The vvonders of the load-stone. Or, The load-stone newly reduc't into a divine and morall vse. By Samuel Ward, of Ipswich. B.D.

THE WONDERS OF THE LOAD-STONE.

CHAP. I. Concerning the use of the Load-stone, unknowne in former ages, discovered in these latter times.

THe Learned and unlearned have seene the Load-stone, and tooke it into their hands, many ages agoe; yea as I may say, from the very begin∣ning of the world, the vulgar and meaner sort of people perceived not without amazement, the Vertue which it hath to draw Iron unto it, and

lift it up.* 1.1 The Philoso∣phers disputed subtily a∣bout the forme thereof, and vehemently conten∣ded among themselves a∣bout this, whether it had a Soule or no: Both Hi∣storians and Poets have proclaimed the mysticall and wonderfull nature, the secret and hidden qualities thereof; yet mingling truth with fals¦hood, and adding to their discourses diverse vaine sigments of their owne, so that of one and the same stone,* 1.2 through er∣rors, they made two of a contrary nature; one they called Theamedes, from the Southerne point, an∣other Ma••nes from the

Northerne, but I pray to wha•• good end or pur∣pose▪ when in the meane time they were utterly ignorant of its turning toward the Pole: of its use in Navigation, and the Art of Dyalling, they not so much as dreaming darkly of these things? Surely the Lord of Na∣ture, would have so many acute and Divine wits of Philosophers and Theologues, not to finde out, as yet, such an excellent inven∣tion, and so it lay hid al∣together in the secret bo∣some of natures Majesty, and that for five thousand yeares and more, untill at length after the exhi∣biting of Christ to the

world in the yeare of our Lord, one thousand three hundred or thereabouts. Almighty God of his goodnesse taking compas∣sion uopn Man-kind, did make Mortall men hap∣pie, declaring unto them by Goias Melphitanus, the most usefull and benefici∣all Instrument of the Mariners compasse, by the helpe and benefit of which wee doe now dis∣cover many remote lands, that were unknown here∣tofore, and so procure all kindes of Merchants wares. Wherefore that which is commonly spo∣ken of Aristotles Booke of Physicks, wee may more justly applie to the Load-stone,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that made publike it was, and yet not made known, because that men did not yet understand the secrets thereof. Looke in what manner the Lord of the world, to whom belongs the earth,* 1.3 & the fullnes ther∣of, did give the Load-stone unto the world; in the ve∣ry same māner did he give the world it selfe, and all worldly things, to such as are great and worldly people: Heaven indeed he hath reserved for himself, & for his elect, both An∣gels & men, but the earth he hath given to the chil∣dren of men in generall▪ Concerning possessions & Titles, Lawyers plead in

their Courts, as Divines dispute in their Scholes, concerning the right and Lordship thereof, whether unregenerate persons, since Adams fall, have any right to these earthly things; as also whether this Right be grounded upon Grace or Nature; whether it holds good in Gods Law Court, or only in mans: Let these con¦troversies bee at an end for me; Let the ungodly (if God so please) hold and enjoy their large pa∣trimonies; let worldlings keep to themselves their vaine worldly wealth, so that this bee out of all doubt and question, that the saving, and profitable

use of such things per∣taines onely to them that are good, in the eyes of the Lord, who by Christ, have recovered that, which was lost and forfei∣ted by sinne. And this I suppose to have beene the Apostles meaning in that briefe Epitome of our Magna Charta,* 1.4 the large charter of Christians, where he doth accurately and particularly rehearse, that ample and royall pri∣viledge of the faithfull, excluding all Infidels or unbelievers: All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; All, I say are yours,

yours onely, as touching the true spirituall and Heavenly use of the same, and yee are Christs, and Christ is Gods: So then this good blessing and gift of GOD, is proper onely to those that are good, which gift the royall Preacher doth praise so much,* 1.5 and doth also make opposite to it, vanity, disease, disquiet∣nesse, vexation of spirit, and that toylsome occu∣pation of gathering and heaping up riches, which he notes to be the porti∣on of sinners, & impos'd as a punishment upon them by God, of which he doth else-where complaine: Wherefore is there a price in

the hand of a foole? Seeing he hath no heart or mind that is to say, to receiv'e any profit thereby, or to make any good use of it? Wherefore have wretched Euclio's or Misers, the Usurie of much Money, and the right use but of little?

Wherefore is unmea∣surable Wealth con∣fer'd on the Covetous, which are as greedy as TANTALUS is said to have beene, they being such sparing Di∣stributers of it, and doe abstaine from their Wealth, as if that it were sacred and for∣bidden to bee touched. So likewise, wherefore

have the Prodigall, and wastfull spenders of their Substance, such plentifull meanes, which they to the destruction of their bodies and Soules, doe a∣buse and consume in Ga∣ming and Riotous living? Wherefore have wicked men such excellent en∣dowments inriching their mindes, quick understan∣dings, stedfast memories, happy and fine wits, wher∣by they doe service to Sa∣tan and their own lusts? which S. Augustine did so lamentably bewaile in his Scholer Licentius, a learned and Noble young-man. Wherefore hath God infus'd into their hearts the habits of gra∣ces,

wherefore hath hee with a Liberall hand, committed these heaven∣ly talents unto their trust, if they shall be wrapt up in Napkins, and being wrapt up be hid and pe∣rish, unlesse that over and above, he shall adde unto these another Grace, whereby they may stirre up these graces received; and set them forth to be seene of others, and exer∣cise themselves in them, to the glory of God the giver of all grace, and to the profit of their friends and neighbours.

Vile latens virtus: quid enim submersa tenebris, Proderit obscuro veluti sine remige puppis,

Vel Lyra, quae reticet, vel qui non tenditur arcus.

The vertue that lyes hid is poore and vile, In darkenesse drown'd, what profits it the while? A ship without a guide, to th'Sea that's sent, A Herpe not sounding, or a bow unbent, What profit these?

* 1.6Man is like Iron, saith one, if you use it, it will be bright; if you doe not, it will be rustie and cor∣rupt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not the having, but the using of Bookes, is the meanes to get learning,

saith Plutarch, so may one say of riches.

Quo mihi divitias, queis non concedituruti?* 1.7 Vel mihi da clavem, vel mihi tolle seram.* 1.8

What good have I, of goods not us'd I say? Give me the Key, or take the Lock away.

CHAP. II. Concerning divers uses of the Loadstone, and which is the most excellent.

AS there is a mani∣fold & multifarious use to ••e made of all things in generall, so of every thing in particular, and a great deale of profit that commeth thereby. Yet for the most part that is the least use to be estee∣med of, & to be reckoned in the last and lowest place, which is obvious to the eyes of the behoul∣ders, at the very first sight, is presently discovered,

and doth as it were, of its owne accord offer it selfe to be discerned.

The next and middle∣most is that which is per∣ceived by him that lookes into things more fully, who layeth the object naked before his eyes, and uncovers it, as if a man should unbarke a Tree.

The best and most ex∣cellent use which should be of highest esteeme, is that which is made mani∣fest with labour, by him that doth consideratively weigh all businesses, and piercing through the ve∣ry marrow of the matter, brings all things to exa∣mination deliberately, yet frequently, when hee

hath taken great paines in his Study, after that hee hath beaten his Deske, and bitten his nayles,* 1.9 as he saith, after that he hath powred forth his prayers to the God of heaven, and hath laboriously spent much time in searching the gold Mines of Na∣ture.

