the one to operate in the other, which are so immediate vnto it and the body, euen as in heauen we see, that agreater aspect, or more potent application, of one planet vnto ano∣ther, doth drowne and take away the lesser.

There is another admirable experiment, tryed by a noble personage, of whom I wil make mention more at large in the sixt chapter of this member: for one of his men hauing deeply cut his finger, and that about the ioynt, with a sith, as he was mowing of grasse; his finger bled still, and could not ea∣sily be staunched. Wherefore this Earle, wished them to knoke off the Sithe from the handle, and to bring it vnto him, that hee might anoynt it: the wounded fellow went about it himselfe, and at the very first knocke that hee gaue the weapon that had wounded him, the blood stanched, and he bled not one drop more. And verily he acknowledged, that though there were not a iot of blood to be discer∣ned on the weapon; yet if hee anoynted the place of the instrument that made the wound (which often∣times he confessed, he was forced to doe by guesse) hee did performe as well the cure, as if the blood had stucke vpon it. Out of which reuelation or de∣rection I gather, that all the mystery of this cure, consisteth in the secret and inuisible spirit, which is within the blood, as well remaining still, and ope∣rating in the wounded body, as that which hath pe∣netrated inuisibly into the weapon: for, else, with∣out the presence of the visible blood, it could not o∣perate, yea, and out of that obseruation, namely, that the Sithe, or weapon being strucke, the blood did forth-with stanch; there is as great a mystery ope∣ned, as when the presench of the murtherer, doth cause the congealed blood in the murthre•…•… to flow and runne againe; all which is effected, partly by the contracting property of the occult spirit in the

blood, and partly by his dilatation, as is said before.

Hereby it is made cleare, that it is not the deuill, that by externall application worketh any thing in this cure, but it is by the centrall emanation of that spirit in the wounded, that giueth him life, which operateth ab interno, as by these experiments it is made euident. I come to the next Chapter of experi∣mented cures.

CHAP. V.

Wherein certaine Histories, touching the effecting of this Cure are expressed.

NOw will I relate vnto you the stories of certaine homebred cures, which haue beene effected by this Wea∣pon-Salue, that thereby wise men may deeme or gesse vprightly, whether the Deuill hath a finger in this cure, yea, or no.

There is a Knight dwelling in Kent, a man iu∣dicious, religious and learned, called S^r. Nichol•…•… Gilbourne, one (I say) with whom I both am, and haue beene long familiar. For he married my Si∣ster. This Knight hauing good acquaintance with one Captaine Stiles, for asmuch as in times past he was his tenant, was with the said Captaine in the Company of very good and learned Diuines, at the making of the said Oyntment, who saw all the in∣grediences apart, and after beheld an Apothecary to compound them together without any kinde of

superstitious action, where it was generally adiudg∣ed to be a lawfull medicine, and no way superstiti∣ous or diabolicall. A box of this oyntment was be∣stowed on this my brother in law; what wholsome effects it hath wrought, I will in a word relate vn∣to you, and that verbatim as I haue it vnder his own hand.

The first (saith hee) was at Chatam in Kent, where the seruant of one Poppee a ship wright, was cut with his axe into the instep, so deepe as it could passe, and not cut it off; vpon the hurt (which was in the after noone) hee was brought vnto me; but I refused to meddle with it, onely I aduised him, to wash his wound with his owne vrine, which he did. The next morning early I did dresse the axe, and after dressing it, I did send to know, how the fel∣low did? Answer was made that hee had beene in great paine all the night; but now lately was at ease. The next morning comming into my study, I strucke my Rapier downe vpon the Axe, the hilt whereof strucke the oyntment off from the axe, which when I found, I sent to vnderstand how hee did? and had answer, that he had beene exceeding well that night; but this morning he was in great paine, and so continued: I therefore anointed the axe againe, and then sent againe vnto him, and heard that hee was then at great ease: and within seauen dayes was perfectly well.

These are his very words, which by letter hee •…•…ent vnto me. By which it is manifest, that the cure is (contrary to Master Fosters assertion) performed by the Weapon-Salue; and not by other secret

medicine applied by the Deuill; but rather this in∣uention of Master Fosters is deuillish, and the cure of the ointment naturall. For else, why should the ointment on the axe, being discouered or stuck off by the sword hilts, be an occasion of the suddaine alteration in the wound from better to worse? And why should the wound returne againe from his do∣lorous distemper vnto his wonted ease, after the re-anointing and couering anew of the Weapon?

His second History of this manner of curing was this: I (saith S^r. Nicholas Gilbourne) hauing giuen vnto mee the sewing of a pond at Charing; after I had done, the boyes of the towne went into it to seeke for fish. Among the rest Brent Deering (the Sonne of Master Finsh Deering) did goe into it for that purpose, and there had a Reed runne into the calfe of his leg: This bled much, & put him to great paine, which caufed his mother to send vnto one Iohn Hart a Chirurgion of Charing to search and dresse the wound; but hee continued after dressing full of paine, and apt to faint. Whereupon his Sister was sent vnto me, to doe my best for his ease. I an∣swered that I could doe no good, because he was al∣ready drefled by the Chirurgiō. But that would not satisfie them: and therefore vpon their importunity, I aduised them (because they informed me that the orifice was very narrow) to wash away all the Chirugions work, and to put a knitting needle into the wound, so farre as it would goe, and to tye a thred where it would passe no further: they did so, and found that it went quite through to the very •…•…kin on the other side. This knitting needle I did

anoynt, and in foure or fiue dayes, it was well in ap∣pearance, sauing that vpon the top of the orifice, there was a dry scale. I was nothing well satisfied, to find that it was not perfectly well, but had still a scale remaining vpon it. And therefore I did new∣ly anoynt the knitting needle ouer night, and the next morrow, there came out of the orifice, a small splinter of the Reed, and after that, it was in two or three dayes perfectly whole,

These are the very words of S^r. Nicholas Gilborns letter: What will M^r. Foster say to this cure? What? Was it the diuell did this cure by other medicines, and not by this magnetike or sympatheticall oynt∣ment? verily, the case is plaine, that all the curatiue power did consist in the salue: For, the effects in cu∣ring did testifie so much; but the principall agent is∣sued or rather did emanate from the wounded boy.

And alas, what could the diuell get against the poore childe, in performing secretly this cure, who expected nothing else, but the assistance Gods bles∣sing and mercy for his reliefe? An innocent childe (I say) and therefore in the protection of the Al∣mighty, Iusto refugium (saith Dauid) Deus & propug∣naculum, * 1.171 What? was the tutelar Angel of this child (which Christ saith, doth alwayes behold the face of his * 1.172 father which is in heauen) so negligent, as to lose the speciall charge committed vnto him by God, through so poore a slight of the diuell? Castramet•…•…∣tur Angeli (saith the Psalmist) circa timentes cum, & * 1.173 recipit eos. And would they also be so easily deluded, which are more vigilant to preserue Gods Elect, then Argos with his hundred eyes?

You may by this, discerne our 〈◊〉〈◊〉 foppery and imaginary fictions, touching the pro∣found mystery of this cure. I come to the third.

By Windsor, there was one, who had somewhat to doe in the Chase or Forrest, who, as he was mow∣ing of a piece of medow, fell backeward vpon the edge of his Sithe, and cut all his back so dangerous∣sly, that his life was greatly to be feared; the Sithe forthwith sent to London to Captaine Stiles, who was anoynted it, wrapped it vp, and laid it aside. Not long after, there came one to demand for Doctor Stiles, and he was sent vnto Do. Stiles; The Minister, who vnderstanding that it was about a thankes-gi∣uing for a cure done by the weapon-salue, sent him vnto the Captaine; hee desires to speake with him: The Captaine being at dinner, or supper, with di∣uers of his friends, sent for the fellow into the di∣ning roome, and there hee told the Captaine, that the wounded man, did acknowledge of him his life vnder God, assuring him that the dangerous wound did heale a pace, after hee had sent his Sithe vnto him, and was thorowly cured without any other application. And for a part of recompence, and to expresse his thankfulnesse, hee presented him with a side of Red Deere.

Heere you may see, that this cure was performed at a distance of 20, miles betweene the wound and the oyntment.

CHAP. VI.

Here our Spongy Authors worldly plot or policy, in decry∣ing the weapon-salue, couered ouer with the smooth vayle of sanctity is discouered.

BVt for as much as the experiments ci∣ted and proued by Captaine Stiles and Sir Nicholas Gilbourne, are but two or three, and according vnto the old maxime, Vnum, vel aliud exemplum non probat ar•…•…gumentū, I thinke it not amisse to certifie each reader, that there is a certaine noble Personage of this kingdome, very religious, iudici∣ous and learned, who at the first scoffed at this kind of cure, as a thing impossible: And after that he per∣ceiued that it was true indeed, he was terrified by such scare-crowes as M^r. Foster is, to put it in pra∣ctice: forasmuch as he was made beleeue, that there was a prestigious deceit or cacomagical vertue and operation in it. For which cause he did abstaine from the vse and practice thereof; although he did acknowledge the act of it to be wonderfull. And yet neuerthelesse, beause his curiosity did incite him, to diue a little further into the truth of this mystery; hee did at the last, desire to speake with one Captaine Stiles (a man well knowne by his ac∣quaintance, to be both wise & religious, as also ad∣uerse vnto all superstitious actions, or ceremonies) because hee was noted to be a great practitioner in this manner of cure. His earnest desire of him, was

first to see with his owne eyes, for his better satisfa∣ction, euery particular ingredient apart, which went into the composition of this salue, and afterwards to obserue each ingredients preparation, and lastly, to behold their mixtion or vnion in composition, that thereby hee might the better discerne, whether any vnlawfull act, or diabolicall superstition, did concurre with the making thereof; the Cap∣taine consenteth, whereupon this Noble man, to be the better informed in this matter, called vnto this composition a learned Diuine, and a well estee∣med Doctor of Physicke, who with one consent, af∣ter the complement of the businesse, did affirme, that there was neither any damnable superstition in the making of this oyntment, as was falsely sugge∣sted; nor yet any Cacomagicall disposition in the ingredients, as was vainely surmised by some precise persons. And for that reason, they did ioyntly con∣clude, that both the medicine, in it selfe, and the practice of this cure were naturall, and consequent∣ly lawfull for any good Christian to vse. Hereupon this Honourable Personage, did for a twelue mo∣neths space, with happy and fortunate successe, practise this manner of cure, on many that were wounded; and yet for all this, it should appeare, that some busie Buzzards, or rather buzzing flies of this nature, did put into his head, new suspicions, insinuating vnto him, that the Captaine might vse some secret superstitious meanes, or vnknowne charmes in the collecting, or preparing of the prin∣cipall ingredients, which he could not discerne, and that without this, those mysticall effects could not

be wrought, whereupon one twelue moneth being past, he vndertooke for his more assurance, to make the composition himselfe, and to haue the ingredi∣ents, gotten and prepared by his owne direction, namely, the mosse of mans bones, &c. And for this cause, hee maketh M^r. Cooke, the Apothecary, to beat into fine powder, such of the ingrediences, as were to be powdred, and afterwards to compound it and to make it vp, which when he had effected, he found, that this his owne composition, had the selfe∣same healing vertue, and prosperous successe in cu∣ring that the other had; by reason whereof, hee rests euer since, so confident in the safety, and lawful∣nesse of this cure, that not one of these phantasticall Butterflies, by their painted shewes without any so∣lide substance, can alter his minde from this pra∣ctice; which when our valiant Sponge-carrier per∣ceiueth, and seeing that all the vayne perswasions of his too too scrupulous and suspicious faction, could not effect, hee as a Praeco, or crying Orator, for the rest, vttereth forth these fragments of his outward and counterfeit zeale, for asmuch as it is stuffed internally, with an hypocriticall, and poli∣tike intent; as shall be more at large expressed here∣after.

His words in his dedicatory Epistle are these.

That which moued me to write this booke, was a commiseration of the case of some Persons of quality, reputed religious, which vse the weapon-salue; I pit∣ty these; I presume they imagine no harme in it: I pray for them in our Sauiour Christ his owne words, Fa∣ther, forgiue them, for they know not what they doe.

Is not this a pretty hood of zeale and religion, besmeared ouer with the fard of dissimulation; a smooth faced vaile (I say) of hypocrisie, to co∣uer and conceale the nakednesse of a priuate world∣ly policy, namely, to apply vniustly, and make a wrong vse of the righteous words, of our blessed Sa∣uiour lesus Christ, for the decrying and abolishing of that good gift of healing, which by his viuifying spirit is effected, vpon his wounded and infirm crea∣tures', (and that which is worse) by attributing it falsly vnto the diuel, an enemy both to God & man; and thereby to defraud the Creator and actor in all things of his right, and that before the face of all his reasonable creatures, whom he created after his owne Image, perswading them to beleeue, that all mysticall and occult healing, in these latter dayes, is the vertuous operation of the Father of lies, and e∣nemy of goodnesse? And that chiefely for the com∣pany of Chirurgions cause, as shall forth-with be more plainely expressed. As who should say, that God had in this last age of the world, lost all his o∣peratiue vertue and power in mysticall and hidden workings, as wel in his creatures, as by miracles: that good God (I say) the Creator both of heauen and earth, and therefore hee that worketh wonders e∣uerlastingly, as well occultly as manifestly, hath lost his operatiue vertue, or assigned it, as it were by suc∣cession, ouer vnto the diuell. May not that Noble man, and many other religious persons, at which Master Foster in the precedent Text aymeth, with a better conscience, retort his foresaid speach, vpon him, and say,

I am moued with a commiseration of the cause of this person, or Parson reputed, by reason of his profession religious, who condemneth, & attempteth with his Sponge to wipe away the weapon-salue, & to abolish the reputation of that vertue, which God hath be∣stowed on it for mans good, and for the reliefe of distressed wounded creatures. I pitty him, if he doe it of ignorance; for then I presume, he imagineth no harme, and therefore I will pray for him in * 1.174 our Sauiour Christ his owne words, Father, for∣giue him, for he knoweth not what he doth. But if he doth it wittingly, and maketh vse of these holy words of Christ, for policies sake, or to procure the worldly gaine of others, I must speake vnto him in these very words, which Christ spake vnto Peter, Get thee behind mee, Satan, for thou vn∣derstandst * 1.175 not the things that are of God, but the things that are of men!

Now verily, I will make it appeare, that hee hideth his worldly craft vnder the cloke of sanctity, and consequently hee walloweth the deeper in the puddle of sinne, wherefore his reward must needes correspond with his desert: For, God who search∣eth the heart and reynes of euery man, is iust and righteous. I would haue each obseruant Reader therefore to note, that there is a double reason, in this M^r. Fosters endeauour, to wipe away the wea∣pon-salue, whereof the first is the weakest, namely, a witting ignorance, or an entire vnbeliefe in those inuisible vertues of Gods creatures, though they ap∣peare euidently by effect, and that vnto Gods glo∣ry, and distressed mens comforts. Hence springeth

the captious disposition of some pr•…•…sions, or ra∣ther pure seeming persons, which haue no beliefe in the occult or hidden operations, either of me∣dicines, or any thing else, which is made manifest in these latter dayes: because, say they, miracles are ceased, and therefore, what now appeareth mira∣culous or worthy of meruaile, is prestigious, ca∣comagicall, diabolicall, and consequently not of God. This manner of persons forget the words of the wise man, which doth tell vs, that the Works of the * 1.176 Lord are wonderfull and glorious: secret and vnknowne are his Works amongst men, &c: And will these false iudges of Gods actions presume to condemne them, and attribute them vnto the deuill, because they are secret and vnknowne vnto them? Will they cen∣sure things, which are so farre beyond their reach? May not I iustly say, vnto such a person, that spurn∣eth in his writing against the truth, as Peter did to Ananias, why hath Satan filled thine heart, that thou * 1.177 shouldest lie vnto the Holy Ghost, and apply vnrighteously Gods vertue to the Deuill?

But if hee shall reply and say, that hee knoweth assuredly, that this secret and occult vertue in cu∣ring, is not from God, but from the Diuell: Let vs be so bold, as to aske him, how he came by that knowledge? or by what meanes got he that famili∣arity with the deuill, that hee is so much behold∣ing vnto him, to know his secrets? As for those of God, I know them to be farre enough from the reach of such men, to scan the reason of them: and therefore Salomon saith: Intellexi quod omnium * 1.178 Operum Dei nullam possit homo inuenire rationem, eorum

quae fiunt sub Sole; & quantò plus laborauerit id quae∣rendum, tantò minus inueniet: I vnderstand (saith he) that man can finde no reason of those Works of God, which are effected vnder the Sunne, and that by how much more he laboureth to finde it out, by so much the lesse can he be able to finde it. And will this bold kind of peo∣ple, like blinde Bayards, presume to auerre, that the occult or hidden vertue in Gods Creatures is effected by the Diuell.

All which being thus, namely, that it is impos∣sible; but by gesse to iudge of these occult myste∣ries and hidden actions of God; I would faine know, whether any learned Reader can be so vnpartiall, as to affirme that Master Foster and his associats or helpers, haue done better in attributing the rea∣son of the secret manner of the Weapon-Salues healing vnto the Diuell, not hauing any assured testimony for it out of holy Writ; then Doctor Fludd, who doth onely ascribe all goodnesse, and amongst the rest, the acting of healing in generall, vnto God and his blessed Word.

Of this kind of sharp and nimble witted persons, and bold iudges, that giue their counsell against Gods cause at randome, yea, and so peremptorily, would make the common sort of people to beleeue, that they are partakers of all Gods secret Mysteries; which are not reuealed vnto mankind, but by euent. Of those, I say, who assist Master Foster in this glo∣rious enterprize, and as it were euen with the Ti∣tanean Giants are ready to withstand and assaile Iu∣piter for Saturnes, or rather Satans cause, euen of those, who with the Spurres of their best encourag∣ments

egge him forward, to inueigh against Gods vertue in the weapon-salue, and slander me and ma∣ny others, for maintaining the right of God and his created nature: of these (I say) he maketh men∣tion and giueth in his dedicatory Epistle this touch.

Wee of the Church of England detest superstitious ma∣gicall cures: wee haue many poore parish Priests amongst vs (whereof my selfe is the meanest) which dare handle an argument, and write and preach against such practices, &c.

Here you see the bed, of this too precise and ouer pure, scrupulous, and too too busie Cabale eiu sdem (dico) cum Fostero farinae hominum, is broken and laid open. And truely Master Foster saith but rightly, that the Church of England detesteth superstitious magicall cures, as by right it ought, and so doe I also from mine heart. But I would faine see him demonstratiuely proue, that the vertue of the wea∣pon-salue is magicall or superstitious; and not na∣turall. As for the Arguments and proofes, which he hath hitherto produced, to disanull this kind of mysticall healing, I finde them before God and man so weake and faint, that they had need to haue a draught of strong aqua vitae, to keepe them from fainting at the aspect of verity: they are so poorely armed, that a small fillip of truth will knocke them on the head, and make them breathlesse. If hee with all the assistance, his associats shall lend him, can proue it better; perchance wee may be indu∣ced to beleeue it. But:

When the Skie fall•…•…th, we shall catch larkes.