Now that I may give light to what I have said by example; children and women, even by the se∣cret instinct of Nature, doe use hearbes for to smell to, and to looke upon. The Apothecaries by the helpe of Art, and experience, doe use the same for the nourishment of bodyes, and for cure of

diseases. Divines having the, Spirit of God for their guide, and Christ for their Teacher, who de∣scribed Gods providence in a lively manner by the example of Lilies, I say, Divines make use of them, to informe mens understandings, and to instruct them in heaven∣ly things; this very thing is more clearely seene in the holy Scripture, where∣of although there be but one sense, yet hath it a threefold use; the first is literall, which is appa∣rent in the outside of the History, the second Tro∣pologicall, which serves for information of manners, the third, Anagogicall,

which doth elevate, the mind to spirituall and heavenly things, but above all, this is most clearely seene in the Load∣stone, the lesse considera∣ble use of it, is knowne to common people of the meanest capacity: It was first found out by one Nicander a Heardsman of Magnesia,* 1.10 when as he fed his Cattle, he observed that the point of his Pa∣storall staffe, and the Hobnailes of his shoes, did stick in a peece of ground where Loadstones were, so that he could hardly get off, but that use is of great account and more excel∣lent, whilst by the helpe and direction thereof

they understand to mo∣tions and progresse of starres, they measure the precious minuts of time, they direct the course of ships, and arrive at the Havens, where they would be. Further the use that is most excellent of all other is, that which (God willing) I shall recom∣mend in that which fol∣loweth, to Christians, and especially to Divines, unto whom it is given of God, for to know and per∣ceive the mysteries of the Kingdome of heaven, and this I trust I shall doe, by raising and stirring up their soules, to a more manifest knowledge of Christ, and to a sweeter

meditation of his Divine grace, through the plea∣sing Contemplation of this marvelous Stone, and by an explication of the hidden properties and operations of it, which I hope shall not be unac∣ceptable: Surely this is the principall and chiefest end of the creatures, that they should be as ladders and wings, wherewith our sou'es going up, and flying above the thic∣kets and dung-hils of this world, may ascend up to heaven more ea∣sily, and come with speed to God their Creator, and indeed God hath engraven some excel∣lency, upon things,

that are of the meanest esteeme, some great∣nesse on things that are reputed least, and some visible foot-steps, of his invisible wisedome and power, on things that are supposed most ob∣scure, he hath imprinted in the Loadstone, I dare boldly say, a lively re∣presentation of himselfe, a remarkeable demon∣stration of his power, a cleare character of his grace.* 1.11 Nature hath beene no where more labori∣ous, then in the Load∣stone, said, that unde∣fatigable Searcher of the Nature of things, and most diligent dis∣coverer of Antiquity.

Either he would have said, or else should have said besides, that nature hath beene no where more mi∣raculous and munificent, no where more mysticall and ingenious, ••o not in Pearles & precious stones in whose candour and splendour, natures Dei••y lyeth hid, after a sort, which shines and gliste∣reth in the sutty colour and blackenesse in this Stone. Many makes Idols of those Gemmes, by loving them too much, and so they are Teachers of Va∣nities and Lyes, as the Prophet speakes; but this stone though dumb, is a master to teach us, bo••h verity and vertue, in many particulars.

CHAP. III. Of the benefit we have by the use of the Loadstone, that shewes us the North, and a comparison of it with Christ.

BEfore that the vertue of the Loadstone, (that sheweth the North) was revealed unto Mariners, it cannot be spoken, with what uncertaine wandrings men were driven about, following doubtfull con∣jectures; how they did indirectly floate here and there, rather then sayle the right way: indeed,

when the weather was faire, when either the Sunne or starres gave their light, they crept about the coasts of the earth, sometimes by the helpe of lights set in high pla∣ces, for their direction, sometimes by the helpe of Towers and Trees, not farre from the shoare, yet not without incredi∣ble anxiety of mind and great danger of shipwrack; but if the heavens were cloudy, if the starres and Sunne were withdrawne out of sight, and especial∣ly a tempest drawing on, they knew not whether to tune themselves, or whi∣ther to goe, with what joy then shall we thinke that

they were fil'd in every part, with what gladnesse may we suppose, that they did triumph, when first this Magneticke Neptune became the guide of their way, which shewing unto them the path they should trace, through quicke∣sands and rockes, they might discerne and di∣stinguish, even in the darkest night, and most cloudy skie, the severall angles of the North, and the South, the East and the West, and might most certainely judge in what coasts of the world, in what Latitude, yea, and wanting but a litt••e, in what Longitude of places they were, as also

into what parts of the earth, and into what Ports they directed the course of their shipping. Last∣ly by the Divine benefit of this Mercury or Guide, it came to passe, that they not staying for the plea∣sant gales of the Wes∣terne wind, did feareles∣ly hoyse up their sayles, and went beyond the Pi∣lars of Hercules, then those Hands, Continents, Nations and Merchants wares, which lay hid, as altogether unknowne, were discovered by us, and often found out, and at length the whole Cir∣cumference of this terre∣striall Globe, was in our memory severall times

sayled about by Francis Drake, Thomas Cavendish, and other noble spirits, which thing in former times, as it was thought impossible, so it was never heard of; Before that the light of the Gospell was revealed unto men, God suffered all people, in the Generations past,* 1.12 to wander in their owne wayes, having their cogi∣tations darkened and estranged from the life of God, by reason of the ignorance and vanity of mind that was in them, for Philosophy doth but de∣ceive the children and Schollers she brings up, and vouchsafeth to be their companion and

guide of their way in pro∣sperity onely, but vanish∣ing as a blazing starre or lightning, in the time of adversity and perplexity, she forsakes them in the shadow of death, and leaves them destitute of comfort; If it asswage their maladies at any time, it never cures them. If it draw a skinne perchance on their scarres, notwith∣standing it heales not with∣in, Christ alone, who is the Light of the world, (the Way, the Life, and the Truth,) delivers those that are his, from wan∣dring and wavering, hee leads them into all truth, reveales unto them, the mysteries of salvation,

laies open the secrets of the old Testament, he alone re∣plenisheth his servāts with joy and peace, that surpas∣seth all understānding, when they are in tribulations & imprisonmens, when they are tormented with fires & racks; he alone brings im∣mortality to light, where∣with he comforts his own people in the point of death, he alone by the light∣some Lanterne of his word, directeth their go∣ings, and their feet in all his wayes, to which they should have well done, if they had taken heed, as un∣to a light that shineth in a darke place, untill the day dawne,* 1.13 and the day∣starre should arise in their

hearts:* 1.14 but because they received not the love of the Truth, that they might be saved, therefore God sent them strong de∣lusions, that they should beleeve lyes, old wives tales, and foolish dreams of Monks. And lastly, that taking rooten Tradi∣tions, leaden Legends, for Oracles of faith, and the blind leading the blind, they should fall againe into the bottom∣lesse pit of errours, where∣in the whole world lay drowned, for some hun∣dred; of years, untill again it pleased the Father of mercies, almost in the same passage of time, wherein he shewed the

use of the Loadstone, to re∣store the light of his Gos∣pell, to dispell the mists of Popery, to discover the deceits of Antichrist, to reforme his Church upon earth, and in con∣clusion to kindle againe the light of his Word, which we doe with all humble reverence, beseech him againe, and againe, to conserve unextingui∣shed untill his glorious comming to Judgement.

CHAP. IIII. Of divers names by which the Load-stone is called, and how that every one of them may most conveniently be ap∣plied unto Christ.

* 1.15—Non sum, Tam lapis, ut lapidi numen inesse putem.

Let all men know, I am not such a one, As thinke there is a God∣head in a stone.

I Am not so sencelesse, as that I should ascribe Divine honour unto a

Stone, or think or speake of it more then it becoms me, or more then ought to be spoken, much lesse that I should make an e∣quall comparison be∣tweene a vile Stone and the Lord of life. Yet I see no impediment, but that I may liken the one to the other in some respects: Especially, because the Lord himselfe doth not disdaine to denominate himselfe a Corner-stone, and those that are his, the living Stones of a Tem∣ple, Now that which hap∣pens to Heroicall spirits, and men that are famous for vertuous Acts, that they obtaine diverse titles for increase of ho∣nour;

because of their di∣vers Dignities, and for their excellent sayings and deeds, the like hap∣pens unto the Load-stone, because of its many and notable vertues and won∣drous effects, that so it might be honoured and adorn'd with divers names, of which there is none, that may not be ap∣plied to Christ by a kind of excellency, and more aptly, then to the Load∣stone it selfe. That name which is peculiar to the English and Dutch, was impos'd upon it, by rea¦son of Leading, directing, and shewing the way; neither can any one just∣ly doubt, but that this

stone was termed a Load∣stone, quasi Leadstone, which name is agreeable to none more appositely then to Christ, who is the way, and guide of the way; who is the Lead∣starre that directeth and leadeth his chosen to the Haven of Heaven. A∣mong names of the se∣cond Ranke, it was also called Magnes, because of the great force and ver∣tue of it, and the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Herculean, be∣cause of the strength thereof, was famillar e∣specially among the anci∣ent Grecians,* 1.16 as also the name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the He∣brewes, a Retinendo, be∣cause of its retayning and

holding of things.* 1.17 Now Christ is the true and onely Hercules, the Al∣mighty which drawes un∣to him all things: Hee a∣lone is so strong, that hee overcomes that strong one the Divell, He deli∣vers his Servants by strong hand, and frees them from bondage; Out of whose hands no man doth pluck, or is able to pluck them. The name A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Aymant, which is usuall among the Greci∣ans or French may be put in the third place. This Stone being so called from its invincible hard∣nes, for it scarce feeles a Sa••e,* 1.18 or suffers any dimi∣nution thereby. And as

Christ is a Load stone to such as disagree, and a cor∣ner-stone to such as be a∣sunder or at variance; So to his enemies or those that wrestle against him, He is an unconquerable Adamant (both which we read in the Encomiums, or prayses of Athanasius) I say he is an unconquered Adamant: No force and assaults of enemies, no not the raging fury of Satan, that roaring Lion and red Dragon, nor the gates of Hell can be able to prevaile against him. The last name is Siderites, which it hath obtain'd from the Iron its ownena∣turall Brother, bred up together in the same Bo∣wells

of their Mother Earth. For Iron is both an object, in drawing of which it delighteth, and a Medium, a meanes or In∣strument whose atten∣dance in drawing, it doth as it were rejoyce to have. In both respects, It is a wonder how Artificially and to the Life it expres∣seth and imitates Christ, who imbraceth us poore meane men, with Bro∣therly love, neither doth he refuse nor is ashamed to call us Brethren. Now as I shall explaine these severall things one by one, and something more at large; no man I sup∣pose, will be so dainty, or so averse from these plea∣santer

Studies, that they shallbe unto him, any oc∣casion of distast or dis∣daine. No man I thinke will be so Atheologicall or void of Divinity, as to make the Load-stone a Stone of offence.

CHAP. V. Of the Load-stones ele∣vating Vertue.

AS all other heavie things, so Iron of its owne Nature goes downe-wards. This, as the eldest Sonne of the Earth, and principall in her Love, tends with a wonderfull and vehe∣ment desire, to the Cen∣ter thereof, as to his Mo∣thers bosome. So that without violence or Mi∣racle, it never ascends

to the Aire, nor mounts to places above. Yet not withstanding, such is the marvelous Vertue of this wonder working Stone, that giving to the Iron but a light touch, and having once affected it, with its love, It present∣ly forsake its common Mother, hastens to the Load-stone with a Swift violent course, and with all possible endeavour, being ready to imbrace it, in the most loving manner that may be. But if it be detayn'd by force of hands or held backe by a string that it cannot touch it; then as it were most vehe∣mently longing to come

to it it moves over a∣gainst it, I have seene (neither did I see it without astonishment) a needle raised up by the Loadstone hanging in the ayre; agai••st its owne nature, lifting up the point there∣of towards the Load-stone, that was plac't above it. I have seene the same needle being artificially plac't upon a brasen Ta∣blet, in the surface of wa∣ter, swimming over to the Loadstone without the••elpe of a corke, from one side of a cauldron to another, and fly∣ing up to it. As I se∣riously considered these Magneticke miracles, and wonderfull works of God;

that came to my mind, which is recorded in sa∣cred Scripture, about the Axe that through ne∣gligence fell downe to the bottome of the River, yet at the Prophets com∣mand, came out of the deepe, and swimmed up, Asalso that so Elisha for∣saking his Oxen, his Plough, his friends and all that hee had, and following Elias without any delay, as his Guide and companion, in a way to him as yet unknowne, As also that which is writ of Peter travelling on foot to his Lord on the waves of the Sea. He that can hardly beleeve these histories, but leavs themto

be beleeved of Jewes and others, let him now take notice of these things, which upon experience, I speake of the Loadstone, let him give credence to me without taking my oath, or at least believe his owne eyes, Magna sui faciunt, per Leviora fidem, Great workes make Affidavit for themselves, by those that are lesse. They are blessed, I doe not deny, who having not seene, doe beleeve; yet notvvith∣standing these sensible helpes of Faith, are not altogether to be despised, which after their manner and mea∣sure, doe further and

strengthen our Faith. Now that some bene∣fit may accrew un∣to▪ us by these things, we must knovv that our soules ever since Adams fall are troubled vvith a vvonderfull drovvsi∣nesse and lumpishnesse the very Heathen Poet crying out, O curvae in terras animae, & caelestium inanes, O soules of men bent to the earth, and voyd ofheavenly things. Saint Bernard complayning, that our soules are be∣come carnall, and in some sort turned into flesh, S. Anselme, like∣ning them to a bird tyed to a ponderous stone,

Saint Austine, to a little Bee, so drowned in aboun∣ance of honey, that it can by no meanes, unwind or spread forth her wings: indeed the huge w••ight of the body lies heavily upon them, the cares of the world doe presse them downe, the lusts of the flesh doe ensnare them, the allurements of plea∣sures entangle them, who shall ease us of this bur∣then? who shall take away these loades, that we may clime up the lad∣der of Iacob with more speed and ease? Who shall give to us the wings of a Dove, that we may flye up to heaven with hast, ••and have our pri∣viledged

habitationthere? Surely, he alone who in∣fus'd into the Loadstone such vertue; Hee alone who drew to him Mathew from the Custome-house, Zacheus from the Tree, Philip from his Chariot, the Eunuch from the Court, that they might follow him by the odour of his Oyntments; Hee who in time to come, shall waken us, though dead in our graves, by the sound of his Trumpet, that as Eagles to a dead body, so we may be gathe∣red to him. To conclude, Hee shall doe it, unto whom no man can ever come, but whom hee shall draw, by his great

vertue, exceeding that of the Loadstone••, Whilst that by inspiring, Hee creates, and by creating inspires, or breaths in∣to the will a new power, life, and vertue.

CHAP. VI. Of the Load-stone com∣municating its Vertue, and Conveying it into the Iron.

AMong the least flow∣ers and precious Stones, there is none al∣most, which hath not re∣ceived some excellent en∣dowment from God, the bestower of all good things; which notwith∣standing it hath received, with this limitation and condition, to reserve it, and to have it inherent in it selfe alone, but can very

hardly communicate it, and transfuse it to other things of the same nature. If you put. Mallowes to Roses, they take none of the Rosie colour, or smell therefrom: If you put aflint or pumice stone to a Saphire or Emerald, they borrow no bright∣nesse thereby. The Load∣stone only inricht by na∣ture, with a special pri∣viledge, triumphs in this, that it can endow the I∣ron, which is plac't by it, with its vertue and power to turne, and which you may more admire, it so endowes an Iron ring with this vertue, that be∣ing next another, it shall impart the same vertue to

that, a second shall do it to a third, and so forward in a long rowe, and as yet, which goes almost be∣yond all belief, it doth not onely these things by apposition or the lightest touch, but also by passing over to it, as it were by a certaine Divine inspira∣tion, onely with this difference, that in a quick passage, the Iron is pos∣sest with Vertue, more weakly, and slightly, and is endewed with a lesse power to turne, but if it stay for some longer time, it receives a greater Vertue, even such as it may draw more strongly, abide in it the longer, and be more hardly lost?

therefore this one, this onely stone, among all other created things, is found worthy, not onely to shadow out, but also to represent to the life, the efficacy of the grace of Christ, and of his ho∣ly Spirit: Though skill in Arts, and Sciences, and Languages, is not attained unto without hard labour, and long ex∣pence of time, yet Christ did in abundant manner, give his holy Spirit, and his manifold gifts unto the Apostles, onely by breathing upon them which they also con∣veighed over to their Brethren, as Philip to Nathanael, Paul to Ti∣mothy,

in a continued course to the end of the World; and surely with lesse labour, not onely by imposition of hands, but also by the shadow of a Body, passing by, and by the Handkerchiefes of the absent. Saul falling by the way into the com∣pany of Prophets, was toucht a little for a while, with a Propheticall Spi∣rit, But Elisha adhering diligently, and insepara∣bly to the side of Elias, untill his ascent, was re∣plenished with a more plentifull abundance of the Spirit, even to a mi∣racle? Those suddaine prayers also, which we call Ejaculations, never

returne from heaven un∣heard, but draw downe from thence some small portion of grace at the least: But if one with Moses, and Elias, should for many daies together watch, and continue, all night in fastings, and prayer, he should be moistned, and refreshed with a more copious mea∣sure of grace, as it were with a great shower.

CHAP. VII. Of the Loadstones attractive Vertue, and of Christ his dra••ing of the Wisemen, Math. 2.

ADmirable truly is the Nature of some created things,* 1.19 but the power of the creator is allwaies greater, especi∣ally in that Stone.

quem nomine Graii Dixerunt Magneta,* 1.20 Lapis mi••o attrahit usu, Quocunque objicitur ferum, tactumque quod illo est▪ Ducit, et hoc itidem veluti Magnesia Causes.

The Stone which Magnes Greeks doe call, A Stone most wondrous above all; Which Iron drawes, and that is much, This Iron drawes other with a touch, As Loadstones doe—

But is not Christ more to be admired then any Loadstone whatsoever? who can deny it? for the Loadstone onely drawes unto it, one thing, and that plac't over against it: Now Christ drawes all things, aswell those that are farre distant, as those which are neere at hand; things that have life, and things without life; things

endued with reason, and things voyd of reason; the Lo••dstone onely drawes Iron; Amber draweth strawes onely un∣to it What doth not Christ draw, whom doth he not draw unto him∣selfe? All things were made by him, all things moving in a circle, or comp••sse, as streames to their fountaines, returne unto him▪: He is the Al∣pha, or the beginning producing: He is the Omega, or the end, redu∣cing all things to him∣selfe.