The second reason or worldly intent, which hee

vaileth and hideth with a hood of simplicity and pure sanctity, is for a priuat policy, namely, to cur∣ry fauour, and to doe a couert •…•…ruice vnto the com∣pany of Chirurgians, from whose race he is descen∣ded. For, when hee perceiued those his brethren much to repine at the continuall good, that this magnetick cure performeth daily, to many of Gods infirme and wounded Creatures, andthat not with∣out a wonderous prejudice vnto their practice and profit; he thought it would be a worthy & merito∣rious seruice vnto them, to vndertake the disgra∣cing and putting downe, so great an eye-sore vnto that little common wealth; and they, no doubt, perceiuing him to be impudently bold by nature, as also of a small estate (as it appeareth by his Epistle vnto the Reader, where he saith; that he is infra i•…•…idiam, and hath but small Church reuenue) and therefore the more carelesse, desperat, and consequently the apter to rayle, and vse vnseemely language vnto his betters (for, who would bee so foolish, as to cast away his money in the Starre∣Chamber, for a libeller or rather slanderer, that is worth little or nothing) and rashly to condemne, without any modesty or conscience, the things which are already adiudged by God; were very glad to make choice of this man, as a perdue in the forlorne band of their troopes, to venter rashly, and to vndergoe without modesty or wit, this bur∣den, namely, as well to take away this Weapon∣Salues reputation amongst men, as to vpbraide me, with false and scandalous imputations, for maintaining it to bee onely naturally magicall, and therefore lawfull and no way diabolicall. Now that

this is so, the case is made apparant by foure mani∣fest obseruations: whereof the first is; because this businesse toucheth chiefly, and that vnto the quick, the Chirurgians freehold: and therefore it is most likely, that these are his friends he meaneth in his dedicatory Epistle, where he speaketh thus:

I had rather hazard mine owne reputation, then men should their saluation. My friends, at whose intreaty I * 1.179 condescended to this vndertaking, &c.

Here you see his religious vaile: and againe, he discouereth his hidden policy. He pretendeth zeale for the saluation of many; and afterward hee saith, that hee condescended vnto it, at the intreaty of some of his friends, whereof some in plaine great Letters he quotes in the margent, namely, I. S. and E. C. now who these are explicitly, the title of his Latine Epistle expresseth: You will finde them (no doubt) when you know them stout iudicious persons and of a deepe reach, to determine so great a doubt as this which wee haue in hand: Stout Iu∣ry-men (I say) to giue their verdit on so profound a Philosophicall Mystery. God preserue their de∣mure worships, Amicis meis (saith he) Ioanni Scot•…•… & Edwardo Chalaeo, &c. Now this taske concernes none more (as I said) then theChirurgians, & that he e∣steemeth them his especiall friends, the consequence will confirme. The second obseruation is, because this our aduerse Author was a Barber Chirurgians sonne. Hence came that mighty reuerence, that he beareth them, in giuing them the title of Esquires. The third is made manifest, by that stately and vn∣usuall Latin Epistle in an English booke, that hee hath dedicated vnto them. Lastly, because some of

them (as I am aduertised) did goe along with him to grace him, and to procure him the licensing of his booke to be printed, as well against the weapon∣salue, as my selfe by name, whereas more modesty and discretion might haue guided them, then so earnestly to haue moued and pressed the licensing of a scandalousPamphlet, a part whereof (I say) doth in an ignominious and infamous maner, point at my selfe by name, of purpose to preiudice and wound (as far as in it lay) my vntainted reputation, and that immediately after the immodest and rash composer thereof had been reprehended, and repulsed by two discreete and learned personages for the very same, slanderous and immorall insolencies. I am much beholding vnto these fauourers, of mine aduersary, and so much the more, for as much also as vnto one or two of my fellow Collegues; some of them geered and scoffed at me, for those slanders, which he vauntingly had expressed in his booke against me, both before the licensing of it, and afterwards. But as I neglect their scorne, as being too shallow to drowne my reputation, so I pray God forgiue them their follies, and abate their malice; I accuse not all, but some: For, I know there are amongst them of a more learned, discreet, and modest carri∣age; Vnto such therefore, because I deeme them free from this malignant action: I wish all happinesse, and desire their pardon, if I speake iustly, and that vnto the matter, when I find my selfe so spightfully netled, by some of their society, if I cared for them, or it. Wherefore, by their good leaues, I will pro∣ceed thus in my History.

The aboue mentioned Noble Personage, and Captaine Stiles, with Sir Beuis Thelwell (who had his oyntment from that Noble Personage, and hath performed by it, many strange and desperate cures) and M^r. Wells of Dedford (a learned, and honest Gentleman, haue cured (as they will make good) at the least a thousand persons by this manner of cure, and now there are many other, as well men, as wo∣men, which haue got of this weapon-salue, and doe daily an infinity of good in this kingdome. Hinc dolor, hinc lacrimae: From hence (I say) commeth the griefe vnto the Chirurgians, as well of this City of London, as of euery Countrey about. And haue they not good reason for it, when they lose such a masse of practice aswould well haue stuffed their Pouches; Was not (I beseech you) this the Siluer∣smiths of Ephesus case, who when they perceiued, * 1.180 that their gaines, which in their Trade they got by Dianas Image, was likely to perish through S. Pauls miraculous vertue, as well in healing, as otherwise (for it is in the same Chapter said, that God wrought no small miracles by the hands of Paul, so that from his body were brought vnto the sicke Kirchiefes, or hand-kir∣chiefes, and the diseases departed from them, and the e∣uill spirit went 'out of them) and salutiferous preach∣ing of Iesus C•…•…rist, they put the whole citty in an vproare, by the perswasion and Oration of a cer∣taine man, named Demetrius, a Siluer-smith, that thereby they might decry and put downe those preachings, and miraculous operations of S^t. Paul, as well in healing, as otherwise, which hee did ef∣fect, not onely in that Citty, but ouer all Asia, cry∣ing

out against all truth and reason, Great is Diana of the Ephesians! inferring thereby, falsely, that Pauls Doctrine and curing was erronious, and his mira∣cles diabolicall? Doth not this Champion for the Chirurgians, I meane M^r. Foster, resemble in eue∣ry point the Ephesian Demetrius, for as much as hee conspireth with the Artists of his fathers Trade, to moue the whole Citty, yea, and countrey, to mur∣mur and repine at the vertuous act of that gift, which God hath imparted vnto the weapon-falue, and exclaime against such as vse it, vnto Gods glo∣ry, and the good of mankinde; because it doth de∣rogate, and taketh away the profit and gaine from the Trade of Chirurgians? Did not Demetrius vn∣der pretence of zeale and Religion vnto the false and Ethnick Goddesse Diana, derogate all he could from the honour and glory of Iesus Christ, and that chiefely for the Company of Siluer-smiths profit and gaines sake? And doth not Foster in the very same manner, vnder an hypocriticall shaddow or vaile of sincerity, ascribe the power of healing by the weapon-salue vnto the diuell, the falfe god of this world, and in so doing, doth derogate from the diuine honour and vertue of the true God, who made heauen and earth, thereby to poyson and in∣toxicate the opinions of vertuous or well minded men, and to distract them from the truth, by his false perswasions, as Demetrius attempted to doe with the honest Ephesians: For as much as he with his Chirurgicall faction, seemeth to cry out like an∣other Demetrius, Great is our Esculapius, the god of Chirurgians, and his inuentions of balmes, em∣plasters,

and salues: and consequently diabolicall is the Weapon-Salue, which cureth all wounds miraculously at a distance, and not by Contact? Did not Galen in the like manner raile and scoffe at Christ and his Disciples, for their curing so strang∣ly at distance, and that without any ocular de∣monstration. And the reason why? was, because he could not cure spiritually at distance; but one∣ly grossely and by an immediate contact.

If I therefore like the Ephesian towne-Clarke, shall with words of reason and truth, seeke to ap∣pease the vniust rumours and needlesse iealousies, stirred vp by this our Sponge-bearing Demetrius, and ascribe with the words of verity, that vnto God the Father, and his Sonne Iesus Christ, which belongeth to him, and tell the Diuell and his mi∣nister vnto his face, that all goodnesse, and there∣fore each healing property belongeth vnto God the Creatour of all things, and not to any vile crea∣ture, much lesse vnto the Diuell. Doe I (thinke you) doe amisse? Was it not (I pray you) for these very words of Paul, that in his Sermon at A∣thens Demetrius and his crafts men were so much offended with him.

The Lord (saith he) who hath made heauen and * 1.181 earth, dwelleth not in Temples made with hands, netther is worshipped with mens hands, as though he needed any thing, seeing he giueth to all, life, and breath and all things: and hath made of one blood all mankind &c: For in him we liue, and moue, and haue our Being, for wee are also his generation. For as much then as wee are the

Generation of God, wee ought not to thinke that the Godhead is like vnto gold or siluer, or ston•…•… grauen by art and the inuention of man, &c.

This angred Demetrius and his company, name∣ly to say, that the Godhead is not like vnto gold or siluer grauen by art, which if they had suffered, no body would haue bought the images of Diana, fra∣med by them: In like manner, this Chirurgicall faction decryes the Weapon-Salue, fearing that few wounded persons would trouble them for their cure, being that frustra fit per plura, quod potest fieri per pauciora: it would bee but vaine for a woun∣ded man, to bee tormented by flashing, eating corrosiues, incisions, and dolorous tentings of Chi∣rurgions, besides great bargaines and compacts for the cures, and perchance also little attendance, when the immediate Act of God doth operate the •…•…ure gratis, gently, without dolorous tents or grie∣uous incision, and that honestly without an ill con∣science, seeing that it is Gods Spirit; which doth operate as well in the blood as salue. For (I be∣seech you) obserue the words of Saint Paul (which if they moue in some degree the Ephesian siluer∣smiths, they will much more nettle such couetous Chirurgians, as would suffocate and smoother, this excellent and diuine vertue in the Weapon∣Salue, whose originall is ofblood:) The which words that you may with the better solidity con∣ceiue, you must gather or collect out of them, these three seuerall things: First, that the Lord of Lords is hee, who hath made heauen and earth, where∣upon wee collect, tha the which hath made hea∣uen

and earth, is the guider and operatour, both in the spirit and body, of both the great and little world called man: and therefore neither Hag nor diuel can work to the health, sustentation or preser∣uation of either: as the consequence shall confirme; For the Text saith: Hee giueth life, breath, and all things. Next, hee hath made all mankind of one blood and spirit: And therefore he operateth all in all in mans blood in generall, as well to life as health. And againe: the spirit of the dead mans bones, and consequently their excrescence, which issued originally out of mans blood, in the which in part lurketh Gods Spirit of life, hath an homo∣geniall reference, vnto the liuely blood of man, for as much as the Text saith, that all mankind is made of one blood onely: and therefore this vnion of symphoniacall or sympatheticall harmony, is not easily to bee limited, by Master Fosters phantasticall spheare of actiuity. For the text following vnto the Athenians is: In him wee liue. and moue, and haue our Being. And lastly, that wee are the Generation of God: and for that cause, Christ did not disdaine, to call vs his Brethren and the Sonnes of God. Nei∣ther is it sufficient to say (as these precisians doe) that this is ment onely of the Beleeuers; and not of the Infidels. For Saint Paul, at that very time, when hee preached this doctrine, spake vnto the I∣dolaters, and such as worshiped vnknowne gods: and he did let them to know th•…•…s much; namely, that they liued, moued, and had their being in the true God, and that this Lord of Lords giueth life and breath, and being, and that they were all of

Gods Generation. All this hee truely taught, that thereby they might leaue their false gods, and be∣take themselues vnto their right Lord & only God, from whom, by whom, & in whom they exist, and * 1.182 persist in their being, as hee declareth else-where. Let therefore Demetrius, his Goddesse Diana be for∣gotten, and let Fosters healing diuell be depriued from all his imaginary power & practice in curing of wounds. And lastly, let all couetuous Chirurgi∣ans expectations be thorowly quashed, and disanul∣led, by this inuiolable assertion of the Apostle.

Though there be that are called Gods, whether in heauen or in earth, (as there be many gods and many lords) * 1.183 yet vnto vs there is but one God, which is that Fa∣ther of whom are all things, and wee in him, and one Lord, Iesus Christ, by whom are all things, and we by him: but euery man hath not that knowledge.

Let M. Foster mark this: as who shouldsay, though the Ephesian Demetrius with his complices, did at∣tribute all power vnto the false Goddesse Diana, and Foster, the secret & maruellous power of healing by the weapon-salue vnto the diuell, as the prince of this world, without any consideration vnto this Text; yet it is certaine, that it is God the Father, of whom are al things: and consequētly, this act in curing and by our Lord Iesus Christ, by whom are all things, and therefore each blessed gift of healing. For, Salomon auerreth, that it is the Word that cureth all things. But, saith the Text, Euery man hath not this knowledge, &c. Wherefore M^r. Foster is the more to be blamed, to professe the name of Gods Minister, and to be igno∣rant in this point. Or at the leastwise, if he knew it, hee is to be blamed both before God and man, to

speake so bluntly, and against his conscience, for any pruiuate companies cause, or worldly affection, yea, it may appeare, that hee was troubled in his consci∣ence, when hee writ so staggeringly, and vnadui∣sedly, touching the originall cause of this cure. For, first of all, pag. 8. he saith, that it is not the salue that cu∣reth, but the diuell, by the secret applications of other me∣dicines: In another place, namely, pag. 17. hee ac∣knowledgeth, that the act of curing, is the salue but con∣cludeth it to be magicall, by reason of the superstitious ob∣seruations in the collection or gathering of the ingredien∣ces, and in the anoynting of the weapon. Then pag. 39. hee seemeth to auerre, that it is the bathing of the wound with Vrin, and the keeping it cleane, which doth effect this cure; whereby hee taketh away all vertue from the salue, and acting power from the diuell. But pag. 7. hee saith, that it is onely God that cureth at such a distance, for as much as his essence is infinite, and is omnia in omnibus, and not any Angell. The Gentle∣man you see is in many minds, God amend him, and make his head-piece more setled, and of a more so∣lid consistence, and constant nature, or wee shall be troubled heereafter with many words; but little substance appertaining to the right matter. I heare he threatneth me with a volume of some impieties, and I know not what, which hee hath found in my works: I am sure hee will proue but Mersennus and Gassendus his Ape or Parroket. For hee professeth them his Masters, and therefore I will quickly serue and afford him the same sauce, or answer I haue be∣stowed ont hem. Let him appeare when he dareth, and take the best assistance, his home-bred setters on can afford him; I feare neyther him nor them, nor

Mersennus, nor Lanouius, nor Gassendus, his papisticall Masters: For, I haue (I hope) the buckler oftruth for my defence.

I will now passe vnto the next Chapter, wherein I will expresse certaine histories, of certaine magi∣call cures, which in mine opinion, are farre more admirable then this of the weapon-salue.

CHAP. VII.

In this Chapter, certaine Magneticall, or Sympatheti∣call affects are expressed, which appeare farre more admirable, then this of the weapon-salue.

SIr Nicholas Gilbourn relateth in his letter vnto mee these words: The last time (saith he) the Lady Ralegh was at East∣well at the Countesse of Winchelsey her house, wee falling into some dis∣course, concerning the Sympatheticall oyntment, shee told mee, that her late husband, Sir Walter Ralegh, would suddenly stop the bleeding of any person (albeit hee were farre and remote from the party) if he had a handkirchers, or some other piece of linnen dipped in some of the blood of the party sent vnto him. If this were done by the diuell, I presume, that so wise a Personage, as was Sir Walter Ralegh, would haue lest, or at least-wise not haue v∣sed that Trade of curing or stopping of blood.

There are foure histories more, that I wil tell you, whereof the two first are forraine, and the two last were acted at home namely here in England.

The first of the forraine Stories was acted in I∣taly, and hath beene there so famous and remarke∣able, that vnto this present, it is as well in the na∣tiue countrey-mans mouth, as in the report of such trauellers as haue passed thorow the countrey; yea, and there are authors of credit, that haue enrolled it in their written monuments. It was thus: There was a certaine Lord, or Nobleman of Italy, that by chance lost his nose in a fight or combate, this party was counselled by his Physicians to take one of his slaues, and make a wound in his arme, and immediately to ioyne his wounded nose to the wounded arme of the slaue, and to binde it fast, for a season, vntill the flesh of the one was vnited and assimulated vnto the other. The Noble Gentle∣man got one of his slaues to consent, for a large promise of liberty and reward; the double flesh was made all one, and a collop or gobbet of flesh was cut out of the slaues arme, and fashioned like a nose vnto the Lord, and so handled by the Chirurgion, that it serued for a naturall nose. The slaue being healed and rewarded, was manumitted, or set at li∣berty, and away he went to Naples. It happened, that the slaue fell sicke and dyed, at which instant, the Lords nose did gangrenate and rot; whereupon the part of the nose which hee had of the dead man, was by the Doctors aduice cut away, and hee being animated by the foresaid experience, followed the aduice of the same Phisician, which was to wound in like manner his owne arme, and to apply it to his wounded and mutilated nose, and to endure with patience, till all was compleate as before. He with animofity & patience, did vndergoe the brunt,

and so his nose continued with him vntill his death.

What? Must wee esteeme this worke the act of Gods spirit in man, or a deceitfull and prestigious operation and trumpery of the diuell? Verily, it must needes by wise men be adiudged to proceed from that good act of Gods viuifying spirit, which did operate by way of life and vegetation in them both. Is it not strange therefore (the one liuing ab∣out Bolongnia in Italy, and the other being in Naples) that according to Master Fosters tenent, neither the tall Hills of Hetruria; nor yet the high Appenine mountaines could stop the concourse and motion of these two spirits, or rather one spirit continuated in two bodies, as a line being stretched out from two extremes, of so farre a distance. Sure∣ly M. Foster will say, this is Magicall and diabolicall.

The second forraine Story was this.

I was, whilest I did soiourne in Rome, acquain∣ted with a very learned and skilfull personage, cal∣led Master Gruter, hee was by birth of Swisserland: and for his excellency in the Mathematick, and in the Art of motions and inuentions of Machins, he was much esteemed by the Cardinall Saint George: This Gentleman taught mee the best of my skill in those practices: and amongst the rest, hee deliuer∣ed this magneticall experiment vnto me, as a great secret, assuring me that it was tried in his Country, vpon many with good successe. When (said he) any one hath a withered and consumed member, as a dried arme, leg, foot, or such like, which phy∣sicians call an Atrophie of the lims, you must cut from that member, bee it foot or arme, the nailes, haire, or some part of the skin, then you must pierce

a willow tree with an Auger or wimble vnto the pith, and afterward put into the hole the pared nailes and skin, and with a peg made of the same wood, you must stoppe it close: Obseruing that in this action the Moone be increasing, & the good Planets in such a multiplying Signe, as is Gemini, and fortunate and powerfull ouer Saturne, which is a great dryer. The selfe-same effect (said hee) you shall finde in you, take the nailes and haire, which is cut off the member, and close them in the roote of an hasle tree, and shut vp the hole, with the barke of the tree, and after couer it with the earth, and (said he) it hath beene tried, that as the tree dayly groweth and flourisheth, so also by little and little, will the patient recouer his health. But you must with diligence obserue, the motion of the heanen∣ly bodies, and especially the places of the Sunne and Moone, when this is effected. And to this intent, he did disclose vnto me, the time and seasons when the preparion vnto such a cure should be effected. But alas! What haue I done? Now hath M^r. Foster e∣nough to cry out that this is Magick indeed; here is superstition in the highest degree: For did not he say pag. 17. that it is an astrologicall, and therefore superstiti∣gus obseruation to collect any ingredient, or to doe any thing by attending and expecting, when the Moone should bee in such or such a house of heauen, and that by Scriptures, Astrologers, Magitians and Sorcerers, like birds of a fea∣ther, are linked together? A worshipfull exploit in in this demure Gentleman! His blindnesse leadeth him in this as in the rest. For first hee concludeth, that all Magick in generall is damnable and diabo∣licall, because one species or member of it, is iustly

to be banished from Christian mens remembrance: as if there were not a naturall magick, by which Sa∣lomon did know all the mysteries in nature, and the operations thereof; yea, as if the three wise Kings of the East, did discouer, that the true King of the Iewes was borne, by diabolicall Magick. How now Master Foster, were these three wise men Cacoma∣gicall Magitians, or such as the Scripture did al∣low of, and we Christians keepe a holy day in their remembrance? Right Friar Mersennus his ape! For he condemneth all Magia without exceptions of kinds; not remembring, that Magus is in the Persian tongue interpreted a wise man or a priest. And in the very same manner, this Gentleman, af∣ter his Masters custome condemneth all Astrologie, for that members sake, which is truely superstiti∣ous and vnlawfull; not considering, that the verity in both, the true Magick and Astrology hath been falsely contaminated and abused by superstitious worldlings, and thereupon made the good, in the eyes of the ignorant, to bee abolished and condem∣ned with the bad, for the bad sake: and so good∣nesse by vile men is swallowed, without any differ∣ence, by darknesse.