When I shall be lifted up from the Earth,* 1.21 I will draw all things unto me; So said he long agoe,

speaking p••rtly of his reproachfull exaltation upon the Crosse: p••rtly of his triumphant ascen∣ding to heaven: when he was lifted up, and layd on the Crosse: He drew the Thiefe that was next unto ••i••, and hanging as it were in a Ballance hard by him, a••though he was heavy laden with a Talent and huge burthen of sinne.

* 1.22He drew the Centuri∣on at the same time, and some others who having scene so many demonstra∣tive Miracles at his death, did give Testimony of an admired r••pentance, when they returned into the City, He drew to him∣selfe

the Apostles, that for∣sooke him, and especial Peter, When h•• was ex∣alted by his ascent into the Heavens: what thing, or whom, that were ca∣pable, did he not draw to himselfe? Hee drew Saul when he was cast downe from his horse, speaking to him from Heaven: presently after the Pentecost, He drew o••e while foure thousand, another while six thou∣sand, At another time he drew some others that ioyn'd themselves to the Apostles; And lastly having left Ierusalem he drew the whole Western part of the World: Oh the wonderfull power of

the Crosse: Oh unspeak∣able glory of the Passion, in which there is, both the Tribunall of the Lord, and the Iudgment of the World, and the power of him that was Crucified most evident∣ly to be seene.

Thou Oh Lord, hast drawne all things unto thee; and when thou did'st stretch out thy hands all the day to a people not beleeving, but contradicting thee, then the whole World besides, was sensible of thy praise-worthy Ma∣iesty.

Thou didst, Oh Lord, draw all things unto thee; when in abomina∣tion

of the Iewish wicked∣nesse, the Elements una∣nimously pronounct one, and the same sentence against them: when the lights of Heaven were darkned, when the day was turn'd into night, when the Earth also was shaken with unusuall quakings, and when e∣very Creature denied the use of it selfe, to the ungodly: Oh Lord thou diddest draw all things unto thee, that what was covered in the Temple of Iudea, in shadowed significations, the devotion of all Na∣tions in every place might celebrate in a ple∣nary, and plaine Sacra∣ment,

for now the order of the Levites is more glorious, and Sacred. The annoynting of Priests makes up one Kingdom of every Nation.

As the winde Caecias, drawes to it the Clouds; S•• Christ drew the peo∣ple unto him, Somtimes one Nation, somtimes another: For as this winde alone, which is called Caeci••s, whereof Plinie writes, that it blo••es betweene the South, and the East, contrary to the Nature of other Northerne winds, drives not away, but rather drawes the Clouds unto it: So Christ from every quar∣ter,

and every way doeth call, leade and draw all unto him, I will draw all things unto my selfe, saith he, and not onely so, but every thing that comes unto m••e I will not cast forth.

Our Saviour was glo∣rious indeed, by the conversion of so many, and by drawing such a multitude of people unto him: but at this time, by his drawing of the Wisemen, and their adoring of him, He is become more glorious then himselfe at other times: Oh my good Iesu, draw me also unto thy selfe; Convert me, and I

shall be Converted, o¦therwise no man comes unto thee, unles thou, and the Father draw him.

The drawing of the Wisemen is more ex∣cellent, then the rest, in regard of the Scitu∣ation, or place where Christ was, and of his age, when he drew them unto him, and in respect of the Ma∣iesty, Dignity, and multitude of those that were drawne. First this drawing of the Wisemen is more excellent in regard of the Scituati∣on, or place where Christ was, for indeed upon the Crosse he

drew but one, one that was neere him, one that hang'd by him, one almost fasten∣ed to his side, sixt to∣gether with him: But now in his very Cra∣dle, He drew the Wise∣men, and in them whole Nations, dwell∣ing almost in the ex∣treame parts of the East; He drew them by one Starre, as it were with some trifle, to play withall, as if they had beene inticed to come, as Children are, by those things wherein they delight.

After his ascention into heaven, what won∣der, that from the

Throne of his glory, and the Right-hand of his Father, he drew so many, and draweth to this day: But now, that he should draw from the Stable; how full of astonishment is it?

Secondly this drawing of the Wisemen, is more excellent in respect of his Age: At another time, when he was come to Maturity, and conve∣nient age; He drew to him Fishermen: But now being but an Infant, and as it were, but of one day upon the Earth: He drew unto him Priests, Philosophers, and Kings: This was foretold long

agoe;* 1.23 that before the Child should know his Father, or Mother, the riches of Damascus, and the spoyle of Samaria, should be taken away before the King of Assyria.

As when Hercules be∣ing in his Cradle kil'd (as they say) two Ser∣pents, he was paradven∣ture, a more glorious Conqueror then he was, when being come to riper yeares, he vanquisht in the Nemaean Forrest, a Lyon of huge bignesse: Or when in Erimanthus a Mountaine of Arcadia, he tooke a live, a terrible Boare, that wasted that Border: So Christ was

more illustrious, when he drew to him Kings to adore him at his Cradle, where he was yet a little Child, Then when raining in Hea∣ven, He drew first such as Paul, and afterward such as Constantine was.

Thirdly this draw∣ing of the Wisemen is more excellent in re∣spect of his Maiesty; He drew other persons when he had shewed many Miracles, and was still adding to the number of them, as the Earthquake, the Ren∣ding of Rocks, Dark∣nesse throughout the whole World &c. Now

He hath done a most wondrous work, being but an Infant, very ten∣der, and not able to in∣dure any hardinesse, crying as yet in his Cradle, and should not have been known, un∣lesse the Angells had made him manifest to the Sheepheards; the Starr to the Gentiles, and his crying to Strangers be∣hold here those Peeres, and great Kings of Persia, which otherwise would not confesse themselves to be men, are constrai∣ned to stand before him in a Stable, as it were in a Court: They are forc'd to appeare as upon a day appointed, by the

Summons of a Star as it were an Apparitor, that they should as it were pleade their cause, and become Suppliants in a black mourning habit: He drawes, he constraines them, whe∣ther they will or no: O Loadstone, O thou that drawest, I confesse thou art at this day truly to be admired.

Fourthly, The draw∣ing of the Wisemen was more excellent in respect of their dignity that were drawne, at another time he drew but one Thiefe, or a murderer, the Cen∣turion and some few o∣thers: Then after that, the common people pro∣miscuously,

But now he drawes persons of the highest quality, Philoso∣phers and Kings of the East, they were none of the lowest ranke, they were at least the Embassa∣dors of Kings, or Kings in their Embassadors, if so be we believe not that they were Kings in their owne persons.

Fiftly, the drawing of the Wisemen was more excellent in respect of the multitude that was drawne together with them; at other times he drew but a few, one, or two this day, to¦morow a thousand. But now out of his very Cradle he drew three

Kingdoms together of the Chaldaeans, Arabians, and Sabaeans.

Nam totus componitur Orbis. Regis ad exemplum—

For the whole world is ordered, As by the Ruler it is led.

The common people with equall paces for the most part follow their Kings, Whether they be converted, averted, or perverted: what manner of Child think yee, shall this be? Assuredly, Assu∣redly, there is more then Solomon here. They came indeed from Sheba to Solo∣mon, and brought him gifts, but when he was something aged, and such a one as was well spoken of, for the Fame of his Wisedome. But it was a woman, that came, al∣though a Queene (and one of the Sibills in the opinion of some) yet a woman. But now when Christ was but a Little

Child; lying hid in a Sta∣ble, and compassed about with Straw, in the midst of two beasts, very Fa∣mous men Kings and Chiefe Rulers of sacred things, and Philosophers came with hast, from the furthest parts of the East; as it is probable, that they might know him.

This Child is not one∣ly greater then Solomo••, but now he is greater then himselfe: That is, greater in Glory being but a Child, then when he was come to mans e∣state, a Child he was and tooke our infirmities up∣on him, not through any weaknesse in him or ne∣cessity, but onely accor∣ding

to his owne plea∣sure and voluntarie dis∣pensation; For he did all things both in Heaven and Earth whatsoever he would,* 1.24 and whensoever he pleased.

So then, O Lord thou haste drawne all things unto thee; The whole East with the Kings there∣of. Yea all Nations ••in these three men,* 1.25 whom Saint Chrysostome calls the Progenitous of the Church, whom wee also (not amisse as I suppose) doe terme the first fruits of the Gentiles, or the seed, or the first branches and flowers of the Church among the heathen.