I would therefore haue our Sponge-bearing ad∣uersary know, that there are foure parts or kinds of Astrology in generall. The first is conuersant about the mutation of the aire, and foretelling of tempests, diseases, famine, or plenty, &c. The second foretel∣leth the alterations of states, as also wars, or a paci∣fick dispotion in the minds of men. The third intrea∣teth of the election of times, and of natiuities. The last is directed vnto the fabricating of characters,

seales and Images, the which, because it mingleth it selfe with superstitious actions, & is made an instru∣ment for the abuses of impious persons; and especi∣ally, because a diabolicall insinuation vnto vice and impiety, may easily be perceiued in it, is of all good Christians to be repudiated and condemned for vn∣lawfull What? Is the Almanack makers Science for this M^r. Fosters exceptions, to be put downe, or must Physicians be forced to forsake or neglect their houres of election, ingathering of simples, or letting blood, or cutting the hayre and nailes, or stopping laxes, or making the belly lubricke for this mans ca∣ueat? Doth not Amicus medicorum auerre, that the influence of heauen, may helpe the working of medicines? For (saith hee) Oftentimes medicines laxatiue, are by vnskilfull Phisicians, giuen vnder an influence of heauen, that worketh a contrary or stiptick effect, & so are hindred. Also saith he, Sometimes medicine is giuen to stop, when the disposition of the heauens are lubrick and laxactiue, and then the medicine loseth his effect. And for this cause, Haly saith, the Physician that is ignorant in Astrology, is as a blinde man, searching out his way without a staffe, gro∣ping and reeling this way and that way. And Ptolomeus, that a good Astrologian may auert many effects of the stars which are to come. Doth not Galene & Hipocrates speake much in their critical treatises, of the necessity of ob∣seruing the Moones motion? But letting this passe: What say wee to the husbandmans obseruation of times and seasons, as well in sowing as in reaping? If this will not serue to stop our Aduersaries violence, wee will comevnto the testimonie of Scriptures: for the confirmation as well of election of seasons, as to proue that the influence of the heauens doth ope∣rate

as well good as euill effects. For the first it is said, * 1.184 Est tempus plantandi, & tempus exstirpandi quod fuit plan∣tatum: Est tempus belli, & est tempus pacis, &c. There is a time to plant, and a time to pull vp what is planted: there is a time of war, and a time of peace; And the Son of Syrach: in the good day, enioy that which is good, and beware of * 1.185 the euill day, as God made the one, so also 〈◊〉〈◊〉 ordained the other: An S. Paul wisheth vs, to put on the armour of * 1.186 God, that wee may resist the diuell in the vnfortunate day. Now, if the starres be the distinguisher and guider of times, as Moses telleth vs, surely the influence ey∣ther good or bad for them, maketh good or bad Angells, to haue more or lesse dominion ouer crea∣tures. That there are bad influences from aboue, these words of Dauid doe testifie: Deus est custos tuus, Sol & non percutiet dierno tempore; nec Luna nocte: God is thy pre∣seruer, the Sunne shall not strike or wound thee by day, nor the Moone by night, &c. And is it not acknowledged, that the Moone is the procurer of the Epilepticke dis∣ease? Where it is said in the Euangelist in plaine termes, that the possessed was Lunatick? Also that there are good influences from aboue, it is argued by this * 1.187 Text of Iob, Canst thou restraine the sweet influences of the Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in their time? Canst thou also guide Ar∣cturus with his sonnes? Knowest thou the course of heauen? or canst thou set the rule thereof on the earth, &c? For in this Text, wee finde the good influences of the starres are mentioned: and heere also it is expressely noted, that the heauens haue their powers on the earth.

I boldly affirme therefore, that all Astrology is not forbidden for as much as there is an especiall obser∣uation to be had by wise men, of the influence of the

stars. And for that purpose, there are houres of electi∣on, duely to be obserued according vnto this or that influence, which is most proper and conuenient for our worke. Againe, whereas M^r. Foster seemeth to make so slight account of the 12. Signes, and their es∣sentiall operations on the earth; he may see, that such as haue made their allaterall notes vpon the Text, doe interpret the word Mazzaroth, to signifie the 12. signes, which doe possesse the 12. houses of the Zodi∣ack, which being so, marke the Texts conclusion: Canst thou set the rule thereof on the earth? whereby it is euident, that the 12. signes, haue an especiall rule o∣uer the earth, and the creatures thereof, and that by Gods ordinance and appointment.

By this it is made manifest, that there is no Caco∣magicall superstition, in obseruing times, daies, or houres, in which this or that starre hath dominion, for the collecting of ingrediences, or preparation and adaption of medicines, or other matters, proper for the cure of man, as M^r. Foster doth vniustly auerre.

To conclude, therfore this point, we may discerne by the foresaid experiment, how the vegetatiue force of the plant operateth, in the excrementitious parts of the withered member, no otherwise then the ointment in the amputed blood, and how the spirit of those nailes and haire, and skin, do participate with that of the wi∣thered member, no otherwise then that of the blood in the oyntment, doth with the bloody spirits of the wounded, or as the vrinall excrements, with the blood in•…•…ected with the •…•…aunders, as shall be told you heere∣after, or else they could not conferre or exspire the ve∣getating spirit of the plant, vnto the decayed member; neither could the spirit in the decayed member, mag∣netically

draw the vegetating spirit of the plant vnto it, that by the addition of its power, it might with the more speed prosper and recouer.

It is commonly obserued amongst vs, yea, and fami∣liar in old wiues practice, that if a piece of fresh beefe be rubbed well on warts, either in the hand or other member, and buried in the ground, the warts haue bin accustomed to fade by little and little, as the beefe doth rot and putrifie in the ground: and that if the par∣ty that hath the warts be at a farre distance from the place, where the beefe is buried. Must this kind of cure also be cacomagicall, or diabolicall? yea, verily, as well as the rest, if that be true which M. Foster and his associates doe auerre.

I could remember each reader of many of these vsu∣all conclusions in naturall Magicke, which being well pondered, would, I imagine, proue•…•…farre enough in e∣uery wise mans iudgement, from any diabolicall pra∣ctice or commerce; but because I feare, I should be in doing, more tedious then delectable, vnto each curi∣ous, I will come briefely vnto the two homebred hi∣stories, which I did promise vnto you before.

The first of our homebred histories is this: There is at this present, an honest religious Gentlewoman a∣bout London, that taketh an herbe, called the Rose of the Sunne, which hath small husks about it, which will open and shut, and shee putteth it in plantain-water, and it shutteth and closeth vp. She therefore, when a woman with child beginneth her labour, giueth her a little plantain-water, and though the labouring wo∣man, appeareth to the Midwife neuer so ready to be deliuered; yet if the Gentlewoman see the vegetable closed, she concludeth, that they are deceiued, and that

there is no such matter, and so it proueth indeed. A∣gaine, when the Midwife doubteth of her deliuery, and yet she is indeed neer it; The flower will open by little and little as the Matrix doth, and then the Gentlewo∣man bids the Midwife looke to it, assuring her, that she is ready for it, and it proueth so. This story was related very lately vnto mee, by a Noble man of worth, and confirmed by a reuerent Doctor and his Apothecary, who •…•…erre, that certaine Midwiues doe at this day, make 〈◊〉〈◊〉 of this naturall conclusion.

Now I know, that M. Foster will say, that this also is diabolicall and superstitious. Good God, what will this man leaue to be ascribed and attributed, to the onely actor in all operations, as well vulgar as mysti∣call, when there is nothing hidden, or rare in this world, which this greater agent for the diuell, then I am a witch, as he termeth me, doth not attribute to his Master, the diuell, so that God forsooth must be gran∣ted to act only in vulgar and sensible things, but as for all hidden mysteries, the actiuity of those must pro∣ceed from the diuell, and be only attributed vnto him. To conclude, we see an admirable sympathy, betwixt the vegetable, minerall and Animall, and the parts of mans body, as the coultsfoot, which is framed like the lungs, is good for the lungs: herniaria for the rupture, liuerwort for the liuer, eyebright for the eyes; and a∣gaine, among minerals, Gold for the heart, and Siluer for the braine, brimstone for the lungs, yron for the spleene, as also the spleenstone cureth the spleene, if it be worne on the wrest. And why may not the herbe haue the like relation and correspondence in nature with the matrix; And that by reason of the vehicle of plantainwater, which did communicate, the nature of

the one with the other, the ayre being the common medium.

The last hom ebred story is this: There is a No∣ble Personage in this kingdome of no meane descent, Title and ranke, among the English Nobility, a most wise, graue, aged, and religious Gentleman, I say, who hath cured a hundred in his time, of the yellow Iaunders, the patient being 10. 20. 30. 40. (yea, & as he and others haue reported) almost 100. miles off from him: and many of them, that hee hath so cured, haue laine long drooping vnder the burthen of this disease, before they came to him, in so much that the vse of cōmon receits of physicians could not ouercome it. Hee hath both performed it by his seruants at home, and hath communicated the secret vnto some of his friends abroad, amongst whom he hath bin pleased to rank my selfe. The vrin therefore of the patient, is sent vnto this great Lord. His māner of cure is this, he ta∣keth the ashes of a wood, cōmonly knowne and grow∣ing here amongst vs in England, hee maketh a past of this wood with the vrin, reseruing a little of the vrin a part for another purpose, this past so molded & made vp with vrin, is diuided into 7. or 9 lumps or balls, and in the top of each of these, he maketh a small hole, and putteth in it a litle of the vrin remaining, & into those parts of vrin, hee putteth a blade of saphron. And so without further doing, hee puts the lumps in a secret place, where they must not be stirred, left the cure be hindred. And experience hath taught the world, many a score of icteritiall men, or infected with the yellow Iaunders, haue by this simple meanes beene cured: and this is well knowne vnto a 1000. persons. Lord! What a diabolicall medicine will this appeare in the chaste

eies of M^r. Foster? •…•…e wil straight way cry out, This is abominable and diabolicall witch-craft, and they are witches and coniurers that do vse it! But beware M^r. Foster of railing, or calumniating this personage; for he is such a one, as will endure no coals, but will chastice any of your vnmannerly brauadoes. What, I say? Is the diuell in the sick mans water, or is it in the burnt ashes of the wood? (They say, that witches imple∣ments being burnt, causeth all magicall power to van∣nish) or is it in the poore blades of saphron, that are drenched in the vrin; No truly, but rather in their con∣ceits that dreame so. For it is most certaine, that the plant and the saphron haue hidden properties in them, to cure the Iaunders. All the mystery therefore of this cure, belongth vnto the respect or relation, which is between the blood of the infected, and the whay of the blood, which carrieth with it partly some of the natu∣rall salt and tincture of the blood, and partly some of the relicks of the I cteritious humor, which maketh the vrin of so high a yellow. The spirit of blood therefore with his agent lurking in the tincture, and salt, which is in the watery serous, or whaiey excrement, and be∣ing buried in that medicinable earth, or ashes, in which the salt of the plant dwelleth, or stirred vp by the continuation which it hath with that spirit of life, which yet dwelleth in the sick mans vaines. Therefore the water being inhumed and mingled, with that me∣dicinall earth, and mixed with saphron, the viuifying spirit of the sick, tending to the preseruation of life, doth ayd the like in the vrin, and also exuscitate and reuiue that in the salt of the ashes, to act and fight a∣gainst the Icteritious humor in the vrin, which fading and being by little and little conquered, maketh his

like in the sicke body to dye and vanish. Besides all this, the spirit lurking in the salt, and exuscitated partly, by the excited spirit of the plant, and partly by the emanating spirit of the sicke body, doth send, or carry backe a curatiue property, vnto the whole bulke of the blood. I leaue this vnto the more serious consi∣deration of the learned, who can better iudge of the hidden and abstruse operations of Gods incorruptible spirit, closing vp a-l in these very words of the Apostle: Deus operatur omnia in omnibus, God worketh all in all, & * 1.188 ex eo, per eum, & in eo, sunt omnia, of him, by him, in him are all things, & Deus viuificat omnia, God viuifieth all things. * 1.189 And finally, Dij sunt, qui dicuntur in coelis & in terra; no∣bis autem vnus Pater à quo omnia, & nos in illo, & vnus * 1.190 Dominus Iesus Christus, per quem omnia, & nos per illum. There are in the estimation of some men, gods in heauen and * 1.191 in earth; but vnto vs there are no more then one God, the Father, from whom doe proceed all things, and we are in him: and •…•…ne Lord Iesus Christ, by whom are all things, and we by him. Ergò, it is vainely, and presumptuously said of M^r. Foster, that the cure of the weapon-salue is effe∣cted by the diuell, the enemy of Iesus Christ, and not by Christ himselfe, being that Iesus is the only Saui∣our, and curer or healer both of soule & body, who, as he hath all powers & potestates vnder his dominion, vseth his good Angels to work his goodnesse, and not the bad Angels, which hee did ordaine for a cleane contrary office. I will not say, that this assertion of his is a kinde of blasphemy; but it is little better. At the leastwise it is the grossest sort of Idolatry, to as∣cribe the good works of God, vnto the essentiall act of the worst and most wickedest of all his creatures, whom God instituted for a clean contraryvse, namely,

to be his punishing and destroying minister or angel.

Now, I will proceed vnto the particular defence, of mine owne doctrine, expressed in my mysticall Ana∣tomy, Against the which Master Foster doth enueigh so bitterly, and with so great a confidence. He crowes there like a Cocke on his owne dunghill, before hee hath occasion, and challengeth gloriously the palme, and proclaimeth the trophey of his owne prayses, be∣fore he hath got the victory. The end crownes all: for truth is not boulstered vp with high and braging termes. It had beene best for Master Foster to haue heard me speake, before hee had publikely slandered me, and set vp the Titles of his booke on the posts of my doore in my disgrace: whether it was discreet∣ly done of him, or not; I leaue it to the censure of the world: and so I moue to the last Member of this Treatise.

The Third Member:

Wherein the Author doth disannull all those Arguments and Obiections, which M. Foster with such inuincible confidence hath produced, for the refelling of his opinion; expressed in his mysticall Anatomy, where he proueth, that the action of curing by the Weapon∣Salue, is meerely Naturall; and no way Magicall or Diabolicall.

The Prelude to this Member:

Wherein the Author doth expresse, that his Aduersaries slanders of him, are grounded on malice, and not on any •…•…ust desert of his. Here also he sheweth the method of his proceeding in this Member, with the Reason thereof.

EAch discreet Reader may dis∣cerne by M. Fosters scandalous vehemency against mee, for composing in my mysticall A∣natomy, the subiect of this Member, that it is more of enuy and malice, then for any desert in me, or offence committed by me, either against him, (for as much as I know him not) or any other person else: For out of doubt, he would not else vpon so slight an occasion, as was this short chapter expressed in the foresaid place,

haue so slandered me, with the title ofa Magician, as he hath; and alledged his wise Master the Frier Mersennus his authority for it, as profound an Au∣thor for rayling and false slander as himselfe. But why (I beseech you) should he induce Mersennus his scandalous words against mee in this his writing, when he seeth, that the Frier is so taunted by his friend and champion Gassendus for it, that in his Reply, which he maketh with Gassendus and Lanoui∣us against me, after that I had thorowly nettled and gauled him for his follies, hee dared not to vtter or repeate one word against me, touching the prece∣dent slanders of Magicke, which in his Booke on Genesis, vpon little or no ground hee laid vnto my charge; but grafted all his spight and malice in that Reply, vpon certaine Impieties, (as hee termeth them) which hee most weakely layeth vnto my charge? Againe: whereas this our home-bred Ad∣uersary saith, that I haue excused my selfe from Magick, in a Booke intituled, Sophiae cum Moria cer∣tamen, and that Lanouius saith, Cuius contrarium ve∣rum est; I must tell him, that it doth ill become a man of his Profession, to vtter such a falshood. For Lanouius, (though in as malicious a manner as he could) doth cleare me of that crime, alledging that mine vnskilfulnesse or insufficiency in such things, made him to thinke the contrary. And therefore I must tell this my English calumniatour, that there is a Starre-chamber to punish such abuses, and con∣sequently, he may perchance heare of mee sooner then he doth expect, vnlesse hee bridleth his slan∣derous tongue the better hereafter. It is an Argu∣ment

of little Philosophie, and lesse Diuinity, to rayle vnreasonably, and scandalize with immora∣lity. For Philosophie is Sapientiae amor, the loue of Wisedome: and the Wise man saith, It is the part of a foole to rayle. Againe: all Diuinity is foun∣ded on Loue and Charity; and Christ his chiefest preaching, wasto loue our Brethren, and to affect our Neighbours as our selues, and to admonish vs, that wee iudge not our Brethren rashly. But to come vnto our businesse; Hath this Chapter of mine, (iudicious Reader) in which our diligent In∣quisitor hath made so strict a search, and against which he hath framed so punctuall a confutation, any Cacomagicall busines in it, that I should so hardly be censured, by our quick-witted Confuter, at the very entrance into it? Doe you discerne in it any thing, that should cause our Aduersary to make such a scandalous, and vnchristian-like in∣gression into the inquiry of it, that thereby the sim∣pler sort of men may deeme me a Witch or Ma∣gician? As for such as are of the wiser sort, I am sure they laugh at it. But is not this an argument of enuy, founded on no solid foundation? And is not he, as well for his vnreasonable spight, as some things else, of each good Christian to be pittied? For what hath he in him should deserue enuy, be∣ing that he confesseth in his Epistle to the Reader, that he is infra inuidiam? As for my selfe, I must in∣genuously concurre with the opinion of all the world, and say, that I had rather be enuied then pittied. But to our purpose: The subiect of this Chapter cited by me in my mysticall Anatomy, is onely a

discourse of the naturall reference, and Magnetick or attractiue and sympatheticall relation, which is obserued to be, betwixt two distinct substances of the like nature; but differing in the distance of place; as betweene the Loadstone and the Iron, betwixt the blood, and the salt of the same nature; in which the vegetating spirit, common vnto them both, doth occultly abide. And you must note also (courteous Reader) that in this particular Booke of my mysticall Anatomy, I did handle the secret and hidden properties of the spirituall or internall blood in the externall, citing therewithall, as neere as my small capacity would giue me leaue, the har∣monicall effects which it worketh, as well by con∣tract or immediate touch, as at a distance. I would faine know now, wherein I haue offended in so do∣ing? or how I haue deserued M. Fosters slanderous ingression into his examination of this businesse? or whether in my naturall discourse vpon this sub∣iect, I mention Diabolicall Charmes, Circles, Witch-craft, or vnlawfull and forbidden Chara∣cters, or such like? If you finde nothing appertai∣ning vnto any such deuilish Magick, then giue your sentence, whether such a Prelude vnto this busi∣nesse was honest, decent, or any thing appertaining vnto the matter in handling. As for the vsage of the Weapon-Salue in it selfe, I protest before God and man, I neuer of my selfe did practise it vnto this ve∣ry day; but in my conscience, and by reason of a more strict inquiry, which for this cause I haue made into it, I finde it so free from any Diabolicall superstition, (which, God is my witnesse, I haue

euer hated, as I doe the Deuill and all his workes) and haue heard so much of the vertuous operation thereof, that from henceforward, malegree the de∣meure writers or speakers against it, I will both practise it, and defend the lawfulnesse of it, as be∣ing more assured now then euer, that it is the bles∣sed vertue of God; and not any act of the Deuill, which operateth in it vnto the health and alledge∣ment of Gods afflicted creatures.

But to come vnto our matter.

I will make but few words, for I haue already beene too long in my precedent discourse. But be∣fore I begin, I pray you obserue (gentle and iudi∣cious Reader) how that our Sponge-carrier, is ve∣ry halting and vnperfect in the interpretation of my text, straining it much from its true nature, to serue his owne sense rather, then iustly to expresse mine intention; (as indeed he ought:) I will there∣fore in the fi•…•…st place expresse vnto you, in naked English tearmes, the full and exact purpose of my Latine text, which I call mine Assertion; and then in the next place, I will expresse his exposition or collection: After that I will set downe the vertu∣ous validity of his Sponge in drinking vp, deuou∣ring, or wiping away the strength of my Assertion: and then in the last place, I will crush and squeese his Sponge, and make it by force to vomit vp a∣gaine the truth, which it hath deuo•…•…ed, or rather couered with his vaile of ignorance. And this shall be my manner of proceeding in combate a∣gainst this Lernian Monster, and his Tr•…•…th-〈◊〉〈◊〉 Sponge.

CHAP. I.

Heere it is pro∣ued against our Aduersaries As∣sertion,

• First, that the Blood, Fat, Flesh, and Bones of a dead Man doe partici∣pate with that Balsamicke nature or humidum radicule which is in the liuing Man.
• Secondly, that a Horse hath a Balsam sympathising with that of a Man.

My naked text Englished.

We see that this Oyntment is compounded of things pas∣sing well agreeing vnto mans nature; and consequently, that it hath a great respect to his health and preseruation, for as much as vnto the composition thereof, wee haue in the chiefest place or ranke Blood, in which the power of life is placed. Here, I say, is the essence of mans Bones growing out of them, in forme of Mosse, termed Vsnea: here is his Flesh in the Mummy, which is compounded of Flesh and Balsame; here is the Fat of Mans Body, which concurreth with the rest vnto the perfection of this Oynt∣ment. And with all these (as is said) the Blood is mingled, which was the beginning and food of them all, for as much as in it is the spirit of life, and with it the bright soule doth abide, and operateth after a hidden manner. So that the whole perfection of Mans Body, doth seeme to concurre vnto the confection of this precious oyntment. And this is the reason, why there is so great a respect and consent, be∣tweene this Oyntment, and the Blood of the wounded per∣son. For it is most necessary, that some of the Blood of the wounded, be drawne out from the depth of the •…•…und, &c.

This is the exact interpretation of my text.

Now yee shall see what he maketh of it.

M. Fosters Collection.

Scull-mosse, or Bones, (saith Doctor Fludd,) Mum∣my, and the Fat of Man (the especiall ingredience) com∣prehend the corpor all perfection of man, and so are apt to heale, by reason of a naturall Balsam resting in them, sympathising with the hypostaticall Balsam refiding in the liuing Man.

You see here, that first he leaues out the blood, which is the prime ingredient; and then whereas I speake of that enbalming ingredient, which the Nobles of Aegypt were wont to make of the natu∣rall Balsam, and such like Bituminous and vnctu∣ous things, as were enemies to Corruption, he no∣minates and interprets after his fashion, and to serue his turne, saying; that I speake of the natu∣rall Balsam in Man, residing in the Oyntment, &c. But I will let him haue his scope, being it cannot much vary from my purpose.

M. Fosters Sponge to wipe away this mine Assertion.

I deny that Scull-mosse, or Bones, Mummy, and Mans * 1.192 Fat haue, though they be medicinable, any naturall Balsam, or radicall humor, (for so some call naturall Balsam) residing in them, sympathising with the hypostaticall Bal∣sam, remaining in the liuing Man: vnlesse a Horse haue a Balsam sympathising with Mans. For (saith D. Fludd, which I aduise him to remember) if a naile which prick∣eth a Horse, be put into the Oyntment-pot, the Horse shall be cured. I say there is no such sympathy betweene Horse

and man; and if there be no cause at all to bele•…•…ue the one, there is but little to bele•…•…ue the other.

Here the Sponge is Squeesed.

Obserue in the first place, that our Opposite for∣gets, * 1.193 that Blood is one of the ingrediences. And then he disputeth ex non concessis, as is before said; and yet neuerthelesse I will giue him his way, and proue that all which his Spongy tongue hath vtte∣red, for the wiping away of that truth, which hath bene here expressed by me, is of no validity, nor yet of any appearance or probability. I will therefore diuide this Confutation of his into two Branches or Members: whereof the first shal produce this que∣stion: namely, Whether Blood, Flesh, Fat, & Bones, haue any naturall Balsam, or radicall moisture residing in them, sympathising with the Hypostaticall Balsam remaining with the liuing Man? The later containeth this: Whether a Horse haue a Balsam sympathising with the Balsam of Man?

The first of these two, is flatly held by M. Foster negatiuely, and I in a surer confidence doe hold it affirmatiuely, and will proue it: first, by Naturall Reason: secondly, by the Authority of Holy writ: and lastly, by Common Experience.

In the first place therefore, I would haue M. Foster to learne, what a Balsamicke nature is, before hee thus rashly seeketh to censure the creatures to haue it, or to bee without it. I must therefore let him know, that it is nought else, but a volatill, and es∣sentiall salt, that is full of vegetating and multi∣plying vertue, which it receiueth from aboue, as a

precious soule to viuifie and animate it, the which vertue is that Calidum innatum, or Naturall heate, by whose vertue euery creature doth exist, and the vo∣latile vehicle, in which it is carried, is that Humi∣dum Radicale, or Radicall Moisture, or Humidity, by which, and in which, the foresaid vertue doth im∣mediately moue, and act vnto life, vegetation and multiplication. By the operation therefore of these essentiall actiue and passiue, Vegetables and Ani∣mals doe manifestly, and Minerals occultly vege∣tate and multiply: and that as well in their forme or naturall fire, as in their substance. And for this cause the true Alchymists do cal this mystical Salt, Sal Sapientûm, the Salt of Wise men, for as much as in it consisteth the mystery of Nature. And others tearme it the true Balsamum Naturae, or Balsam of Nature, in which all the Mystery of Nature doth consist. Whereupon the wise Philosophers affirme: Quod sit in sale isto quicquid quaerunt Sapientes: That all that Wise men seeke after, is in salt. Touching the aë∣riall part, it is the volatile salt, which is euery where expansed in the open ayre, and it is the purest es∣sence of and in the ayre, in which the graine of life is: and therefore other Wise men say, Est in aëre occultus vitae cibus: The hidden food of life is in the ayre, &c.

It is not without a very mysticall and secret cause also, that our Sauiour Christ tooke an especiall no∣tice of Salt. In one place he saith: Sal Terrae estis vos, * 1.194 Ye are the Salt of the Earth; where hee meaneth the spirituall man, in which is the breath of life. And againe: Sal si euaneurit, in quo salietur? ad nihilum va∣let * 1.195

vltra, nisi vt mittatur for as, & conculcetur ab homini∣•…•…us. If the Salt shall vanish away, with what shall it bee seasoned? It will be of no further value, saue onely to bee cast cut of doores, and to be troden on by men. Where∣by it is euident, that nothing can exist, or be of any reckoning or estimation, without this Mysticall Salt, or Glew of Life, but will be quite dead and corrupt. There is Salt in the very dunghill, that giueth life and heart vnto the ground, whereby it multiplieth the Graine in a greater proportion, and sucketh vnto it more plentifully the Celestiall influence of life.

To conclude: the very essence of the Animall creatures blood in generall, consisteth in this Bal∣samicke Salt. By it the body is animated: by it the flesh through apposition, vnion, and agglutination of parts is viuified, multiplied, and successiuely pre∣serued. By this in the bread, and the flesh of crea∣tures, the blood in man is daily increased: in this therefore is the incorruptible spirit of life, which keepeth man aliue, and defendeth him from cor∣ruption: and vnlesse it acteth his viuifying office, man is quickly rotten or corrupted. Doe not Scriptures confirme thus much in many places•…•… namely, that, Anima ominis est insanguine: That the * 1.196 life of man is in his blood: and, Anima carnis est in san∣guine, The life of the flesh is in the blood? Now it is cer∣taine, that this viuifying Spirit, which is, Donum Dei cuilibet Creaturae, The Gift of God vnto euery Crea∣ture: (as is proued before) is the true operator, in this his Radicall moist Tabernacle, to heale, mend, and agglutinate wounds, being assisted with any

application, made either by a Reall, or Virtuall Contact. It followes therefore, that this Spirit being in the Blood, Fat, Bones, and Flesh of Man, for as much as they doe subsist by it, and were first animated, and engendered, and multiplyed by it, doe participate of this Spirit, which the Scripture saith, doth animate and heale all things. Spiritus seu Ver∣bum Dei, saith SALOMON, sanat omnia: The Spirit * 1.197 and Word of God healeth all things.

But M. Foster will say, that this Spirit of life is in the Blood, Fat, and Flesh, when it is not separated from the liue Man; but after it is separated, it hath no more life or being. I haue told him, and proued the contrary, in my Philosophicall Demonstration. For without this Salt, and liuing Spirit in it, nei∣ther Blood, Fat, Bones, nor Flesh could subsist; but according vnto that of Christ be•…•…ore mentioned, it would be of no vse. Againe, it is intimated in Holy Writ, that the Spirit of life is in their centrall or inward parts, though it doth not act or operate; but quiescere in Centro, rest in the Center, as I haue before expressed plainely. For else why should it be said: Thou shalt altogether forbeare to eate the Blood * 1.198 and the Fat: And againe, Thou shalt not take in thy * 1.199 meate the blood of the creature. And againe, The blood of the Beast or Fo•…•…le killed in hunting, must be powred on the ground: and the reason is there giuen: namely, Because the Spirit of life is in the blood. And againe it is said: The Soule of the flesh is in the blood. Now if the Spirit of life did vanish out of the Blood, Flesh, Fat, and Bones, immediately after their separation from the liuing creature, what needed all these words, or

strict precepts, for the not eating of the Blood and Fat, after the death of the creatures? Or why should that reason be giuen, Because the soule or life is in the blood, or the blood is the see•…•…e of the soule or life? The text doth not say, The Blood was the seate of the soule or life; but, It is: namely, the subsistence of these parts, though separated from the liuing body, doe yet participate with the Spirit of life; therefore beware, that you eate it not.

I will not here remember you, of the viuifying vertue, remaining with Elias his Bones, which * 1.200 made the murthered body, that was by the theeues cast into the Graue of the Prophet, rise againe; nor * 1.201 that the soules of such as were slaine for the Words sake, did cry vnto the Lord from vnder the Altar for vengeance; nor that the voyce of the murthe∣red * 1.202 Abels blood did cry out to God from the earth; nor the sudden reuiuing of the dead blood in the murthered, at the presence of the murtherer: which could not happen, without this Viuifying Spirit did participate with, and lurke in the blood, though without action, till by the murthering spirit, it was excited vnto action, &c. But I will bring you to an ocular experience: It is most certaine, vnto such who haue applyed themselues vnto the art of di∣stilling, that mans Blood and Bones doe containe an admirable deale of volatile Salt, in which there is so excellent a Balsamick di•…•…position, that it doth, by reason of the propinquity of nature, suddenly appease dolours of the Gout, and intolerable A∣ches, cureth Wounds, healeth such as are affected with the Mother and Falling-sicknesse: and in fine,

experience hath made manifest, that the Volatile Salt and Oyle of the Blood, is an excellent Cordi∣all. Againe, that the Oyle of Mans Fat is a great appeaser of the Gout and other Dolours, and a healer of Wounds, and a present dryer vp of all manner of Excoriations; often experience hath taught, as well my Masters as my selfe. Doe we not see, that the dropping of a Candle will in one night heale vp an Excoriation? And euery Ostler will certifie you, that a Horses heele being woun∣ded or cut with a stone or shoo, with the anoin∣ting of a Candles end; that Hogs-grease, Deeres∣suet, are esteemed good and necessary ingredients for a healing Salue; there is not a Chirurgion but will confesse. And whence doth this sanatiue pro∣perty in them proceed? what? from the benigne act of God, or from the Deuill? If from, it is from that curing and viuifying Spirit, which first made those Members, and gaue them that vertue, or it could haue no healing property. Spiritu ab ore Dei * 1.203 (saith Dauid) omnis procedit virtus: From the Spirit of the mouth of God proceedeth all vertue. Ergò, from that Spirit had the Fat, Flesh, Blood, and Bones, that vertue of healing, or not at all: and by the presence they hold still that vertue of it, euen after their se∣paration or amputation from the liuing body, that it receiued from it, whilest they were Members in the liuing Body: onely this is the difference, that when they were in the liuing Body, their vertue was actuall; but being separated, it is onely poten∣tiall, and will not be reduced vnto act, vnlesse it be incited by the 〈◊〉〈◊〉 viuifying and actuating

Spirit, euen as we see, that Grease or Tallow is fixed with the cold, and will not flow, but with the act of naturall heate or fire, it will forthwith melt and flow. What of all this may our Sponge-bea∣ring Author say? Must therefore the Spirit of life be in this? for without it there can bee no sympa∣thising betwixt this and the Hypostaticall Balsam, residing in the liuing Man. I must haue this Inqui∣sitor know, that as it was but one Spirit, that was called by the Prophet from the foure Windes, to * 1.204 breathe life vnto the slaine; so there is but one Spi∣rit that giueth vertue, as well to the liuing Blood, Flesh, Fat, and Bones, as to the other, that seeme to vs to be without life, or in puissance to act. It is but one Spirit, but in diuers properties, that congea∣leth, and as it were, killeth the Spirit of the moue∣able Element of Ayre, and fixeth it by his Nor∣therne blast into Snow, Frost, Ice, and Haile; and againe reuiuifieth it by a Southerne blast. Neither will it serue our Opposites turne, to exclude this Spirit from the Fat, Blood, Flesh, and Mosse of Bones, that are in the Oyntment; for the Wise man saith; That the incorruptible Spirit is in all things: Ergò, * 1.205 in this Oyntment. We haue therefore the Balsa∣mick Salt in all of these ingrediences, and in that Salt lurketh the actiue Vertue, which being stirred by his fountaine of action, flowing and acting à termino à quo, doth reagere, or act againe, à termino ad quem, that is, from the end to the beginning. This is the reason that this Oyntment cureth not onely by a Reall; but also Virtuall Contact: namely, by reason of that vertue, which it holdeth

from his first Creator: As who should say, that an herb or roote should lose all their sanatiue vertue, because they are gathered from the plant: namely, a Graine of Wheate, or an Apple, gathered from the Straw or Tree, should haue no Balsamick nou∣rishment in it, because they are now past growing; and yet the contrary is manifested, in that they haue still in them their vegetating and multiplying Spirit. For being put into the Earth, the very Atom of life lurking in them, doth manifest it selfe, and maketh them grow againe and multiply in their kinde. Neither are the flesh of Beasts destitute of their nourishing property; though they seeme dead, and are seuered from the liuing Creature. For the Scripture saith; Anima carnis est in sanguine: The life of the flesh is in the blood, which if it were not so; it would not nourish, or bee conuerted into mans bodily substance: namely, Blood, Flesh, Fat, and Bones: as also, if the viuifying Spirit did not lurke in the flesh of the dead Carkas, it were im∣possible that it should be conuerted into wormes by the exposition of it vnto the beames of the Sunne, as shall be told hereafter.

Lastly, I could shew this deepe Philosopher, that this viuifying Spirit, in the volatile Salt, is abun∣dantly inbred. I could shew him ocularly, how it sucketh downe the forme of life from the Sunne; in∣somuch that of a cleare aëriall volatile Salt, as white as Snow, or chrystalling vnctuous fluent li∣quor, it wil in few houres become as red as a Ruby, by exposing it to the Sunne-beames. Such is the sympathy betwixt it and the forme of the Sunne:

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and in the selfesame kinde is their reciprocall ap∣petite; as is betweene the Patient and the Agent, or the Female and the Male. I could shew him al∣so in a short space, the admirable power this vege∣table Spirit hath, to cause vegetation in all things. And I haue proued it to be a soueraigne Balsam to cure wounds, and to take away aches: and there∣fore it sympathiseth with the Hypostaticall Bal∣sam of man. For else it would not be conuerted in∣to the same Image: namely, into Blood, and Flesh, and Fat, and Bones; and much more therefore the very Blood, Flesh, Fat, and Bones, of the selfesame species, being that simile magis nutritur à suo simili, like is nourished more by his like. Doe we not see mans blood; yea, the blood of euery creature, to consist of such a volatile Salt? If it were nothing but the vrine, which is the whayie excrement of the blood, it would witnesse so much, being that it is passing full of salt Armoniak, or volatile Animal Salt: and by reason of the Balsamick nature there∣of, mans vrine is so proper to mundifie and cure a slight greene wound; as also the Yellow-Iaunders is cured at such a distance from the patient, as is al∣ready declared. You see therefore, with what ease, and that by a triple consideration, this dull Sponge of M. Fosters is squeesed: and how vnreasonable and vnprobable is his foresaid proposition. I come therefore to the examination of the second questi∣on which ariseth from it.

Touching the second question, which is, Whe∣ther a Horse haue a Balsam sympathising with that of man? Master Foster saith, There is no such sympa∣thy

betweene Horse and Man. Hee saith much; but proued little or nothing. As who should say, M. Fosters wil is so, and therefore stet pro ratione voluntas, his wil must stand for a law. He imitateth exactly in this, his bragging M. Mersennus. But I wil be so bold as to instruct him better in this matter, and shew him that the bodily nature of the one, doth easily sympathise and communicate with that of the o∣ther. For the Flesh, Fat, and Bones of the one and the other, are of blood in a naturall generality; yea, and in speciality of bloods, though in number they vary. For (I beseech you) doth not the selfesame Flesh, Fat, and Blood of the Beast nourish the like in man? Is not the one transmuted into the other? Nay, doth not the Scripture speake this in a ge∣nerall sense, meaning all blood; namely, that the soule or life of the creature is in the blood, and that the life of all flesh is in the blood, and that for a diuine respect of that Spirit of life in the blood, we are commanded, not to eate of the blood of any creature? And againe: the blood of man, in a re∣ciprocall respect, is to be demanded of the Beast that shed it. All which being rightly considered, who of wisedome can make any doubt, and not ab∣solutely conclude, that the Beasts bodily nature doth sympathise and correspond with the parts of mans body? I confesse, that the Intellectuall nature of man, maketh it to differ from that of a Horse, for as much as he is said to be Animal rationale, and the Beast Animal irrationale; but these properties are onely seene in the specifying spirit, and doe nei∣ther concerne or touch any action of life, or vege∣tation,

or multiplication, or healing. I will there∣fore discourse in this manner: God hath endued man with a double gift, whereof the first is the spi∣rit of life, which he hath imparted not onely vnto him, but also to all other creatures; and againe, he hath bestowed on him more then on any other li∣uing creature: for he hath giuen him vnderstand∣ing; and yet the Giuer of this double gift, is but onely one Spirit. And thereupon Iob saith: Spiri∣tus Deifecit me, & inspiratio Omnipotentis viuificauit * 1.206 me: The Spirit of God made me, and the inspiration of the Euerlasting gaue me life. Now (as I haue said) this very same benefit was giuen vnto all other crea∣tures, in all one property and office: whereby it is said: Deus viuificat omnia, God viuifieth all things. And Iudith: Misit Spiritum, & creauit omnia, He sen∣deth * 1.207 forth his Spirit, and createth all things: and the Prophet Isaias: Deus dat flatum populo, & spiritum cal∣cantibus * 1.208 terram, God giueth breath vnto the people, and spirit to euery creature that marcheth on the earth. Wher∣by it is plaine, that the same spirit of life is pro∣portionably, though diuersly, in number, measure, and proportion, powred out on euery specifick Animal: and therefore there must be an admira∣ble sympathy of nature, betweene the parts of each Animal, which are by vegetation and multiplica∣tion produced, through the operation of the same spirit of life, infused into the blood; and so by the way of animation vnto the Fat, Flesh, and Bones. And this is the reason, and no other, that like is conuerted into his like; namely, blood into blood, flesh into blood and flesh, and fat into his like, and

bones and marrow is made of both. Is it not most palpable, that any flesh, or blood, or fat of dead Beasts will be conuerted, by mutation of concocti∣on, into the substance of man? which it could ne∣uer doe; but that they egregiously doe sympathise in nature together, and doe vnite the Balsamick nature, or calidum innatum & humidum radicale of the one with the other, and transmute the substance of the one, into that of the other, which originally is the blood, as well manifest as occult. But touch∣ing the other extraordinary gift, it is said by Iob in another place: In homine est spiritus; sed inspiratio * 1.209 Omnipotentis facit eum intelligere: In man is the spirit of life; but the breath of the Omnipotent maketh him to vn∣derstand. Vnderstanding therefore is a gift, a part which maketh man to differ from the Beast; but not the spirit of life.