CHAP. VIII. Of the Load-stones at∣tractive Vertue, compared with the power of Ministers and Preachers in converting Soules unto Christ.

IF a free choise in as∣king whatsoever he pleased were granted to any Christian, especially, to a Minister of Gods word; as it was granted heretofore unto Solomon when he had offered a Thousand burnt offe∣rings in Gibeon. What thinke you, ought to be principall and chiefest of

his desires, but that he should receive from God a large portion of that attractive and Load-stone-like Vertue: which in times past he imparted to Peter and Paul, and to the rest of the Apostles, whom he made Fishers of men, by whose helpe he drew to him the world, & converted it. For what can be more acceptable to an Emperour then that he should save many Citi∣zens, and bring many enemies into Captivity? What is more acceptable to a Fisher-man, then that he should draw from the Sea to the shoare, and in∣clude in his Net, a great Multitude of Fishes.

There is a common re∣port and opinion, which is strongly maintained a∣monst the Vulgar, con∣cerning the Fatt of an Os∣prey, that there is such vertue in it, that all the Fishes in a Poole will Swimme to it, and turne their bellies upwards: And, as it were halfe a sleepe, will suffer them∣selves to be easily taken and handled: which if it were true, how diligent∣ly would Fishers inquire for it, and at how, great a price would they pur∣chase it? But Christ is not onely able, but also useth to furnish his Mi∣nisters with that power, & to endue them with that draw∣ing

vertue, whereby they may bring backe to him his wandring Sheepe, that they may gaine straying Soules, and save them∣selves and those that hear them. That they may keepe the Flock commit∣ted unto them in the Faith and Sheep-fould of Christ. Which gift, to whomsoever it is gran∣ted, what greater thing should they desire for themselves,* 1.26 or what may they better envy others?

CHAP. IX. Concerning the Load-stones neglecting of Silver & Gold, but uniting Iron un∣to it selfe, compared with Christ passing by the Angels, as not regarding them, but electing men.

GOld and Silver, what are they else, but the Monarchs of this Sublunary world, com∣manding the rest of all the Mettalls after the fashion of King and

Queene, whose compa∣nions and Peeres, are those Stones which are called precious? Brasse and Tynne are of an inferiour Ranke, as it were of the order of Knight-hood. But Lead and Iron are the meere vulgar sort. With that an unreasonable love of Gold and Silver doe men burne? And how much are precious stones estee∣med with Princes and great ones? Gemmes and Peares, in what ho∣nour and estimation are they held? For they have their Splendour as the rest of the Met∣tals, whereby they may al∣lure the eyes of beholders

and bewitch their minds. Iron, in the meane time, because it hath noe bright Colour, and is of little e∣stimation, is disregarded by all in comparison of all other Metalls, and is every where sold for litle, it is troden in every place almost under feet, and hath but the lowest place and rank, amongst all those Metalls all which notwithstanding, the Load-sto••e altogether de∣spising and counting as nothing, the other Met∣tals which are so bright and excellent in their owne nature, hath made choise of the Iron above them all; which it drawes unto it with a violent and gree∣dy

affection, which it im∣braceth with a strait bond of love, whose com∣pany and union it onely desires, of whose friend∣ship and neighbour-hood, it is wondrously glad, of whose fellow-ship and service it doth perpetual∣ly make use, and as coun∣ting it an honour, would be term'd by the name of Siderites which is deriv'd from the Iron.

You which admire this excellent sympathie, cast your eyes, upon the love of God towards man, and upon our Election: the Angels that fell likewise, if they be compared to us poore men, what won∣derfully glorious crea∣tures

are they, what no∣ble Spirits, whose know∣ledge how many degrees goes it beyond our blind∣nesse? whose power, ••ow fa••re doth it exceed our weakenes? whose honour & dignity, how much doth it surpasse our obscurity and meannes: But Christ our Lord, did not take on him the nature of th••se, but pas∣sing by them, as they lay in the Lake of sulphure & prison of hell, Hee ele∣cted us poore vvormes, even dust and ashes, H••e lov'd us vvretched crea∣tures. He vvas made o•• a vvoman, bone of our bone, flesh of our flesh, Hee carryed up the hu∣man•• nature above the

Cherubins & Seraphins, and made it to sit in the heavenly places, to be adored of Angels and Archangels. Hee hath adopted us, and made us the sonnes of God, that we should be ••eires, yea coheires vvith him. Hee hath made us partakers of the Divine Nature, of grace and glorie. Who would not here crie out vvith Saint Chrysostome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Behold the love of our Lord toward mankind, doe not thinke this to be a thing of small moment or value, it being in∣deed a thing to be won∣dred at, and full of asto∣nish,

And I taking this often into my consi∣deration, do•• conceive and imagine great m••t∣ters, as touching man∣kind. Doe you also my brethren, see your cal∣ling, how that not many vvise and mighty accor∣ding to the flesh,* 1.27 not ma∣ny sprung of illustrious Progeny, but God hath chosen the base and foo∣lish things of the world, that he might confound the wise.

CHAP. X. Of the Loadstones in∣differency, and of a Chri∣stians not respecting of per∣sons.

BEhold ••urther the in∣differency and the not respecting of persons, vvhich may be seene both in the L••adstone, and every true Christian; for the Loadstone doth acknow∣ledge and draw Iron un∣to it, as well vvhen it is shut up in a vvooden chest, as in a golden casket, in a leaden sheath as in a silken scabberd.

It is the Iron on••ly which it respects, it regards not the ornament, and cloathing of Iron, what∣soever it be. It is the Iron that it seekes, that it im∣braceth, not the golden trappings or gilding with vvhich it is covered about, wherefore bre∣thren, let us be asha∣med to have the Faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, so that if one come into your company, having a gold ring, or gorgeous at∣tire, and there come in a poore man in vile ••ay∣ment, and ye have re∣spect to him that wea∣reth the gay cloathing,

and shall say to him, sit thou here in a good place, and say to the poore, stand thou there, or sit here under my foot∣stoole, are ye not become Judges that determine perversly? are ye not partiall in your selves? are ye not become Judges of evill thoughts, and make a wrongfull diffe∣rence? Hath not God chosen the poore of this world, that they might be rich in faith and heires of the Kingdome, which he hath promised to them that love him? wherefore, beholding rather, and considering this diffe∣rence, and not respe∣cting of persons, both in

the Lord, and in the Load-stone, be sure to follow both, and preferre before the worldly wise and wealthy, such Christians as are counted ignoble, idiots, poore, and such as are despised of the great ones of this world, choose them onely for your companions, your friends and yoake fellowes in the Lord, love them, and hold friendship with them upon earth with vvhom ye are to live ever∣lastingly in heaven, for this is wel-pleasing and acceptable to the Lord our God, with whom there is neither male nor female, neither Barbarian nor Grecian, but a new

creature in Christ, is all in all.

CHAP. XI. That the Loadstone, drawes a great•• and heavier weight then Jet.

HEE that once saw a Loadstone vvith admi∣ration drawing to it, not onely small remnants and pieces of iron, but also taking up easily, and lif∣ting up from the ground a great and weighty bur∣then thereof; as for exam∣ple, an Anchour weigh∣ing twenty pounds: with what, contempt will hee

behold Jet or Amber drawing strawes unto them, or little motes, and that after they have beene heated by much rubbing; As great, yea a farre greater difference, is to be seene betweene the soules of wise men and fooles, of holy and carnall men, whereof these onely care for, and meditate upon these things which are of great moment, that pertaine to the Kingdome of God, and their everla∣sting salvation; but these seeke after the vanities and trisles of this world. Surely there is no lesse difference betweene them, then there is betweene Merchants that buy wares

of great value, and tri••••e-selling Pedlers, which carry about gewgawes, Pinnes, and Rattles, for children to play withall. Then there is betweene Spiders that catch Flies, and Eagles that pursue after Hares and Heron, then there is betweene fowlers that shoote at Pigeons, and children that follow after Butter∣flies.

CHAP. XII. Of that cleannesse which the Loadstone and the Spi∣rit of Christ require in their object••.