What then resteth more to be done? Marry, the * 1.210 Doctor must remember, &c. saith M. Foster.

And what must he remember? For so strict an admonition of a wise man, must import some thing of weight. Hee must (saith he) remember his Horse∣leechery. And what Horse-leechery? Namely, that a Horse pricked with a nayle, may likewise bee cured. A wonderous piece of worke! And was it for this mighty businesse, that the same memoriall should be repeated, in this his glorious Spongy piece of seruice, to wipe that Assertion away? Let vs there∣fore see the maine subiect of his commenforation, which is this:

For saith the Doctor, (which I aduised him to remem∣ber) * 1.211 if the nayle which pricked a Horse, be put into

the Oyntment-pot, the Horse shal be cured. I say, There is no such sympathy betwixt Horse and Man.

Ha, ha, he! Risum teneatis amici? Because he saith so, therefore it is so: stat pro ratione voluntas. Hee sayes it, and though he proueth nothing, yet hee must be beleeued. But this mans Assertion shall be proued ridiculous, as wel by a common and vulgar obseruation, as the manifold practicall experience of the Nobleman or Earle, which I mentioned in the 6. chapter of the 2. Member of this Treatise.

Touching the common vulgar obseruation, we see, that the flesh of all creatures (as I said before) be they Birds, or foure-footed Beasts, and therefore of a Horse, is easily conuerted, after it is digested in mans stomack, into his blood, flesh, fat, and bones: which is an euident Argument, that there is a ma∣nifest sympathy betweene a Horse his flesh and blood, and that of a man: yea, and that there resi∣deth in a Horse the like Balsamick nature, or Radi∣call moysture, which is in a man: and that conse∣quently, the same Balsamick nature doth sympa∣thise with the hypostaticall Balsam remaining in man. The case is apparent; for quod facit tale, est magis tale: and therefore if the blood or flesh of a Horse were not of such a nature as that of man, it would neuer be conuerted and made one in vnion, with the blood and flesh of man. But that it is so, euery Sot doth perceiue practically. Whereby it is euident, that the Balsamick nature of the one, doth most exactly agree with the other; or else they would neuer proue so homogeneall, as to include one nature. Againe, if they did not sympathise;

but Antipathise; the nature of the one would ab∣horre the nature of the other; which experience proueth false. Againe, that there is a Balsamick na∣ture in a Horse, sympathising with that in a man, the effect proueth. For the effect of a Balsamick nature, is to agglutinate wounds, and to incarnate and breed flesh, and that by a secret vertue of ve∣getation. But the flesh of a Horse doth render his Balsamick suck or iuyce vnto the liuer of a man, where it so sympathiseth with the nature thereof, that it condenseth it selfe, by a homogeneall trans∣mutation into blood, and becommeth as fibrous and well compacted, as the other humane blood: and in conclusion, is made all one with it: and af∣ter that by apposition, vnion, and assimulation (that I may vse Galen his owne words) it becommeth mans flesh. An infallible argument, that the Balsa∣mick nature of these two creatures do consent and sympathise: for else they could not make one vni∣on. Thus our sharp-witted Remembrancer may see, that I doe not onely say, after his fashion; but also proue and demonstrate my case so palpably, that euery simple person may feelingly perceiue it.

I come now to such priuate experiments, as the Noble Earle aboue-mentioned hath made vpon Horses: whereof some haue beene pricked, and some wounded, or hurt otherwise. He was pleased to tell me of many of his Cures, as well on his own Horses, as on others, which by the vertue of this Oyntment, hee had performed. Now would I faine know, whether any person of worth or discre∣tion, would rather beleeue that, which this Noble∣man

affirmeth, and auowed vpon his owne know∣ledge, and manifold experience, or else the threed∣bare assertion of M. Foster, who would perswade the world, and that by his meere asseueration one∣ly, without any other proofe or practice, that Ca∣stles may be builded in the Ayre. What shall wee say then? shall we call a conuocation of these tur∣bulent, incredulous, and all-iudging persons, to haue it decided: whether the Deuill did this Cure to gaine the Horses soule, or no? Alas! their de∣mure worships wil, after the due pleading and scan∣ning of the cause, finde that his blacke Lordship would not bestow the paines for a soule, which is so fading, transitory, and not immortall, as is that of a man, after which he so eagerly thirsteth and gapeth. But if they reply that he doth it to delude the cre∣dulous Mediciner, and by that couert meanes to gaine his soule: I answer, that, Frustrà fit per plur•…•…, quod fieri potest per pauciora. The Mediciner cured many reasonable persons before, and would not that suffice the Deuils turne to gaine him; but hee must assist him also, in curing vnreasonable crea∣tures, to make the Obligation for the Practitioners soule the surer? I would perchance giue more cre∣dit to these bold and high thundering Iudges or condemners, and vilifiers of Iehouah's power, by at∣tributing that vnto the Deuill, which appertaineth vnto him, if one man had many soules to lose: but who is so foolish to cast the Dice twice, for that he hath surely wonne at once?

By this therefore, each wise and iudicious Rea∣der may plainely discerne, that M. Fosters Sponge

is herein also squeesed, for as much as it is most certaine, that the naturall Balsam of one Animal, doth sympathise with his like in the other, by rea∣son that they haue both but one and the same act∣ing vertue, and one generall Balsamick spirit in na∣ture and condition, which is common vnto euery specifick.

CHAP. II.

Wherein is proued contrary, vnto the Sponge-carriers Tenent, that mans Bones proceed originally from Blood.

The naked Assertion of D. Fludds text.

The Blood is mingled with the Mummy, or Flesh, the Fat, or the Vsnaea, or Mosse of the Bones, which Blood was the beginning and food of them all.

M. Fosters Collection.

These ingredients haue their beginning and aliment from the Blood.

The act of his mundifying Sponge.

Secondly, I deny that Mans Bones haue their beginning * 1.212 and aliment from Blood. For Physicians and Philosophers s•…•…y, that they haue their beginning from the grosser semina∣ryparts, and their aliment from Blood, or Marrow, or both.

Here the Sponge is squeesed.

I wonder that my Confuter, like the Comediant * 1.213 parasi•…•…, sometimes denieth; and againe with the

same breath affirmeth. For first, hee denieth that Bones haue their aliment from Blood; and then he concludes that they haue. Well, wee will passe this staggering error, and come to the point. Mans Bones (saith he) haue their beginning of the grosser seminary parts, ergo, not of Blood. The consequence is erroneous. For if he will, •…•…ucly looke into the nature of the Sperme, he shall finde it to bee no∣thing else originally; but the purest part of Blood, strained from a double kinde of vessell: whereof the purer or internall part issueth from the arteriall vessell; the grosser and externall from the venall vessell. What needs M. Foster to looke on Bauhines Notes, or Galens Opinions, and those of many other differing from them, and so make Ipse dixit his whole strength, when his eyes will teach him, (if he euer knew Anatomy, as perchance his Father did) that the fountaine of sperme is the Blood, of two natures, namely, Arteriall and venall? for the preparing seminary vessels, that alter it, & purifie it, haue their issues and heads out of the great artery, and vena Caua. Which being so, I would faine know of M. Foster, whether hee thinketh that the spearme doth not proceed from the Blood as ori∣ginal thereof, for as much as the vessels, from which it floweth, be full of nothing else but Blood? I care not for ipse dixit, when in euery mans ocular expe∣rience it appeareth the contrary. For some men will haue the substance of the seed to come from the braine; and other some from the subtile parts of the whole body; and some will haue it spring from the purest part of the foure humours, which is

all one to say, that it proceedeth from the Blood, which is composed of the foure humors, though the element of ayre hath the dominion. But most sure it is, that the Blood is his fountaine, and ap∣peareth by ocular demonstration. Which being so, I pray you good M. Foster, what error is it in me to say, that Blood is the beginner of Bones, when your selfe doth confesse, that their immediate being is of sperme, whose immediate existence is of Blood? Againe, we are taught that the •…•…eat of life is in the Blood: if therefore sperme doth bring forth life, it receiueth that gift of life from the Blood.

To conclude: it is euident by this, that the viui∣fying Spirit of the Lord (which is the animater of the foure Windes, from whence the Prophet Eze∣chiel called it to animate the slaine) moueth and o∣perateth radically in the spirituall Blood, and that the sperme is animated and moued by this spiri∣tuall Blood, which is the spermes internum, which Philosophers call semen; in whose Centre the viui∣fying Spirit of the Lord acteth: and then this Spi∣rit in the seed, framed Skin, Flesh, Bones, & Nerues, and giueth them Life, Action, and Motion: all which the patient •…•…ob expresseth thus: Thou hast powred mee out like Milke, (that is, in the forme of sperme) thou hast coagulated mee like Cheese, thou hast endued me with Skin and Flesh, thou hast compacted mee together with Bones and Sinnews, thou hast giuen mee life by thy mercy, and by thy visitation thou hast preserued my spirit; but all this thou hast hidden in thy minde; but I know all this to bee from thee. Whereupon it is eui∣dent, that God operateth all, beginning radically

in the blood: and for this reason the Apostle saith rightly: In him we liue, we moue and haue our being. * 1.214

I conclude therefore; that here againe is all the Sponges validity so squeesed out, as hereafter (I hope) it shall not be able to digest any great mat∣ter; nor yet to bite any longer vpon the Marble Rocke of Truth.

CHAP. III.

In the which it is proued, contrary vnto our Spongy Au∣thors opinion, that spirits doe reside in the separa∣ted Blood.

Doctor Fludds naked Text.

In the Blood is the spirit of life, and with the bright soule doth abide, and operateth after an hidden manner.

Master Fosters Collection.

In the Blood reside the vitall spirits: in the vitall spirits the soule, in an hidden manner.

The act of his mundifying Sponge.

Thirdly, I deny that any spirits reside in separated * 1.215 Blood, and Casman is so confident in this, that in parts separated from the body, remaine no spirits, and saith, that the very Deuill cannot beget or conserue any in them.

The Sponge squeesed.

Here you see that this fresh-water Souldier hath * 1.216 nothing to maintaine his Tenent, but Ipse dixit. If that faile, farewell all further expectation.

But I will proue, that this his and his Masters asser∣tion is erroneous, by three manner of wayes: name∣ly, first, by Philosophicall reason: for being that euery amputated creature, euen from the liuely stocke of his growth, is filled with a Balsamick Salt of the nature of the Tree or Plant, from which it sprung, by which it doth exist, such as indeed it is, it is not possible, but that it should haue of the spirit of his wonted life in it, although it doth not act, but rest in its Center.

Next, by Holy Scriptures, for (as is proued a∣bundantly before) the blood spilled, and flesh kil∣led, is full of liuely spirits, though they remaine po∣tentially in them; or else why should the Israelites be commanded, not to eate the fat and blood? For it is said: because the blood is the seate of the soule or spi∣rit of life. For if that spirit of life were fled from it, what sinne had it beene to haue eaten it? But the text saith, for it is the seate of life, and therefore it is commanded, that they should powre it out on the Earth. Againe; let Parson Foster answer this: The incorrupti∣ble * 1.217 pirit of the Lord is in all things: Ergò, in the effu∣sed blood, flesh, fat, and bones, separated from the whole. And lastly, by common experience; for we finde that fat, and blood, and mummy, haue singular properties of healing, which they could not haue, if all the spirits which they did receiue from the liuing body, were exhaled; but it is the of∣fice * 1.218 onely of the incorruptible Spirit and Word to heale: and therefore, being these ingredients haue an hea∣ling property, they must needs in this their exi∣stence participate or communicate with this good

Spirit, whose nature is to expell and take away all corruption and sicknesse, and other vnnaturall im∣pediments. * 1.219 Verbum tuum (saith Salomon) curat omnia: thy Word cureth all: for in it onely is life, Ergò, the * 1.220 viuifying spirit. Moreouer I know, and with mine eyes haue seene abundance of spirits, which by the a•…•… of the least fire, haue beene excited, out of the essence of corrupted blood and fat, in so much that with the naturall heate of the hand, they, in forme of little Atomes, haue beene obserued to dance and caper in the ayre, which is an euident token, that there is the spirit of life, lurking in the dead blood; though it appeares but potentially in the essence of the dead thing in respect of vs. A∣gaine; if this were not, is it possible that dead blood, flesh, and fat, could nourish the liuing, be∣ing that like is nourished by his like? which could not be, if in the blood, flesh, and fat, there did not lurke naturall and viuifying spirits, to maintaine their like in the liuing creature: and therefore will one kinde of flesh nourish both a Man, a Beast, a Fish, and a Fowle; because all those naturall spi∣rits are of one kinde and condition. Is it not, I pray you, apparent to the vulgar, that flesh and fat, hung vp in the Sunne, will bee quickly conuerted into liue Wormes or Magats? Which were impos∣sible, except the spirit of life did lurke in the flesh and fat, after the creature was dead; yea, I haue seene a whole dead Crow, which I hung vp in the Sunne, for a certaine purpose, to be wholly (sauing bones) conuerted into verminous animals. An eui∣dent argument of the viuifying spirits presence in

the dead flesh, blood, and fat. Yea verily, I haue obserued, that the Balsam of Wheate so abound∣eth in it, that if it bee put into Raine-water, in a short space it produceth long Wormes of a white colour. The same effect produceth flesh after putri∣faction. It is most certaine therefore, that the spi∣rit oflife is in the dead flesh and fat; yea, and in the graine, which though it operateth not, except it be stirred vp by the viuifying spirits acting proper∣ty, working in such an organicall body as is the Sunne, the fire, the liuing creature, and such like; yet is it most certaine, that it is in the amputed blood, fat, flesh, and bones, &c. You may discerne by this (gentle Reader) how Casman, and his com∣pleat disciple Foster haue erred. But wee must ex∣cuse them modestly, seeing that Humanum est errare. Why, I pray you, should I esteeme these men more Catholick in knowledge then Bernard? But Bernar∣dus non videt omnta. And yet blinde Bayard is sub∣iect to iudge and censure any thing, though vnto himselfe vnknowne. Wherefore let Master Foster put vp his authority in his Pouch, for I esteeme it not, hauing naturall reason, the testimony of Holy Writ, and lastly, vulgar experience, or ocular de∣monstration to proue the contrary. And whereas his Master Casman teacheth him, that the very De∣uill cannot beget or conserue any spirit in them, I wonder how the Deuill then can worke this Wea∣pon-Salue Cure, being that the Oyntment hath no spirits of it selfe; nor yet the Deuill can beget or conserue any in the ingredients thereof? And if he saith, that the Deuill is of great experience, and doth this * 1.221

with other herbs or simples, I would haue him to tell me, why should herbs or other simples, being also, after they are gathered, but d•…•…ad as it were, and without spirits, by Master Fosters owne rule, serue as meanes vnto the Deuill, for the working of this feate of occult curing; and not rather such ingre∣dients as are collected out of mans body, being that they are neerer and more familiar vnto their kinde: and therefore more benigne and affable vn∣to it, then stranger Medicines, as are vegetables or such like? If the Reader will well ponder this, he will perceiue, all that our Sponge-carrier speaketh, Pag. 8. is but foppery.

The Deuill (saith he) maketh the Mediciner beleeue, it is spent by a vertue going to the wound, whilst hee (skilfull by long experience in all Arts, and so in the Art of Medicine) doth himselfe secretly apply some other vertuall operatiue Medicine to cure the wound, to delude his credulous Mountebankes, and makes them beleeue, that this Salue, which dropped out of the Hangmans bouget, hath performed it.

O wonderous miracle! and what getteth the Deuill by that? namely, to cure a man in that sort, whose body and soule is in the hands of the Al∣mighty? In ma•…•… Iehouae (saith Iob) est anima omnis * 1.222 〈◊〉〈◊〉, & spiritus 〈◊〉〈◊〉 carnis; In the hand of God is the soule of euery creature, and the spirit of all flesh. Thinkes he that God will leese his owne by so weake and poore a sleight? Nay more: to giue or grant vnto the Deuill his Word, which (as Salomon saith) 〈◊〉〈◊〉 all things, to deceiue himselfe of his * 1.223 owne heritage. What? The Deuill doe good,

where no profit vnto him is to be expected? And why not then, by the virtuall contact of this Medi∣cine, being of a neerer consanguinity with man, and therefore a more easie Curer, then any other Medicine that can worke by any virtuall contact? A goodly tale! As if a man would perswade me, that it is not the Load-stone that draweth the Iron; but the Deuill vseth some other creature to doe the deed, to coozen and deceiue the Philosopher or Mariner. These are but fabulae: Inuentions (I say) of a fantastick braine, who to perswade vs vnto his imaginary and no way probable will, would make vs beleeue that Castles are built in the Ayre, and that we are in all our good actions deluded by the Deuill, and that flying with the wings of Master Fosters wit, we must needs be wafted on the clouds of error, and so in a mist of ignorance for∣get the blessed workes of our good God and Sa∣uiour; and by Master Fosters palpable delusions, to acknowledge them to be effected craftily by Gods enemy. And how in Gods name hapneth it, that the Deuill is become so great a Student in Physick, and doth proue so expert in the art of curing, who hath employed his whole cunning, and bestowed the best fruits of his industry, to play the Kill-cow, and to destroy? A very wonderous thing! Master Foster said it: ergo, must we beleeue it? No, God forbid. But blessed be our Lord God, who by e∣mitting forth the benignity of his countenance, sendeth onely health, where, how, and vnto whom he list. But to proceede.

CHAP. IIII.

This Chapter sheweth Master Fosters error, in saying that the soule doth not reside after an hidden man∣ner in the spirits.

The second attempt of the Sponge against the same Text.

Fourthly, I deny that the soule resideth after any hid∣den * 1.224 manner in the spirits. The Stoicks indeed held that the spirits were vincula animae & corporis; but the Peripatetick and Diuines deeme this as needlesse, seeing the body is generated for the soule, and the soule created for the body, and both make the totum compositum. What needs there any bonds to fasten them together? There is a reciprocall desire to come together at the first, and an endeauour after the vnion to keepe together. The soule can∣not in any kinde depend on, or reside in the spirits her in∣struments, but the spirits in the soule, &c.

We squeese once againe in this Argument, this swelling and full-gorged Sponge after this manner:

Though in the precedent, I answered sufficient∣ly * 1.225 that point; yet must I wring this Sponge a little harder, or it will keepe some of the iuyce of verity in his porous paunch.