HOwever the Loadstone hath a desire and in∣clination to iron, yet will it not draw it, unlesse it be cleane and pollished, and it vvonderfully loves and affects cleannesse, but hates and loathes filthi∣nesse very much, vvhere∣upon it comes to passe, that if you doe apply it, to the rusty side of an An∣chour, or that which is

besprinkled with dust, ei∣ther it will not at all put forth and exercise upon it the vertue thereof, or very unwillingly and weakely, but if you apply the same Loadstone to a cleane and well polished side, it will greedily draw it with all the power it hath, and will strongly lift it up, most like in this, to the Dove-like holy Spirit, which dwels onely in pure hearts, and cleane roofes, abstaines and flies from them, that are uncleane and foule. The Royall Prophet knew this to his great losse and griefe, who after he had pollu∣ted his body with adul∣tery, his soule with mur∣der,

and both with blood, obtained not the returne and reentry of that Spi∣rit, before that he had cleansed and purged them both with teares and re∣pentance.

Chap. 13. Of the Irons first motions to the Loadstone, as also of the slownes of mens souls in their first comming to Christ, and their readi∣nesse to follow him after∣wards.

THere is a great and manifest difference betweene the first moti∣ons of the Iron to the Magnetick Poles, and all the latter that arise from the first. For at the first touching and drawing, the Iron is rather a Pati∣ent than an Agent; the

Iron indeed is drawne, being untoucht, but approacheth softly and slowly, unwillingly, as it were by violence. Be∣fore the contract, either no friendship at all pas∣seth betweene the Iron and the Loadstone, no respective verticity, or pronenesse to turne to the Poles, or it is so weake, and as it were so soundly asleepe, that it can scarce be perceived by the senses; which be∣ing once stirred up and awakened by the Load∣stones, coupling with it, and breathing upon it, runs of its owne accord, and very speedily, at the command, and as it were

at the least call of the Loadstone. A greater and more manifest diffe∣rence there is, betweene those Arts and motions which go before, and accompany our conver∣sion, and those which follow it, as the fruits and effects thereof; for in those precedent Arts, our will behaves it selfe in an hostile and passive manner: all familiarity with God is not only laid asleepe in us, but al∣so quite dead; neither were we only estranged from him, but also alto∣gether averse, and his e∣nemies, hatefull, and ha∣ting God; but in these slips and sins which are

committed after our conversion, some like things happens to us, as doth to the dust of Iron, long burnt in the fire, or defiled with filth, or cor∣rupted with rust; for the clammy inward moi∣sture of the Iron is cor∣rupted by these, and the strength of it diminished, which as in a sicke bo∣dy is with more difficul∣ty raised up by the Load∣stone; such Iron is hard∣ly drawne by it, neither can it be done in such a distance, nor with such a speedy pace: Now the very same thing hap∣pens to Apostata's, those that sin unto death, and against the holy

Ghost, as to the same I∣ron dust strongly and vehemently burnt in a close Furnace of rever∣beration, where the flame is beaten backe, and so is turn'd into Cro∣cus Martis, as some call it, or calcin'd in red powder, whose inclina∣tion to turne, is renewed by no power of the Loadstone, nor can be revoked by any In∣chantments, as being wholly and utterly de∣formed; So it is impossi∣ble that those who were once enlightened, and have tasted of the hea∣venly gift, and were made partakers of the holy Ghost, and have

tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them againe to repentance.

Chap. 14. Of the Irons slow motion to the Loadstone, when it is far off, and the speed it makes when it approach∣eth towards it.

Iron in the adverse part of a vessell remov'd somewhat far from the Loadstone, turnes to it more slowly, and goes toward it with a softer

motion, but by how much the nearer it ap∣proacheth, by so much the more it hastens its pace, and flies to it more speedily; for the vertue increaseth more and more, and so their com∣ming together is haste∣ned: No otherwise was the condition of those Fathers who lived be∣fore the Deluge, and after, about the time of Moses, who saw before hand the comming of Christ in the flesh, which was to be many ages af∣ter; for they desired his comming in a more lukewarme & languish∣ing manner: but such as lived some few yeares

before his Nativity, as Zacharias and Simeon, and saw the same, as it were, now ready to rise; They were carried to∣wards him with the whole bent of their affe∣ctions, as it were with full Sailes: The same fervent minde, and ar∣dent desire should be in us, who are fallen upon the ends of the world, towards his second com∣ming to Judgement, which is now at the dores: The same minde should be in Christians well stricken in age, whose salvation and glo∣ry is nearer than when they were newly con∣verted and beleeved at

first; no otherwise than as the streame and vio∣lence of Rivolets is much more swift neare the Ocean, than hard by the Fountaine; it is now time (saith aged Zanchius to Sturmius, another de∣crepite old man) that we should hasten from earth unto Christ, to the Star∣ry sky, knowing that we shalbe there very short∣ly with the Lord.

Chap. 15. Of Needles not returning to the Loadstone, and of soules not returning to Christ, without tremb∣ling, after departure from either of them.

IF you place a Load∣stone in a round woodden vessell, as a Mariner in a boat, so that it may freely float here and there at plea∣sure upon the surface of the water in a tunnell, or any large vessell, it will forthwith often∣times turn it selfe round

about together with the vessell, nor will it rest, untill it hath lookt just toward both the Celestiall Poles; from which, if you remove it with force of hands, it will whirle about, as in a circle, with reitera∣ted turnings, nor will it put an end to this trem∣bling motion, untill it hath found againe the same Poles; the like you may see in a Needle toucht with the Load∣stone, which if you shake off from the polar points, will flye about unquietly thorow the severall corners of the Compasse, and of the world; nor will it stand

toward the Poles with∣out some kind of trem∣bling before. God hath put the same condition upon our soules, after that by sinning we have broken away from him, then as Exiles with Cain we wander up & down, here and there, wee are tost with troublesome removals in the land of Nod, that is to say, of disquietnesse; wee passe away our time unprofit∣ably, wee build, wee pluck downe; wee are inconstant, like sick men, wee tumble in our beds on everie side; or, as Salomon, wee vex our spirits with innumera∣ble vanities, not know∣ing

whither to turne our selves, untill at length being perfectly taught, by the Dove-like spirit, we return to the Arkof Noah, that is to say, of rest, wee cast our selves downe trembling, with the Jaylor, at the feet of our Ministers, and learne the song of Da∣vid? Why doest thou cast downe thy self, why doest thou trouble thy selfe, my poore, wan∣dring, wretch••d soule? why doest thou mur∣mur? why art thou so disquieted within me? put thy trust in God, cast thy burden upon thy Saviour, take his light burthen upon thy

shoulders, and thou shalt find everlasting rest:

Per motus varios, & per discrimina mille, Tendimus in requiem, quo mens lassata quiescat, Hanc solam praestat Christus, pax unica nobis, Sola quies alibi, nullam sperare quietem, Pax alibi bellmm est, pacem te poscimus omnes Omnem qui captum superas, & mentis acumen.

Through divers troubles, and through dangers, we Do aime at rest, where soules at quiet be; Our onely peace, our Christ gives only this, 'Tis quietnesse to seeke no other blisse, Else peace is war, we seeke for peace, and it, Which passeth all capacitie and wit.

Chap. 16. Concerning the thicknesse of a Medium interpo∣sed, or a substance pla∣ced in the midst be∣tweene the Object and the Loadstone; not hin∣dring the drawing of it.

OF all the Load∣stones miraculous operations, there is none that makes the eyes of the beholders more a∣stonisht, than that the vertue thereof pene∣trates and passeth tho∣row thick boords, ves¦sels of clay, marble, and

other metals; so that there is nothing so thick or solid, no not gold, which goeth beyond other metals in thick∣nesse; nor wals, nor Brick-chimneyes (be∣leeve mee that have ex∣perience of it) nor the body of the fattest man: There is nothing, I say, the interposition wher∣of may so fence the way, and stop the effica∣cie, and hinder the ver∣tue of this stone, that it shall not move a peece of Iron, or the Needle of the Compasle, and drive it where it plea∣seth, and draw it from whence it listeth: nei∣ther can plates of brasse,

silver, or tin, though ve∣rie thick, hinder and re∣tard, or make slow the attraction of it; That is beyond beleefe,* 1.28 saith St. Austine, which I have learnt of my br••ther and fellow Bishop, Se∣verus Milevita••us, con∣cerning this stone; for he related, that he him∣selfe saw Bathanarius, a Count of Africk, when this Bishop feasted with him, bringing forth the same stone, placing it under silver, and putting Iron upon the Silver; then as hee moved his hand, wherein hee held the stone, under these presently the Iron was moved from above, the

Silver being in the midst, and suffering no∣thing; beneath, the stone was speedily drawne by the man; a∣bove, the Iron was drawne by the Stone; I have declared, saith he, that which I heard from him, whom I be∣leeved, as if I had seene it my selfe. Doe thou also, O Reader, if thou pleasest, beleeve mee without taking an oath, who have seene of∣ten before sufficient witnesses; yea, now as I write these things, do see a Loadstone with these eyes of mine; which, under a table six inches thick, on the

other side of a Brick∣wall, doth speedily turne here and there the Needle of a Compasse upon a table, as also in a little vessell of water, which when I see with mine eyes, and consider with my mind, I doe al∣together cease to won∣der, that no perils were so terrible, no kind of torment so cruell; no, not prisons, fire, or wracks, which could se∣parate the Saints and the faithfull from the love of Christ, or hin∣der them any way, that they should not follow the Lamb whithersoe∣ver hee went, nor cause that they should forsake

the profession of his Name, or defence of his faith; neither doe these things a little increase and corroborate, or strengthen our faith a∣bout the Article of the resurrection, nor do they suffer us so much as to doubt a little, whether the Monuments and Se∣pulchers, whether the depth of sea and land may be an impediment to them that are dead in the faith of Christ, that they may not heare the voice of Christ, and the noise of the Angelicall Trumpet, that they may not rise againe to life, and be speedily gathe∣red together as Eagles

are to the Carkase: And this is the end and scope which that holy Father p••opounded to himselfe in relating these won∣drous t••ings, that by sense he might informe the understanding, and so by a visible mir••cle, make the Article of the resurrection to be cre∣dible.