I said before, that animaesedes was in sanguine, and her chiefest vehicle, was the humidum radicale, as we see, that the Spirit of life in the great world, did place His Tabernacle in the Sunne of Heauen; And a∣gaine * 1.226 it is said, that the incorruptible Spirit is in all

things, but this is that spirit which viuifyeth all things; and therefore it resideth in the blood, and consequently in the spirits, which are contained therein, after a hidden and mysticall manner.

As touching the Peripateticks and some 〈◊〉〈◊〉 opinion, who hold that it is needlesse, there should be a tye betweene the soule and body: veri∣ly that doctrine is most erroneous and false. First, because the soule and body are so contrary in com∣plexion vnto one another, that except an vnion were made betweene the two extremes, it were im∣possible that they should meet together, or if they should or could meete; yet the pure and heauenly light of the soule, would suddenly forsake the im∣pure and earthly darknesse of the body. For how can duo contraria conuenire in vnum? Doe we not see that all influences from aboue must haue an ayrie Chariot, vehicle or medium, to conuey them into bodies, and to vnite them together? Why did God ordaine and place the Ayre betweene the Heauen and Earth; but to serue as a vehicle to v∣nite celestiall things with terrestriall ones, quasi a∣moris vinculo, as it were with the band of loue? Can we haue a better proofe hereof in this typicall world, then that of the Archetypicall? Is not the Father vnited to the Sonne by the Holy Spirit, which Saint Augustine calleth, and many others, Diuinum amoris vinculum: The Diuine tye, or vnion of loue? Now after the Archetypicall image were all things effected, both in the little and great world. For the Prophet saith: By the Word of the Lord the * 1.227 Heauens were fashioned, and by the Spirit of his mouth all

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the vertues of them: So that the vertuous vnion or linke, which is made betweene the effects of the Word in whom is life, and the creature to be viui∣fied, is the Good and Incorruptible Spirit, by which tye God hath his essentiall relation vnto the creature. By this Spirit all the discordant elements are tyed in an vnion and louing consent, whereup∣on it is called Peace, and Loue, and Concord, which beareth (as the Apostle saith) and sustaineth all things * 1.228 by the Word of his vertue. By it, weight and proportion is assigned vnto the ayre, and the clouds are fastened or hung vp in measure, and the waters are tyed so fast in the thicke * 1.229 clouds, that they cleaue not. To conclude, in the great World, the Earth and the Heauens are established and linked together by the Word of God, as the Apostle Pe∣ter * 1.230 telleth vs, or else the elements would be conti∣nually at warre. And by the same reason the soule and the body, or Heauen and Earth in the little World are linked together, by this intermediate eternall tye, or else the body and soule would ne∣uer abide together, but warre against one another, being that they are as contrary in nature, as fire and water. But vnlesse the spirit of ayre were put betweene these two contrary elements, to ioyne them together, they would neuer agree, nor abide in their spheares: no more would the soule and body, without a spirituall meane. Now as we see, that the Heaven of the great World is composed of light and spirit proportioned, and as it were glewed together, by the eternall Spirit, which is the Infuser of life in them both; so also is the spirit in man so firmely vnited vnto the soule by the spiritu∣all

Word, which is the tye or glew of life, that it is not possible to be separated the one from the o∣ther, except it be by that Spirit, which did ioyne them together: And this may easily be gathered out of these words of the Apostle: Viuus est sermo Dei & * 1.231 efficax, & 〈◊〉〈◊〉 omni gladio ancipiti, & pertin∣gens vsque ad diuisionem animae 〈◊◊〉〈◊◊〉: The Word of God is liuely and effectuall, and more piercing then a •…•…edged Sword, and attaineth euen to the diuision of the soule from the spirit. Whereby it argueth, that the life consisteth of soule and spirit, and that these two are so vnited together, by the tye of the Word, that nothing but the composer or binder can make any separation of them. And for this reason wee may see, that there is a strong tye, as well betweene the spirit and the soule, as betweene the soule and the body. And therefore as the soule is more worthy then the spirit, so the spirit excelleth in dignity the body, and consequently, the spirit is by proporti∣on interposed betweene the soule and the body, no otherwise then the Ayre betweene the Sunne and Earth. Wherefore it is an absurdity in the Peri∣pateticks, to deny this tye and vnion, and more ab∣surd for Master Foster to make such a poore excuse, as to say, that the body was generated for the soule, and the soule created for the body, and therefore that there needeth no bands to faften them. A poore conclusion (I say) of so eminently appearing a Philosopher and Theosopher: as who fhould say, two extremes could more be ioyned together, without a medium or middle tye or intermediate spirit, to conioyne and vnite them; then the two extremes of a Dia∣meter

in a Circle, without a middle point or Cen∣ter. And more absurd it is in him to say, that there can be a reciprocall desire of two extremes and contrary opposites to come and dwell together at the 〈◊〉〈◊〉, when they are so contrary, that the Wise man saith, Corpus infestum corruptioni aggrauat ani∣mam, * 1.232 & terrena habitatio deprimit mentem multis curis plenam: The body which is subiect to corruption, doth ouer∣burthen and aggrauate the soule, and the earthly habitation doth depresse and keepe vnder the minde that is full of cares. Is it not strange and vnnaturall, that any cap∣tiue spirit should not desire his freedome and li∣berty, especially the bright soule, which is captiued in her darke bodily prison? For this reason there∣fore Iamblicus saith, that Anima dormiat in corpore humano: The soule sleepeth in mans body. And Porphyrie hath it, That it is alwayes 〈◊〉〈◊〉 in the body. And Mercurie Trismegistus, That the body is vnto the soule a veile of ig∣norance. Whereupon it is certaine, that there is a spirit which keepeth it in this his darke prison. By this therefore you may see, what goodly doctrine this is of Master Fosters! But to mend the matter, he proceedeth thus: And they endeauour after vnion so to keepe together, &c. It is true, if he speaketh in the behalfe of the darke body, who is •…•…oth to leaue the bright soule, which is his treasure. But as for the soule, we see how many there are, that to escape the fetter of this prison, doe sluce out their owne blood, or destroy themselues, and many as well a∣mongst the Elect (as by Scriptures we finde it) as among the common Worldlings, desire earnestly of God, as being weary of this World, to be dis∣solued

and to passe out of this life: Cupio dissolui & * 1.233 esse cum Christo, saith the one, &c. Whereby it is apparent, that the soule doth not desire to liue in the body, or with the body, as Master Foster conclu∣deth. And when she departeth, she cannot leaue her body without the spirit, so firme is their vnion, as the Apostle sheweth, in the text before mentio∣ned; neither can the spirit wholly forsake that re∣lation it hath to the body, as is said. I conclude therefore •…•…at against Master Fosters assertion, that the soule doth, with a strict vnion, depend and rely on the spirit, and reciprocally the spirits rely on the soule, no otherwise then the Agent can not be esteemed as an Agent without the Patient, nor the Patient without the Agent. And therefore they must both of them be vnited in one. And conse∣quently, as an essentiall Agent doth act from the Center vnto the Circumference: euen so it is to be conceiued, that the agile soule is contained in the spirits, as the Agent in the Patient, or soule in the body, or lightning in the cloud.

And thus farre haue we proceeded, to squeese out all Master Fosters Sponges validity, touching this matter: I come vnto the next.

CHAP. V.

The Authors essentiall Carrier of sympathetical vertue, giueth in this Chapter, vnto our Sponge-bearer but Iack Drummes entertainment, for calling him Tom Long the Carrier: Reade, and you shall see the manner.

The naked assertion of D. Fludds Text.

VVHereupon it is manifest, that 〈◊〉〈◊〉 spirituall Line, being inuisibly protracted or extended in the Ayre, betweene the places of the wounded person, and the Box or Pot of Oyntment, doth carry along with it his animal forme, the which soule or spirit of life, is no lesse to bee diuided from his whole or integrality, contained in the body of the •…•…unded; then the beame of the Sunne is from the Sunne. Therefore as the beame of the Sunne, swimming in the 〈◊〉〈◊〉 of the world, is as it were a Messenger betweene Heauen and Earth: euen so this animal beame is the faithfull con∣ductor of the healing nature, from the Box of the Balsam vnto the wounded body: and this medium, or directing, and carrying Line; namely, that which conueyeth the whole∣some and salutiferous spirit, by meanes of the soule or spi∣rit of life, is that spirit, which is inuisibly extended, or drawne out in the ayre; the which, vnlesse it had beene in a hidden manner figured and fashioned forth, the vertue of the Oyntment would euaporate or sluce out this way, or that way, and so would bring no benefit vnto the wounded.

Master Fosters Collection.

The spirit of the bloodshed, is carried by the ayre (which is the carrier of the spirit of euery thing) vnto his body: this spirit, going by this ayre, in a direct inuisible Line, carrieth the sanatiue vertue, from the anointed Weapon, to the wounded party. For the Weapon communicateth it to the blood fixed on it, the blood to the spirits, the spirits conducted by the ayre, communicate it to the body, and so the Patient is (without application of plaister) healed na∣turally, &c.

It is plainely and euidently here to be discerned, how he corrupteth my text, to make it serue his owne ends. For first, I make no mention of a streight or direct Line, onely I speake of carrying and direction of the vitall spirits, from the body wounded, vnto the Box of Oyntment, and then of the magneticall attraction of the sanatiue vertue back againe, by an inuisible Line protracted in the ayre. Then he saith, as from my text, that the Wea∣pon doth communicate the vertue of the Oyntment, vnto the blood fixed on it; But I neither said or meant any such matter; for there is a neerer consanguinity betwixt the Oyntment and the blood, then be∣tweene the Weapon and the Oyntment. But I care so little for him and his deuices, as that I will let him haue his will.

The act of his cleansing Sponge vpon this.

Fiftly, •…•…deny Master Doctors Carrier, viz. his direct * 1.234 inuisible Line, carrying the sanatiue vertue, so many miles, from the Weapon vnto the Wound. Surely this is Tom Long the Carrier, who will neuer doe his arrant. But the Sunne with his beames is a true Messenger betweene Hea∣uen and Earth, and so this Salue 〈◊〉〈◊〉 the Weapon and the Wound. (O incomparable comparison!) The Sunne is called quasi solus, as hauing no pecre, no creature work∣ing like it. But the Doctor like another Archimedes, can make one working by sending forth beames like it.

Though you call this my Messenger Tom Long * 1.235 the Carrier; yet shall it doe his a•…•…ant so surely, and returne so suddenly vpon you his slanderer,

(being carried on the swift wings of verity) that in the conclusion of this text, it shall giue you but Iack Drummes entertainment for your reward. I doe not say (good Sir) that as the Sunne-beame is a true Messenger betwixt Heauen and Earth; so the Salue is a Messenger betwixt the Weapon and the Wound; (O admirable capacity of so learned a Gentleman, in his owne conceit to imagine things that are not!) but I say, that as the Sunne-beame is a Messenger betwixt Heauen and Earth, so is the beame of the viuifying and incorruptible Spirit, in the inward man, which is his Heauen, vnto the blood, which lyeth hid in the Oyntment; no other∣wise then the graine of Corne in a good and fertill earth, receiueth the viuifying comfort of the Sunne∣beames, by which, after putrifaction of the graine, it doth, by a magnetick power, draw the little soule, now at liberty, vpward towards his Foun∣taine of life, from whence it descended the yeere before, for the multiplying of the graine. But be∣cause it is hindred by his elementary body, it re∣maines houering in the ayre, and by sucking down from aboue more of his like, it multiplyeth from one graine vnto a great many. Is it therefore im∣possible, that the like might happen betweene the beame issuing from the body, and the corrupted blood in the Oyntment, the small Atome of life, by 〈◊〉〈◊〉 of the dead blood arising, and with∣out impediment of his vnctuous earth, sucked by little and little vnto his Fountaine of life? But be∣cause all this is liuely expressed in mine answer vnto the very selfesame obiection, made in the first

and second Chapter of the second Member of this Treatise, I will refer the Reader vnto those places, where he shall finde all the Contents of this his in∣sufficient Confutation answered, his Sponge tho∣rowly squeesed, and all his rancor and venom pre∣tended against this my Text, quite crushed out, and annihilated.

Then he proceedeth thus: The Sunne is called quasi solus, as bauing no peere, no creature working like it; but the Doctor like another Archimedes, &c. Good Master Parson, semper excipio Platonem. That incor∣ruptible Spirit, which (as the Sonne of Syrach tel∣leth * 1.236 vs) was created before all things, must be excep∣ted. Doe you marke this, Sir? For I told you, that your Sponge, in the inquisition of this text, would haue but Iack Drummes entertainment. I hope you will not preferre the visible Sunne, either in glory or actiuity, before this Diuine Spirit, which giueth it glory and actiuity. What? The creature before the Creator? The matter before the forme? The Patient before the Agent? Is this Master Parsons good diuinity? Or doth Philosophy teach him thus much? Whatsoeuer Tully telleth vs, that this is reuer â solus in mundo actor. It is certaine, that it * 1.237 was this Spirit, which put his Tabernacle in the Sunne of Heauen, and by it only the Sunne liueth, moueth, and operateth, here below, and there aboue; and it is one and the same Spirit, which imparteth vnto all creatures, and consequently vnto vs men, the spirit of life, by which we liue, moue, and haue our being. * 1.238 It is he, that hath reciprocally put his Tabernacle in man, as well as in the Sunne: and therefore are

we termed the Members of Christ, and Temples of the * 1.239 Holy Ghost. Whereby the wisdome of Master Foster, nay, of a Christian Diuine, may bee well skanned and discerned, in saying in his text: But D. Fludd, like another Archimedes, can make one working, by sen∣ding forth beames like it, &c. No verily, I will not be so bold, to ascribe vnto my selfe, that which be∣longeth onely vnto God my Creator: howsoeuer Master Foster would ascribe it to the Deuill.

Concerning the full answer vnto this his Con∣futation, I referre you (as is said) vnto the second Member of this Treatise.

I will proceede now vnto the greatest assault, wherein his Sponge rubbeth very hard against my Text, but preuaileth no more then they which goe about to wash away the colour of a Black-moore: It will proue, I hope, a meere labour in vaine.

CHAP. VI.

How, contrary vnto our Spongy Cabalists intention, it is proued first, that euill spirits may contaminate and alter into their nature the aëry spirit of man: as also that Deuils haue aëry bodies allotted vnto them in their creation: Lastly, the mutability and vnconstancy of the Consutor in his mayne Argument is discouered.

Doctor Fludds Text.

FRom hence therefore ariseth that secret combination and vnion, which is made betweene the euill spirit and the Cacomagicians or Witches, by the which foolish men 〈◊〉〈◊〉 filthily deceiued by the Deuill, whereupon the Deuill

or malignant spirit, by the alluerment of such a reward, doth accomplish the will or desire of the witch. And here∣upon a compact is made betweene them, namely, that the spirit, in what shape soeuer, may sucke daily a portion of blood, whereby the spirit lurking in the blood of the Magi∣cian, may be made of one nature and condition, with that of the malignant spirit; and so his spirit was conuerted into a 〈◊〉〈◊〉 condition, whereby it is impossible for him to depart from the worship of the Deuill.

Master Fosters Collection from the Text.

That there is such a sympathy betwixt the blood in the body, and the blood drawne from the body, it is most eui∣dent by the example of witches. The Deuill sucketh blood from them; this blood remaining with the Deuill, partici∣pates of his maligne nature, and hauing recourse by the spi∣rits thereof, vnto the Witches body, maketh all their blood sympathise with that the Deuill hath, and so the blood changeth the Witches nature, and they become maligne and Diabolic all.

Here againe you may see, that hee wresteth my Text beyond his true intended sense. But I will yeeld him his desire: and will please the Gentle∣man in his humour.

The act of his neate wiping Sponge vpon this Text.

The Doctor proueth it by the example of blood, sucked * 1.240 by the Deuill from Witches; which remaining with the Deuill, and sympathising with the blood in Witches bodies, changeth their nature, and mak•…•…s them become maligne and Diabolicall. O profound example! Here Master Do∣ctor,

〈◊〉〈◊〉 a ground of his Argument, which neither true philosophy, nor orthodox Diuinity will giue vs leaue to assent vnto. The Witches blood remaining with the blood-sucker the Deuill, sympathiseth with the blood of the witches body. How can this be? How can blood, a sub∣stance corporeall, remaine with the Deuill incorporeall, &c?

Here this his Sponges validity is squeesed out.

O wonderous wit of our Sponge-bearer! O light * 1.241 and spongy vnderstanding of so weighty a concep∣tion! But if indeed Angels (as he saith) were in∣corporeall, how could meate and drink, a substance corporeal, remaine with the Angels which Abraham entertained? if they were incorporeall, or if they as∣sumed bodies accidentally, could they eare and drinke with them naturally? or was Abraham so senselesse to offer counterfeit shapes, meat and drinke? Surely a man so profound in diuine my∣steries, would not haue beene so absurd, as to haue offered them his food, if he had knowne that it would not naturally haue nourished them. The same absurdity might iustly haue beene imputed vnto Lot. Verily, it is aboue the reach of World∣lings to scan rightly, or discouer iustly this doubt. But suppose it be granted, that Angels and Deuils be not corporeall, but spirituall creatures; yet he confesseth elsewhere, that the Deuill can indue and put on an organicall body: namely, of a man, a Dog, or Cat, and consequently those Angels indu∣ed humane shapes. I pray you, when a squirt, or syrynge, or boxing glasse draweth, is it the organ, or the spirit in the organ that draweth? Man ope∣rateth

not with his body, but with the inward spirit; neither doth blood act any thing of it selfe; but by the occult viuifying spirit, which acteth in it. Mans throat and tongue serue as organs of voyce; but it is the Spirit that acteth. If the Deuill enter into a body, as he did into the Swine, and humane bodies; did he not make vse of the or∣ganicall voyce of the Beast, and those men to speak vnto Christ? But it was the spirituall act of the Deuill, which did mingle it selfe with the aëry spirit of the Beast, and man possessed and made it to answer, according to the will of the Agent; so, I say, that by the ayde of the creatures mouth and spirit, which it indued, it did suck the blood; not that the blood in his grosse nature did abide with the Deuill in his spirituall substance; but I say that the spirituall substance in the blood, which partici∣pates of ayre, is easie to ioyne and make an vnion, by the contract with that of the Deuill: euen as we see, that Amber, when it is burnt, sendeth forth his spirit, which vniting or mingling it selfe with the ayre, infects it with his odoriferous nature, and so there is an actuall communication made betweene the ayre and the fume, betweene the spirit of the one and the other, betweene a Priuy-house, or pla∣guy Botch infecting, and the spirit of the ayre infe∣cted, the which ayre communicateth also that in∣fection vnto the spirit of the smeller. Againe, doe we not see in one infected with the plague, that first it was a corrupt spirit, which by the virtuall contact ofit, did infect not the blood onely; but the inuisible spirits in the blood? And doe we not

see also, that the same inuisible spirit so infecting, doth inuisibly also infect the inuisible ayre about it; and though it be in part exspired out of the bo∣dy and blood; yet it hath such communication with the blood; that for all that the inuisible fume infecteth abroad, not leauing neuerthelesse his per∣secution at home. If therefore the Botch of the Plague in one man (which the Prophet Abaku' ter∣meth the Daemonium, or Deuill of the South) doth in∣fect the spirituall blood of another, it is not the bo∣dily Botch that doth it; but the infected spirit in it: The corporeall Bo•…•…ch therefore we compare to the body assumed by the Deuill, and the corrupting spirit vnto the Deuill. Wherefore as we see, that after the Botch of the one hath touched the person of another, the spirit easily, by reason of the reci∣procall similitude of them, communicate with one another: so, that although the party that hath the Botch, departeth neuer so farre; yet neuerthelesse the malignant spirit 〈◊〉〈◊〉 with the blood of the last infected, and conuerteth it absolutely into his malignant nature. Is it then impossible that the spirituall maligni•…•…y of the Deuill, by a con∣tactuall sucking of the blood, should contaminate with the malignity of his spirit, the spirit of the blood of the party sucked, and leaue it so infected and changed vnto his owne nature, as the vene∣mous spirit of the Plague into a plaguy disposition? Did not the Deuill worke the very same feate with Iudas his spirit, when it was said: 〈◊〉〈◊〉 Diabolus * 1.242 in cor 〈◊〉〈◊〉 vt traderet Christum, hee sent or put it into the heart of ludas to betray Christ? That is, hee infecteth

his spirit first, and those spirits corrupted his thoughts or vnderstanding: for without the helpe of a medium, the Deuill being expelled from Hea∣uen, can not attempt the heauen of mans vnder∣standing.

But to answer Master Foster at his owne weapon, I meane that quick-sented Gentleman, that so soone can smell a Rat; What doth he thinke, that Deuils haue not tenuia corpora? Yea verily: for he hath for it (as he sayeth) authorities of Scripture, Counsels, Fathers, and Schoolemen to confirme so much. But by the way he saith: The Doctor, who impiously attributes composition in God, dare•…•… falsly attri∣bute corporeity to Deuils. In the first place, M. Foster hath the Deuill the father of lyes for his Foster-fa∣ther, who can both foster and father vntruth vpon any one. But as I haue said before, the simple Frier Marinus Mersennus saith so, namely, because I auer∣red, that the Spirit of the Lord filled and animated the heauenly Spirit, Ergò, (saith he) Fludd maketh God a part of Composition, and therefore Master Par∣son, holding the Friers words as an Oracle, with∣out pondering the sense of the businesse, blunde∣reth out like a Parrat these very words of the Frier: The Doctor doth impiously attribute Composition vnto God. But if I say that God is in composition, I meane it not as a part compounding; but as the sole Compounder in composition. Againe; if he were absent from composition, the word could not be said to be incarnated; nor the Incorruptible Spirit to be in all things; neither could God by the Apostle be said, to be ouer all, and in all.

But leauing this paratticall or parasiticall garb: He bringeth the authorities of Scripture. And what are they? Saint Paul hath this: We wrestle not against flesh and blood, but against spirituall wickednesse, * 1.243 or euill spirits in high places. And therefore Christ said: Handle me and touch me, for a spirit hath not flesh, nor bones, as yee see mee haue;

But Deuils can not be handled: Therefore they haue no bodies.

Here is a stout Argument, because Deuils as * 1.244 they are in their thinne aëriall bodies, cannot bee handled: Ergo, they haue not any corpulency. I would faine know of this acute Arguer, what or∣ganicall body for speech this spirit had, when hee in reciprocall words and speech did tempt our Sauiour? Doth he thinke that the very ayre (which is the externall of the Deuill as shall be proued) is not a spirituall body, when it may be felt, heard, or vnderstood, though not as flesh and bones? Doth not the Apostle make mention of a spirituall or heauenly and thin body, and an earthly or grosse and thick body?

It is most true, that there are some of the Fa∣thers and Schoolemen, who are of opinion, that the Angels are absolutely incorporeal, as Damascene, Thomas Aquin, Denis, and so forth; But there are as many; yea, and more of the learneder sort, who giue a contrary sentence, touching the bodily ex∣istence of these spirits, and say flatly, that an An∣gel is a corporeal substance, and consequently, that Angels may without any error be termed bodily creatures and amongst this number of the Fathers, are ranked Basil, Origen, Gregory, Augustine, Isidorus,

Peter Lombard: and of Philosophers, Mercurius Tris∣megistus, with all the Schoole of the Academicks. And as for S. Augustine, he saith in his Booke vpon Genesis in expresse words; quòd Daemones sunt aërea & ignea animalia: that the Daemons or Angelicall spirits are aëry and fiery Animals, and consequently assigneth vnto them aëry bodies. Againe, he affirmeth in an∣other place, that the Angels had in their creation aëry bodies, to wit, framed and fashioned out of the purer part of the superior ayre, made more apt and proper to act, then to suffer, and hee auerreth that the euill angels were, by reason of their fall, changed, as touching their bodies or externall be∣ing, into the nature of the grosser ayre, that they might be the rather made to suffer the torments of fire. And Fetrus Lombardus saith: Angeli corpora, in quibus hominibus apparent, de summo aëre sumunt, soli∣dam{que} speciem ex coelesti elemento induunt, vt humanis obtutibus manifestiùs demonstrentur: So that it is eui∣dent, that Augustine and he agree in one. Also Basil doth teach vs, what manner of bodies the Angels haue, when he saith: they are thinne, aëry, and pure Spirits. Againe, Arteplius that wise man saith, in his great Key of wisedome, That the externall of the De∣uill is ayre, but his internall is fire. For the which rea∣son he sheweth, that it is easie for him, namely, in re∣gard of his externall or body, to insinuate and communi∣cate with the aëry and bloody spirit in man, and consequent∣ly to engender in him hot and fiery diseases.

But why should we rely onely (as Master Foster doth) on bare Authorities? I will come vnto plaine Philosophicall proofes, to shew and demonstrate,

that Angels haue soules and bodies, or externall and internall. First, you must know, that if they were Identity, that is, of all one simple formall be∣ing, they would be all one in essence with God their Creator, who is called Identitas, or absolute and simple vnity; but for as much as they are com∣pounded of two: namely, of light, which is the beame of God, which they receiue, to informe them and make them creatures, and spirit, which as polished Looking-glasse, receiueth the glory of that diuine light, they are called Alteritas or Alte∣rity, that is, composed of two. And this is most liue∣ly expressed by Saint Denis, when he termeth them Algamatha, that is, most cleare Mirrours, or Look∣ing-glasses, receiuing the light of God. And there∣fore he defineth an Angel to bee the Image of God, the shewing forth of bid light, a mirrour pure and most bright. And Damascen saith: That they are intellectuall spirits, hauing light (as their soules) from the first Light. And Salomon describing the Prince of all Angels (which * 1.245 as Ecclesiasticus saith, was ante omnia creatus) that it was candor lucis aeternae, & speculum sine macula Mai•…•…∣slatis Dei: or the brightnesse of eternall light, and a glasse without spot of the Maiesty of God. Whereby it is eui∣dent, that the Angels internall, and as it were his soule, is the brightnesse of Gods emanation: his po∣lished or pure aëry internall, is his 〈◊〉〈◊〉 body, which receiueth this light. For we must note, That in the beginning Heauen and Earth were made of water, * 1.246 and by water consisting by the Word, as S. Peter speakes. And therefore the whole World was composed of an internall or inuisible, which is the soule or spi∣rit,

animated by Gods Word, and an externall and visible earth and water, which is the body: So eue∣ry creature must needs be compounded of an in∣ternall or actiue soule, and an externall or organi∣call receptacle of that soule, which is the body. Is it not apparent, That when the Spirit of the Lord did * 1.247 moue vpon the waters, the water was the Catholick Patient, and the spirit the internall Agent? For Saint Augustine, super Genesim, saith: Spiritus fereba∣tur super aquas, igneum •…•…s vigorem impertiens, The Spirit moued on the waters, imparting vnto them a fiery vigor or vertue, that is, a viuifying nature; So that the spiritu∣all created Catholick waters, were animated by the spirituall increated Catholick breath, and light of life, whose Spirit in euery creature is the Spirit of life, and therefore their centrall soule: and the creature animated, is the body. Wherefore as the purest, and most spirituall part of water or ayre, is the externall of the Angell; so his internall is the lucid act of Gods Spirit.

Now I conclude thus: If the externall substance of the Angel be ayre (for either it must be of spiri∣tuall water, or else of the substance of God, which is meerely formall, and not materiall) then wee know by the rules of Philosophy, that ayre subtilia∣ted is fire, and againe ayre inspissated is a vapour, a mist, a cloud, and so by inspissation, ayre inuisible becommeth a visible substance; yea, and a bodily vocall organ too, as it appeareth by lightning, the which soule of the cloud, except it haue his cloudy organ, or bodily instrument, will not speake in thunder. We finde therefore out of Holy Writ,

that God is said to speake out of his organic all cloud. And * 1.248 for that very cause, the Text calleth it in one place, latibulum Dei, in another, tigurium Dei, and in ano∣ther, vehiculum & currus •…•…ehoua: so that if leb•…•…ua maketh this organicall Tabernacle of ayre, to vtter vnto mortall eares his voyce (as Scriptures in ma∣ny places doe testifie) it is no sinne to say, that his inferiour spirits haue for their externall bodies, aëry substances, which being granted, what should hinder spirits, by contraction of this their external substances, to appeare when they please visibly, and organically to talke with a person, as the tempting spirit did to Christ? and againe, by an immediate dilatation of the same externall aëry spirit, to be∣come inuisible, no otherwise then a smoake by di∣latation vanisheth, or a cloud, or mist made of a compacted, and thickned ayre, doth oftentimes, without the appearance of any drop of raine passe away inuisibly? Was it not strange, that Christ himselfe that had flesh and bones, should appeare etiam clausis ian•…•…is, and then immediately to vanish? And yet if we consider, that after he was risen, he did put on a spirituall body, euen that body for that cause, could deponere Tabernaculum suum visibile & tangibile, and become by subtiliation and dilata∣tion, as subtile and impalpable, as the voluntie of him, who hath the spirituall body, pleaseth: and so can appeare and vanishat an instant. It is an admi∣rable speculation, to ponder and consider duely, how God worketh in this world by contraction and dilatation, by priuation and position, by dark∣nesse and light, by apparition and disparition, as

we see, when his Spirit moueth from the North; the common ayre is by the contractiue nature of that spirit, turned from inuisibility to visibility, from transparency to opacity, from ayre to Snow, Haile, Frost, Ice: from leuity to ponderosity, from agility and mobility to fixation and immobility. Contrarywise, by his blast from the East or South, the said bodies are altered againe into water, and water into ayre, and ayre into fire, by dilatation, and in conclusion; corporeity terrestriall, into corporeity aëriall or celestiall, hardnesse into salt∣nesse, grossenesse into subtility, opacity into tran∣sparency, fixation into mobility, rest into action, darknesse into light: And to conclude, contracti∣on caused by this Spirit of God, into dilatation, vi∣sibility into inuisibility. What shall I say more? If Angels of all kindes haue their externall from the aëry spirit of the World, and their internall act, from this externall viuifying spirit, in whom is the property of the foure Windes (and therefore the Prophet said, Come, O Spirit, from the foure Windes; * 1.249 whereby he did argue, that this one Spirit, as be∣ing the essentiall actor in the foure Windes, had the properties of the foure Windes in himselfe, by the which he acted all things, whereupon the Pro∣phet called it from the foure Windes) wee ought not to make any question; but that by vertue of that internall act, and the substance of that their externall ayre, they may contract themselues from a spirituall fiery and aëry inuisibility, vnto a nebu∣lous or watery, yea, and earthly visibility, or snowie or Icie nature: especially the grosse, malignant,

and darke spirits: which by their fall, haue indued the grosser ayre, (as Augustine saith:) and there∣fore is Satan called by the Apostle, The Prince of the ayre. And this is the reason, that the Deuill, or euill spirits do in their contraction conuert themselues into solid or firme shapes of man or beast, and ap∣peare in touch to be so excessue cold (according to Master Fosters confession) namely, because the spirit by which they liue, contracting it selfe from the Circumference of dilated ayre, into the Center of contracted earth, leaueth the externall or aëry compacted composition chill and cold like Ice. For it is by his emanation or dilatation from the Center vnto the Circumference, that kindleth na∣turall heate in the externall of euery creature. To conclude against those that affirme that spirits haue no corporeity: It is most certaine, that where there is rarum & densum, thin and thick, there conse∣quently is corporeity either thinne or thicke. For whatsoeuer is in his substance transmutable vnto a thinner or thicker body, must needs bee bodily, though not a visible body. So is a Starre of Hea∣uen called Densior pars sui orbis, that is, The inuisible •…•…thereall spirit or thin body of Heauen, thickned into the visible body of a Starre. So also may fire be conden∣sed into ayre, and ayre into water, and water into earth. And againe, that earth may be rarified into water, and water into ayre, and ayre into fire. For such is the naturall rotation of elements. Now the externall of Angels, must be created of the spiritu∣all substance of the higher world, or not at all: ac∣cording vnto Basils tenor, and consequently it is

bodily, though of a thinner or thicker consistence, according vnto the dignity of the Angell. Doth not also Dauid acknowledge thus much in these words: Qui facit Angelos spiritus seu aëra 〈◊〉〈◊〉, * 1.250 & Ministros ignem vrentem, who maketh his Angels spi∣rits or windie ayre, and his Ministers flames of fire? And therefore it is a shame, that such mysteries as these, which are most apparent to the considerant, should by the ignorant bee derided, and esteemed not workes and operations of the Spirit of God, in the common element of the world, but of the Deuill, and so through their blindnesse mistake euill for good, darknesse for light: of which sort of people * 1.251 the Prophet meaneth in these words: Woe vnto them that speake good of euill, and euill of good, which put darknesse for light, and light for darknesse, that put bitter for sweet, and sweet for bitter. Woe vnto them that are wise in their owne eyes, and prudent in their owne sight.

Thus, iudicious and vnpartiall Reader, you may perceiue by that which hath bene expressed in this Member, how vnable mine Aduersaries Sponge hath beene to wipe away the least tittle of that na∣turall value and diuine vertue, which in my mysti∣call Anatomy, I haue ascribed vnto the Weapon∣Salue. And therefore for all I can see, hee may in∣uent some more substantiall meanes, then is this windie Sponge (an expresse argument of a light braine or fantastick wit) to subuert a Medicine of so weighty an importance, and admirable power in working. Hee must haue, I say, strong Cable-ropes, in stead of a light Sponge, to remoue the foundation of verity; and yet, I feare, they will

cracke too, before they will be able to draw wise men to beleeue, that the good gifts of healing in this Weapon-Salue, should proceed from the De∣uill, and not from God and his benigne mercies, which is the onely giuer of health and goodnesse.

And now I must remember you by the way of one absurdity in our Sponge-bearing Author. For he saith first, that this manner of cure is Diabolicall, and afterward hee seemeth to attribute the effect of it vnto the vrine of man. His words are these:

Doctor Fludds directions are, that the Weapon be left * 1.252 in the Vnguent-pot, till the Patient bee cured, and that the wound bee kept cleane, with a linnen cloth, wet euery mor∣ning in his vrine. Whether this be a fallacy or no, I com∣mend it to the iudgement of those, who are expert in Chi∣rurgery. For let the Doctor be sure to keepe a wound cleane, and I suppose they will tell him, that it will cicatrize with∣out his Weapon-Salue.

To this I answer, that Oportet mendacem esse me∣morem: it behoueth a lyer to haue a good memory. For Master Foster must remember, that in another place he saith, The Deuill doth secretly apply some other virtuall operatiue Medicine, to cure the wound, and delude the in∣credulous M•…•…untebancks, &c. And here he openeth, that the cause of the cure, is the keeping of the wound cleane with the clout dipped in vrine, and applyed not by the Deuill, but by man; saying, That therein alone consi∣steth the cure, without the Weapon-Salue, and he calleth all the cunning Chirurgic all Artists to witnesse, and verifie his words to be true: which being so, what a Gods blessing is become of the Deuils cunning in this Physicall cure? or wherein can it appeare Diaboli∣call?

or how doth he apply any thing craftily to delude the incredulous Mountebanks? Oh the wauering of a tottering braine, to forget his argu∣ment, and vnawares to eate his owne words!

CHAP. VII.

In which this whole Subiect is in few words contracted and abbreuiated.

YEe may perceiue (courteous and well minded Reader) by this which is already told you, that although our Aduersary hath attempted, as the Iewes did vnto our Sauiour, to crucifie, or ra∣ther smoother in obliuion the truth, as well of the Weapon-Salues operating vertue, as of mine ho∣nest endeauours, on the Cacomagicall crosse of slander, and doth offer vnto vs in our Agony, namely, when our reputation lyeth a bleeding, a destructiue or abolishing Sponge, swelling with vineger and gall; I meane, with the sharp sauce of calumniation, and the bitter taste of his vncharita∣ble indignation, in stead of a Christian-like conso∣lation: yea, although (I say) the tempestuous blast of his harsh spirit, hath done his best, to make the reputation of vs both, as it were to suffer ship∣wracke, and to be cast, like another Ionas, into the troubled seas of this worlds censure, where the sourging billowes of various affections, doe stor∣mingly iustle, and as it were, shoulder and with∣stand one another. (For since the maxime is: Quot homines, tot sentontiae, how is it possible to please and

content euery man in his humour?) And though the spongie Leuiathan, or proudly swelling and in∣fulting Whale of Master Foster, did swallow for a time, into his paunch of obliuion, the honour and credit of both this Salue, and me for a season; yet (I thanke my God) he hath imparted vnto me the grace, so to squeese and crush this his prestigious Whale, or deuouring Sponge, which is also an of∣spring of the Sea, that now it is forced euen so to vomit vp againe that truth, vpon this our coast, not a little infected with the incredulity of this manner of curing, as the true Whale did in times past, the Prophet Ionas, vpon the shore of the misbeleeuing Niniuites; that the infidelity and suspition of such icalous persons, as haue beene seduced by our Ad∣uersaries Leuiathan, or spongie Monster, may the easier be abolished, by making the deuoured truth to be reuiued, and as it were, to shine forth, and rise againe, that by the light thereof, all those darke cloudes, which haue begot and fostered such incre∣dulity, namely, the religious veile of Master Fosters worldly policy, the error of his doctrine, and the healing power, which he erroneously ascribeth vn∣to the Deuill, may be discouered vnto the eyes of each wise and iudicious Reader, and that the mis∣beleeuers may with the Niniuites repēt their error, and turne from such Idolatrous inducements, as haue perswaded them, to ascribe the pious and charitable gifts of healing by the Weapon-Salue, vnto the false Prince of darknesse, who through mans error, doth vsurpe vnto himselfe, the title of Prince or Lord of this World, which of right, and

that from all eternity, belongeth vnto the true God of Light, who hath made both Heauen and Earth, and inriched them with all manner of vertues whatsoeuer. But if it shall happen hereafter, that some silly incredulous persons (the appearingly zealous, I meane, without vnderstanding, of which Saint Paul speaketh) shall, like Dogs, returne vnto their vomit: I must then say and confesse, that they doe but according vnto their kinde; and there∣fore are rather to be pittied then enuied: and con∣sequently our Sauiours Words so vnfitly applyed by our Aduersary in his Dedicatory Epistle, are most aptly to be powred out vnto God for these men: Father, forgiue them, for they know not what they * 1.253 doe. For this cause therefore, I chiefly direct this my small Pamphlet, vnto all such, as are vnder∣standingly zealous, and iudiciously learned, be∣seeching them earnestly, to take this short modell of our disputation, into their more mature or riper considerations, and to ponder euery parcell there∣of truely (all partiality being laid apart) in the bal∣lance of their most honest and pious discretions.

Let them examine, I say, in their choycest thoughts, and that seriously, whether this Cure proceedeth from that vertuous gift, which God hath imparted in the creation, vnto these his natu∣rall creatures, and continued it in them, by succes∣sion of generation and multiplication, through his all-sufficient Word, euen vnto this day, or else from the meere act and assistance of the Deuill, whose property soone after his creation, by his fall became to strike, plague, and destroy, and not to

cure, and proue so great a Benefactor vnto man∣kinde. Let them consider the words of the Apo∣stle, affirming, that God operateth all in all: and there∣fore he acteth when he pleaseth, in and by the De∣uill, onely to sicknesse, death, and destruction; but not vnto health and conseruation. Obserue the text of Dauid, auerring, that God by his Word did heale * 1.254 such as were struck with diseases, when they turned vnto him; and doth he not by the said Word cure all? yes verily. For Salomon saith: Hee extended his mi∣sericord * 1.255 vnto the afflicted with Serpents, and sent forth his Word to cure them, euen his Word that health all things. But the Deuill is neither God, nor Gods Word; wherefore I will conclude with this in∣•…•…iolable Argument:

If our mercifull God cureth all things in his benignity, and that by his Word, then the Deuill can cure no∣thing;

But our God, in his mercy and benignity, cureth all things by his Word: Ergò, the Deuill can cure nothing: and consequent∣ly, cannot prestigiously make a shew of cu∣ring, vnder the shadow and pretence of the Weapon-Salue.