Chap. 17. Of the wonderfull concate∣nation or chaining toge∣ther of Rings toucht by the Loadstone, as also of the spiritual & admira∣ble concatenation or con∣junction of Christians.

LIke to this, and no lesse wonderfull is

that which S. Augustine in the same place con∣fesseth, that when he saw it at first, he was afraid very much; I saw, saith he an Iron Ring drawne by the Loadstone, and hanged up, then as ha∣ving given its owne ver∣tue to the Iron which it had drawne and com∣municated force unto, the same Ring was put to another Ring, and so hanged that, and as the first Ring did sticke fast to the stone, so the se∣cond Ring did cleave to that former Ring; a third was added in the same manner, and so likewise a fourth, I doe testifie that I saw twelve

of them chained toge∣ther in this order; now the circles being mutu∣ally joyned together, there did hang as it were, a chaine of Rings, not inwardly inwrapt within one another, but fastened one to another outwardly: Who would not be abashed at such vertue, w^ch was not only inherent in the stone, but past through so many things that were hang∣ed, and tyed them toge∣ther with invisible bonds; Gregory Nazian∣zen, who in his life time deserved to be called a∣mong all, by the name of Divine, had a contem∣plation on the like

Chaine, with the like ad∣miration, but with a deeper m••dic••tion, for so he began that Orati∣on, of his which he utte∣red before the men of Consta••inople, when he came first to his Archbishopricke; I can∣not, saith he, but wonder what comes into your minde, as touching my Sermons, for what cause you are ••o taken with our ill pronounc'd and small low voice, having nothing amiable in it, yet you seeme to be af∣fected towards me, in that sort as the Iron is towards the Loadstone, for you do both depend upon me, and also adhere

one to another by mu∣tuall connexion, and all of you depend upon God, from whom & to whom are all things. O wonderfull chain! to be never sufficiently prai∣sed, which is fastened together with most firm bonds, which the spirit of God joynes, which is made not with hand of Art, but by Gods owne finger, more refi∣ned than golden chains, more firme than Ada∣mantine, more precious than those of gems.* 1.29 An Oratour, both of an ex∣cellent spirit & speech, hath enumerated, or ra∣ther excogitated, three allegoricall chaines,

wherewith all the com∣mon friendship that is in the world is joyned together: One of plea∣sure, which he made of roses, violets, and plea∣sant flowers, as if it were a garland provided for Bacchus his feasts: Another of profit, which hee composed of silver and gold-rings: A third of honor, which he framed of gems and pretious stones, all of them but vile chaines, and easily broken. The friendships that are joy∣ned together with these, what are they but bric∣as glasse, or Potters ware, if they be com∣pared to this spirituall,

indivisible, undefiled, immortall chaine. Here is no filthy glue of lust, no sordid cement of a∣varice, no tempering to∣gether of ambition, nor of other ill humors and vices. Only this is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bōd of perfection, which kep those first Apostles and Christians of that truly golden age in uni¦tie among themselves, when all beleevers abi∣ding in the same place, had all things common, they sold their possessi∣ons and substance, and imparted to everie one as hee had need, conti∣nuing daily in the Tem∣ple with one accord,

breaking bread from house to house, eating their meat with glad∣nesse, and singlenesse of heart, praising God, and giving thanks before all the people. Doubtlesse, this Loadstone like chaine of charitie pur∣chased them favour a∣mong the Gentiles, and daily drew brethren,* 1.30 and adjoyned new Con∣verts unto them: which agreement of theirs, the verie Pagans behol∣ding, cried out, See how the Christians love one another, see how they are ready to dye one for another. This is that celestiall and spi∣rituall bond of charitie,

which so straightly bound that Royall and Noble couple of friends, I meane David and Iona∣than, whereof the one loved the▪ other to the death, with a love greater than that of Women, he lov'd him more than himselfe, nay, more than his ••ereditary Kingdome: The life of those two, no age among the Ethnicks ever knew; no Philosophy ever bred the like, in comparison of whose friendship, that of Scipio and Laelius, of Pylades and Oresies, and other couples of the like condition; what doth it deserve to be tearmed but a shadowy carkasse, and counterfeit sem∣blance of a true and vehement love.

Chap. 18. That the Loadstone and our Saviour Christ, effect more by an Instrument, than by their owne immediate vertue.

THe Loadstone, as it is an exceeding marvellous, so is it in a speciall manner, a mysticall Stone, no lesse fa∣mous for secret wayes of working, than for mighty workes; that though it bee the fountaine and principall seat of at∣tractive and elevating vertue, yet doth it, as it were, on set purpose, transferre all the honour of it upon the Iron; for this very Stone being destitute of com∣pany, and by it selfe, drawes little or no∣thing; but armed with Iron, will lift up a huge weight of Iron. I my selfe have seene a Loadstone, which being unar∣med, would scarce take up s••aven Oun∣ces, but cover'd or capt with Iron (as the rud•• of speech use to say) it lif••••d up strongly and easily, two and twenty pounds, r••sembling God in this, who is natures principall workman, and the first mover of all things, who although

he be the Father of light, yet he illumi∣nates this visible world by the Sun, him∣selfe being invisible in the heavens, and (which is our blindnesse and madnesse) not worshipped and praised of many. He doth also redeeme, save and judge men, by the Son of man; he doth dele∣gate or commit unto him a power to supply his roome, both in heaven and earth, whose God-head and Majesty lay hid in the vaile of his flesh, as a light in a darke Lanthorne; insomuch that he was not made manifest, but to his owne peo∣ple, and but to few of them, and that by miracles; who now also hiding him∣selfe in the Heavens, using the Mi∣nist••ry of men, as the Loadstone the help of Iron, cals, drawes, and converts men unto him by a fit Instrument of the same kind, taking his Ministers into fel∣lowship of honour with him; He that re∣ceiveth you, saith he, receiveth me; nay, he passe•• hover, and commits a more am∣ple power to th••m: He that believes in me, shall doe greater workes than I have done. We doe not reade of Christ, that

he converted so many as a hundred at one Sermon; But it is expressed of Peter, Act. 2. That he converted three thou∣sand; which love of his towards man, doth, in a manner, surpasse all his mira∣cles. As it is the greatest Art of Arts, and Artists to conceale their Art and skill, so it is the principall praise and vertue of a good man, to derive praise unto others, himselfe being concealed; Neither is there any thing, wherein men may come neerer to God, than this. Let men admire and praise in Ioah, some one thing, some another, among all his honourable Arts: I never thought that heroicall or noble demonstration or proof of his vertue to be the principall, that he both would and could transfer upon the head of David the glory and Crowne of a Victory, purchast by his owne valour; for the rest of his deeds, he overcame others, in this, himselfe; which was farre more honourable, than if he had triumphed a hundred ••imes o∣ver Rabba and the Ammonites.

Chap. 19. That the Loadstone drawes ten times more weight, by two points or Caps, than by so many severall points by themselves.