The Maior is euident, because if the Word cu∣reth all, then that superior generality concludes all inferior particularities: and therefore all abso∣lute faculty of curing is exempted from the Deuill.

The Minor also is confirmed and strengthned by the foresaid words: first, of the Prophet Dauid: Hee * 1.256 sendeth his Word and healeth them, and deliuereth them from their graues, let them confesse before the Lord his

louing kindnesse, &c. Whereby it appeareth, that it was his louing kindnesse, and not his seuerity and vengeance, which by his Word did heale and cure: For he operateth vengeance in his seuerity or de∣structiue will, by the organ of the Deuill. And then, of Salomon; But the teeth of the venemous Dra∣gons * 1.257 could not ouercome thy Children: for thy mercy came to helpe them, and healed them; for neither herb, nor plaister healed them; but thy Word, O Lord, which healeth all things, for thou hast the power of life and death, and leadest downe into the gates of Hell, and brin∣gest vp againe, &c.

Now I would know, whether it ought to be any true Christians opinion, that the Deuill can com∣mand the misericord of God, and so be Master of his word at his pleasure, as to heale Gods creatures, nay, one framed after his owne Image, for any wicked stratagems cause: I meane, for the gaining of both body and soule of man, from God to him∣selfe? * 1.258 Doth not Iob say: In the hand of God is the life of euery liuing creature, and the spirit of all flesh? To conclude as Saint Iohn doth truely auerre, that in the Word was life; So it is certaine, that all healing and restoring power, is from this viuifying vertue in the Word, and not from the priuatiue power of the Deuill, in whom contrary wise is death and de∣struction. Moreouer, I would haue you to note these words of the Apostle: Now there are diuers * 1.259 gifts, but the same Spirit, and there are diuersities of ope∣rations; but God is the same which worketh all in all; but to one is giuen by the Spirit the Word of wisedome, to another the word of knowledge, to another is giuen faith, and to

another the gift of healing by the same Spirit, &c.

Can any good Christian thinke, that this one Spirit, that onely worketh these things, is the De∣uill? No verily. For in the third verse, the Apo∣stle termes it the Holy Ghost. What shall we say then? That the Deuill doth heale by the gift of the Holy Ghost? or that the holy Spirit will grant the euill spirit his good gift of healing, to deceiue man∣kinde, and to rob God of his right? God forbid: But with iustice giue that vnto God, which belon∣geth vnto God, and assigne vnto the Deuill that property, which was allotted him by his Creatour from the beginning: the first Spirit, from all crea∣tions, was ordained in his office to be a good, viui∣fying, and a quickning Spirit; the latter, a bad, a killing, and a mortifying spirit. For it is said by the Prophet in the person of God: Ego creaui de∣structorem * 1.260 ad disperdendum: I haue created the destroyer to destroy.

I will boldly therefore conclude and finish my Pamphlet, or petty discourse, as I began it, name∣ly, with this religious verse, mentioned in the di∣uine Hymne of the Royall Psalmist, to the honour of God, and disabling of either Deuill, or any o∣ther creature, to worke essentially wonders of him∣selfe, or by himselfe:

Benedictus Dominus Deus Israël, qui facit mira∣bilia * 1.261 solus: Blessed be the Lord God of Israël, who onely worketh wonders.

Or as he hath it in another place:

Confitemini Domino Dominorum, quoniam in aeter∣num * 1.262 miser•…•…or dia•…•…ius, qui facit mirabilia magna

solus: Prayse the Lord, for his mercy endureth for euer, who onely doth great wonders.

And therefore, if the Lord of Lords onely, or a∣lone; then hath he not any mortall man to helpe him: if he alone; then not any Angel of Heauen: and lastly, if it be God alone, and onely; then not any Deuill of Hell; nor Daemon or spirit of the fie∣ry, or aëry, or watry, or earthly element to assist him. For the text saith: It is the Lord of Lords alone; and therefore not any creature to helpe him, or that is able to doe this without him: it is he (I say) onely; and consequently not the Deuill, who per∣formeth wonders; But by euery mans acknow∣ledgement, this manner of cure is wonderfull, for as much as the manner of working in it, passeth the capacity of worldly mens vnderstanding: There∣fore with Dauid I will say:

Benedictus Deus, qui facit tale mirabile solus: and consequently, I may inferre thereupon (and that iustly) Maledictus homo qui diuina falsò attribuit Diabolo.

Wherefore I wish euery zealous and religious person, to haue this inuiolable Motto engrauen in his heart, that by the vertue thereof, he may fright away and banish from his thoughts, all such irreli∣gious perswasions, as would moue him to derogate one Iota or tittle from Gods power, who is Alpha and Omega, the beginning and the end of all things, to arrogate falsly vnto the vilest of creatures, who in himselfe is nothing but what God is pleased that he shall be: of himselfe hath nothing, but what God pleaseth to bestow on him: and by himselfe

can doe nothing: but what God is pleased to act in him, and by him, that he doth, and not any thing else: and therefore, what God will not, that he cannot doe. Let this then be your Motto:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Finis omnium & principium Deus. God is the end and beginning of all things.

And for this reason, Reuchlin in his Booke de verbo m•…•…risico saith:

Omne hominis miraculum, cuius vera & non imagi∣naria deprehenditur substantia, tum grande, tum mediocre, tum minimum, si ordo sacrorum pra∣scriptus obseruetur, referendum est semper in Deum gloriosum, cuius nomen est benedictum in aeternum. Is enim solus est, qui vel seipso, vel delegato, non sine seipso, velper substitutum exseipso, talia facit, qualia demiramur: quorum causam adaequatam scire non possumus, vel quod fiant, vel quod hoc mo∣do fiant.

Euery miracle of man, whose substance is certaine, •…•…nd not imaginary or prestigious, bee it great, or meane, or little, if the prescribed order of Holy Writ bee obserued, is alwayes to bee referred and ascribed vnto one glorious God, whose Name bee euer blessed! For it is hee alone, who either of him∣selfe, or by a delegat, with whom hee is present, or by a substitute of his owne, and from himselfe, that effecteth such things, the true or plaine grounds whereof, and by what meanes they are brought to passe, wee neither can discerne, nor comprehend. Thus farre Iohn Reuchlin.

And therefore in the period of this Treatise I may iustly put home, and allude vnto Master Foster and his Complices, the woe of Isaias, against such per∣sons, which I did mention in the beginning of it, for as much as they presuming too too much on their worldly wisedome, doe mistakingly, and through their blindnesse, ascribe the things of God, vnto the Deuill; the deeds of goodnesse, vn∣to euill; and the effects of light, vnto darknesse.

ISAIAS 5.20, 21.

Woe vnto them that speake good of euill; and euill of good: which put darknesse for light, and light for darknesse: that put bitter for sweet; and sweet for sowre. Woe vnto them that are wise in their owne eyes, and prudent in their owne sight.

I leaue this (worthy and learned Reader,) as I haue said before, vnto thy best consideration, to iudge of seriously and maturely, wishing that in thy iudgement the ballance of equity may be true∣ly proportioned, and not made vnequall by cor∣rupt and vngodly partiality.

Notes

• * 1.1

  Plalm. 49.
• * 1.2

  •…•…ame 3.
• * 1.3

  Marth. 13.
• * 1.4

  Isai, 51.
• * 1.5

  Marth. 18.25.
• * 1.6

  Foster p. 38;
• * 1.7

  Fludd.
• * 1.8

  Foster p. 48.
• * 1.9

  Fludd.
• * 1.10

  Wisd. 12-1.
• * 1.11

  Iob. 10.9.
• * 1.12

  〈1 line〉〈1 line〉
• * 1.13

  Againe
• * 1.14

  2. Pag. 38.
• * 1.15

  Fludd.
• * 1.16

  Foster.
• * 1.17

  Fludd.
• * 1.18

  Foster.
• * 1.19

  Fludd.
• * 1.20

  Foster.
• * 1.21

  Flud.
• * 1.22

  Gassendus fol. 9.
• * 1.23

  Gassendus fol. 144.
• * 1.24

  Fludd.
• * 1.25

  Foster p. Fos•…•…
• * 1.26

  Fludd.
• * 1.27

  Foster.
• * 1.28

  Fludd.
• * 1.29

  Fo•…•… 〈◊〉〈◊〉 p. 4.
• * 1.30

  Fludd.
• * 1.31

  Foster.
• * 1.32

  〈1 line〉〈1 line〉
• * 1.33

  Rom. 〈◊〉〈◊〉.
• * 1.34

  Foster.
• * 1.35

  Fludd.
• * 1.36

  Foster.
• * 1.37

  Fludd.
• * 1.38

  Foster.
• * 1.39

  〈◊〉〈◊〉
• * 1.40

  Fofter.
• * 1.41

  Fl•…•….
• * 1.42

  Foster.
• * 1.43

  Fludd.
• * 1.44

  Foster.
• * 1.45

  Fludd.
• * 1.46

  Foster.
• * 1.47

  〈◊〉〈◊〉.
• * 1.48

  Foster.
• * 1.49

  Fludd.
• * 1.50

  Pag. 10.
• * 1.51

  1 Cor. 1. 12.
• * 1.52

  Psal. 107.〈◊〉〈◊〉.
• * 1.53

  Wisd. 16. Iohn 1.
• * 1.54

  〈◊〉〈◊〉. 14.24.
• * 1.55

  Daniel 4.
• * 1.56

  Esa. 46.10.
• * 1.57

  Iob 23.
• * 1.58

  Psal 33.
• * 1.59

  Psal. 71. 18.
• * 1.60

  Psal 135. 3.
• * 1.61

  Dani. 4.
• * 1.62

  〈◊◊〉〈◊◊〉.
• * 1.63

  〈◊〉〈◊〉. 46. 10.
• * 1.64

  Gen. 50.
• * 1.65

  Rom. 9.
• * 1.66

  〈◊〉〈◊〉. 19.
• * 1.67

  •…•…n 6.
• * 1.68

  Corinth. 8.
• * 1.69

  Psal. 78. 49.
• * 1.70

  Psal. 107. 20.
• * 1.71

  Esay 54. 10.
• * 1.72

  Wisdome 2.
• * 1.73

  Hebr. 2.
• * 1.74

  1 Peter 5.
• * 1.75

  Ma•…•…. 12.22
• * 1.76

  〈1 line〉〈1 line〉
• * 1.77

  Aba. 3.3. Psalme 91.
• * 1.78

  Iob 1.2.
• * 1.79

  Iob 6
• * 1.80

  1 Chron 2•…•….
• * 1.81

  2 Chro. 32.21.
• * 1.82

  •…•…odus 9.
• * 1.83

  〈1 line〉〈1 line〉
• * 1.84

  〈1 line〉〈1 line〉.
• * 1.85

  Isa. 17.22
• * 1.86

  Iob 5.
• * 1.87

  Deut. 32.
• * 1.88

  Wisd. 16. 13.
• * 1.89

  Psalme 91.
• * 1.90

  Psalme 71.
• * 1.91

  Colos. 2.9.
• * 1.92

  〈1 line〉〈1 line〉
• * 1.93

  1 Co. 8.
• * 1.94

  Apo•…•…. 1.
• * 1.95

  Sap. 12.1. Psal. 33, 6.
• * 1.96

  〈1 line〉〈1 line〉
• * 1.97

  Iohn 1. 〈◊〉〈◊〉. 16.
• * 1.98

  Esa. 42. 50.
• * 1.99

  Psal. 104.9.
• * 1.100

  Iob. 34. 〈◊〉〈◊〉.
• * 1.101

  Re•…•…elin. de Art. cab.
• * 1.102

  Wisd. 1.
• * 1.103

  Wisd. 7.
• * 1.104

  E•…•…cl. 1.
• * 1.105

  〈◊〉〈◊〉 Timoth. 6.
• * 1.106

  Psal. 104. 〈◊〉〈◊〉.
• * 1.107

  Psal. 33. 6.
• * 1.108

  Psalme 〈◊〉〈◊〉.
• * 1.109

  Psalme 104.
• * 1.110

  2 Reg. 22.
• * 1.111

  Isai 45.8.
• * 1.112

  Wisd 1.
• * 1.113

  Wisd 12.
• * 1.114

  〈◊〉〈◊〉 9.5.
• * 1.115

  Gen. 9.
• * 1.116

  Leuit. 3.17.
• * 1.117

  Leuit. 17.
• * 1.118

  Leuit. 17.
• * 1.119

  Ibid.
• * 1.120

  Cron. 9.
• * 1.121

  Ibid.
• * 1.122

  Leuit. 3.
• * 1.123

  Leuit. 17. 19.
• * 1.124

  Deut. 12.
• * 1.125

  Deut. 〈◊〉〈◊〉.
• * 1.126

  Deut. ib.
• * 1.127

  Cron. 9 5. 〈◊〉〈◊〉
• * 1.128

  Pim. 12.
• * 1.129

  Wisd. 7. 〈◊〉〈◊〉.
• * 1.130

  Psalm. 104.
• * 1.131

  Psal. 30. 6.
• * 1.132

  Psalm. 41.3.
• * 1.133

  Psalm. 87.7. Psalm. 90.17.
• * 1.134

  D•…•…t. 31. 17.
• * 1.135

  •…•…od 9. •…•…ing 4. •…•…b. Sam. 6. King 10.
• * 1.136

  •…•…n. 6. 3.
• * 1.137

  〈◊◊〉〈◊◊〉. 13.
• * 1.138

  Iob 9.
• * 1.139

  Iob 21.
• * 1.140

  Psalme 〈◊〉〈◊〉.
• * 1.141

  〈◊◊〉〈◊◊〉
• * 1.142

  Iob 36. 〈◊〉〈◊〉
• * 1.143

  〈◊◊〉〈◊◊〉
• * 1.144

  Exod. 15. 10.
• * 1.145

  Exod. 18. 8.
• * 1.146

  Exod. 10.
• * 1.147

  Exod. 10.
• * 1.148

  〈◊〉〈◊〉 144.
• * 1.149

  •…•…zek. 37.〈◊〉〈◊〉.
• * 1.150

  1 Cor.
• * 1.151

  Iudith 16.
• * 1.152

  1 Esdr. 16.
• * 1.153

  Iob 34.13.
• * 1.154

  Cor. 12.
• * 1.155

  〈◊〉〈◊〉 5.
• * 1.156

  Eecles 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.157

  〈1 line〉〈1 line〉
• * 1.158

  〈1 line〉〈1 line〉
• * 1.159

  L•…•… 3. Acts 17. 24
• * 1.160

  Gen 9.
• * 1.161

  Leuit. 17.
• * 1.162

  Numb. 35.
• * 1.163

  〈◊〉〈◊〉. 48.
• * 1.164

  4 King. 13.
• * 1.165

  Psalme 104.
• * 1.166

  Sap 1
• * 1.167

  〈◊〉〈◊〉 Esdr. 16.
• * 1.168

  Iob 9. 6.
• * 1.169

  Iob 9.
• * 1.170

  Iob 11.
• * 1.171

  Psalme 9.10.
• * 1.172

  Matth 18.11.
• * 1.173

  Psalme 34.
• * 1.174

  Luke 22.
• * 1.175

  Marke 8.22.
• * 1.176

  Eccl. 11. 4.
• * 1.177

  Acts 3. & 5.
• * 1.178

  Eccl. 8. 17.
• * 1.179

  I. S. E. C.
• * 1.180

  Act. 19.
• * 1.181

  Acts 17.24.
• * 1.182

  Rom. 12.32.
• * 1.183

  1 Cor. 8.5.
• * 1.184

  Eccl 3.
• * 1.185

  Eccl 7.
• * 1.186

  Ephes. 6.
• * 1.187

  Iob 38. 21.
• * 1.188

  1 Corinth. 12
• * 1.189

  Romans 11.
• * 1.190

  1 Timoth. 6.
• * 1.191

  1 Corinth. 8.
• * 1.192

  Foster.
• * 1.193

  Fludd.
• * 1.194

  Mat. 5.
• * 1.195

  Ibidem.
• * 1.196

  〈1 line〉〈1 line〉
• * 1.197

  Wisd. 16. 〈◊〉〈◊〉.
• * 1.198

  Leuit. 3.
• * 1.199

  Leuit. 7. Leuit. 17.
• * 1.200

  〈◊〉〈◊〉 King. 13.
• * 1.201

  •…•…poc. 6. 9.
• * 1.202

  •…•…en. 4. 10.
• * 1.203

  Psal. 33.
• * 1.204

  Er. k. 37.
• * 1.205

  〈◊〉〈◊〉. 12. 1.
• * 1.206

  Iob 33.4.
• * 1.207

  Iudith 16.
• * 1.208

  •…•…aias 42. 5.
• * 1.209

  Iob 9.
• * 1.210

  Pag. 39.
• * 1.211

  Pag. 42.
• * 1.212

  Foster.
• * 1.213

  Fludd.
• * 1.214

  Acts 17.
• * 1.215

  Foster.
• * 1.216

  Fludd.
• * 1.217

  Sap. 12. 〈◊〉〈◊〉.
• * 1.218

  1. Cor. 12. Wisd. 16. 10.
• * 1.219

  〈◊〉〈◊〉. 16.
• * 1.220

  •…•…ohn 1.
• * 1.221

  Pag. 8.
• * 1.222

  〈◊〉〈◊〉 12. 11.
• * 1.223

  〈◊〉〈◊〉. 16.
• * 1.224

  Foster.
• * 1.225

  Fludd.
• * 1.226

  Psal. 19. Sap. 12. 1.
• * 1.227

  Psal. 〈◊〉〈◊〉.
• * 1.228

  Heb. 1 Iob 26. 9.
• * 1.229

  Iob 28. 25.
• * 1.230

  2 Pet. 3.
• * 1.231

  〈◊〉〈◊〉 4. 12.
• * 1.232

  〈◊〉〈◊〉. 9.
• * 1.233

  Philip. 1. 23.
• * 1.234

  Foster.
• * 1.235

  Fludd.
• * 1.236

  Ecclesiastic, 1.
• * 1.237

  Psal 19.
• * 1.238

  Acts 17.
• * 1.239

  1 Cor. 6. 19. 1 Cor. 12. 27.
• * 1.240

  Foster.
• * 1.241

  Fludd.
• * 1.242

  〈◊〉〈◊〉 13.
• * 1.243

  Foster.
• * 1.244

  〈◊〉〈◊〉.
• * 1.245

  〈◊〉〈◊〉 7.
• * 1.246

  〈◊〉〈◊〉 3.
• * 1.247

  Genes. 〈◊〉〈◊〉
• * 1.248

  2 King. 22. Iob. 22. 15. Psal. 104. Psal. 105. 37. Numb. 11. 25.
• * 1.249

  Ezek. 36.
• * 1.250

  Psal. 104.
• * 1.251

  Esay 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.252

  Pag. 8.
• * 1.253

  Luk. 22.
• * 1.254

  Psal. 107. 20.
• * 1.255

  Wisd. 16. 10.
• * 1.256

  〈◊〉〈◊〉. 107. 20, 21.
• * 1.257

  Wisd. 16. 10.
• * 1.258

  Iob 12. 11.
• * 1.259

  1 Cor. 12.
• * 1.260

  Isaias 54. 16.
• * 1.261

  Psal. 71. 18.
• * 1.262

  Psal. 135. 3.