NOw will I put you in mind by the way, and that not unsea∣sonably, that the Load∣stone doth transfuse the force and vertue thereof into the Medium, or In∣strument, that it imparts but a small portion of it, to one Cap or polar point by it selfe; but a large and ample vertue

to two joyn'd together. Of which when I tooke experiment, and made triall in a strong stone, and applyed the iron to one of the points, it took up two or three pounds, and that very hardly. But when I had applyed the iron to both toge∣ther, it lifted up two and twentie pounds without any difficultie: so that the saying of Salomon is not only true,* 1.31 Two are better than one; for it they lye together, they sooner have heat; if they fall, the one will lift up his fellow: But also that common say∣ing understood of them that have least know∣ledge,

That forces uni∣ted will become the stronger. For who doth not see & acknowledge, that forces by such uni∣on are twice the stron∣ger; but that they should be ten times stronger, this is both rare and sin∣gular, and to be seene only in these experi∣ments of the Loadstone: That it is no wonder (as Origen observes on the first of Genesis) that God made most things double, and joyned them together by two and two; as when it is recorded in the sacred Histories, That God cre∣ated together the Hea∣ven and the Earth, the

Sun and the Moone, the Man and the Woman; and that Christ sent his Disciples, not one by one, but two and two: That as one foot, or one hand helps another, so they should yeild to one another mutuall helpe, that their forces and purposes being joyned together, they might couragiously and pros∣perously draw living stones unto Christ, and build upon him.

Chap. 20. That those Instruments are more prevalent, and can doe more, which stick closely; than those which stick loosely, to Christ, or the Loadstone.

I Doe not thinke it fit to passe over in si∣lence the great diffe∣rence, that is betweene that armour and furni∣ture, which is tied neg∣ligently to the Magne∣tick poles or points of the Loadstone, and that which is tied to the same more fitly and closely.

For if there be but the least gap or space be∣tweene them, it is endu∣ed with much lesse ver∣tue, and drawes the bur∣den more unsuccessive∣ly, weakly, and slug∣gishly; neither will it lift up half that weight, which it would most ea∣sily lift up, if it were u∣nited and joyned toge∣ther exactly, without the least cleft betweene it, and that which is tied to it. Now this reason is wont to be assigned by Divines, why the manhood of Christ is so anoynted and replenisht with the oyle of the Spirit, above all meane and measure, because it

is hypostatically and corporally united with the Deitie, in such sort, and with such a strict bond, that it cannot be conceived, or expressed by men. Againe, it is rendred for a reason, why those Saints did prevail more with God, who did walke unces∣santly with him, as E∣noch; who unseparably cleaved unto God, as E∣lisha did to Elias, from whose side hee would not depart, no, not for the least distance: As al∣so why amson wrought so many miracles, while hee kept unbroaken the Seale of the Covenant, & his union with G••d,

which being once vio∣lated, and lost by sha∣ving of his haire, he be∣came weake, as other mortall men, and was made a prey to his ene∣mies. Lastly, it is as∣sign'd for a reason, why the chiefest good of a Christian is affirmed to consist in this, namely, with David to cleave to his God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, To be insepara∣bly joyned to God, and to rest upon the Lord with a firme purpose of heart.

Chap. 21. That the Loadstone is bet∣ter arm'd with polished Iron than with bright Gold, and so are Sermons of Divines better fur∣nisht with testimonies of Scripture and solid strength of reasons than with Rhetoricall flowers.

MOreover it is not unworthy of our consideration, that as in the object, so likewise in the Medium or Instru∣ment; the Load Stone doth not so much re∣quire resplendency as

comelinesse, not so much gaudy brightnesse, as cleanlynesse, for it doth not love to bee armed with Gold or Silver, but only with Iron, yet not such as is drossy or ru∣sty, but cleansed and po∣lished; which kind of Ar∣mour, the Apostle, by his owne example, both prescribes and com∣mends unto Preachers, Namely, such as doth not consist in excellency of words, but in demon∣stration of the Spirit and of power, for we are not the Sons or Schollers of Oratours, but of Fisher∣men, as that great Di∣vine said to Libanius the Rhetorician; Neither

must we fight with Car∣nall reasons against He∣reticke, but with strong Arguments to the sub∣version of Towers and strong holds, and to the throwing down of every height that lifts it selfe up against the know∣ledge of God. Where∣fore we doe not so much arme or furnish our Ser∣mons and writings with Poeticall or Philosophi∣call subtilties, as with the Oracles of Scripture, and unresistable strength of reasons, being mind∣full, that the Wals of Je∣richo were blown down and demolisht, Not with Golden or Silver Trumpets, but with

Trumpets of Horne and Rammes Hornes; which things are not spoken by me, as if the Gospel did affect sluttishnesse and stammering, much lesse Barbarismes and Solae∣cismes, But that comeli∣nesse and clearnesse of speech, which Lactanti∣us both commanded to be used, and followed himself: that the Silver∣like or pure Candour of words should include the Golden Apples of Scripture: that sweet∣nesse of speaking should accompany soundnesse and wholesomenesse of matter: that the clothing and trimming of a Theo∣logicall speech, should

not be youthfull, but el¦derly; Not gaudy, but grave and Matron-like; Not painted and effemi∣nate, or wanton and foo∣lish; but naturall, Mascu∣line, perfect and wise; Our Lord drew more to him, being armed with his Crosse, than it may be, he should have done with his Scepter; More with his Crowne of Thornes, than if he had beene adorned with a Crowne of Gold.

Chap. 22. That all the praise of draw∣ing is due to the Load∣stone, not to the Iron, and the praise of good workes to Christ, not to men.

IN that cruell war, of accursed memory, which was heretofore betweene the Church and the Pelagians, it was wont to bee often and very much questioned, To whom the Faith whereby we doe believe in God, and the good workes which we do to

his Glory, should be im∣puted; of whom they ought to be most truely predicated and declared to proceede; whether they were to be ascri∣bed wholly, to divine Grace, or to our free will, or partly to the one, and partly to the o∣ther, an equall division being made betweene both; for if these things be true (saith Pelagius) which you do declare, concerning the selfe power and liberty of our will, that it is altoge∣ther dead and of no effi∣cacy, it followeth, That it is not the man that beleeves, but God, That it is not the man which

shews mercy and is libe∣rall, That it is not hee that bestowes Almes, but God; and therefore surely there is not the least portion of praise or reward due thereby un∣to man, or to be expe∣cted by man. But all things are wholly to be ascribed to God, by whose sufficiency and assistance, all things which we seeme to doe are effected: And this is that strong Argument of which they bragged that no man could an∣swer it; they labou••ed also as much as they could, to do St. Hierome and St. Augustine a spight, and to bring

them into hatred, a∣mong those that were ignorant; which is plain∣ly all one, as if some bo∣dy should stirre up and cherrish such a contenti∣on as this, touching the Loadstone and Iron, To which of these two the power of drawing and lifting up things should be ascribed, Whether we should say properly, that the Iron or the Loadstone doth draw: Now if the power to give sentence should be in the Eyes or outward senses, all th•••••• praise should happen to the Iron, for if you put any weight upon the Load∣stone it falls, but if upon

the Iron wherewith it is armed, it is lifted and held up that it cannot fall, and an ignorant Rustick, being admitted to see, cries out, behold the Loadstone is slug∣gish, drawes little or no∣thing, it is the Iron which doth lift up and draw to it; But on the o∣ther side, if the Judge∣ment of this cause bee commit••ed to under∣standing and reason, all the praise of this power to draw, shall be resto∣red and given to the Loadstone; For a Philo∣sopher and learned Ar∣bitrator concludes, That the Iron doth nothing here, by its owne parti∣cular

powers, but by those of the Loadstone, by the abilities that pro∣ceed from the same. And a man being overcome by the same reason will confesse, that we being wrought upon by God, do performe all those things by divine assi∣stance, which we do ful∣fill as we should, And that all the praise and Glory, of faith and good workes, is to be acknow∣ledged as due unto God; Wherefore this Gordian knot which otherwise seemes unpossible to bee loosed, is easily cut asun∣der, by this strong sword, unlesse a man had rather draw still up and

down the same Sawe of Contention, and length∣en the Cord of strife without end; for I pray, vvhat if one, before men of understanding, should shevv a Loadstone ar∣med or harnessed vvith an Iron Helmet, dravv∣ing to it a huge burthen, vvould not all of them cast their eyes upon the Loadstone, and vvould not they be amazed and declare the vertue of it? on the contrary, vvould they not be silent, and not so much as mutter a little about the vertue of the Iron? Surely they vvould, and that not un∣justly, for if the Iron vvere a living Creature,

endued vvith reason and speech, it vvould most vvillingly breake out in∣to commendation of the Loadstone, and most gladly professe openly, That it could do nothing by its ovvne naturall povver, That the ability vvhich it hath is from a∣nother; That it is but a povver and vertue com∣municated by the Load∣stone, and infused into it no othervvise, than as the Moon must acknovv∣ledge, that she doth not shine by her ovvne, but by the beames of the Sunne; or a vvoman, that she is ennobled by the dignitie of her hus∣band. Hence it was,

that the Apostles, when they had healed a lame man before the doore of the Temple, did so much refuse all popular ap∣plause, saying; Yee men of Israel, why marvel ye at this? or, Why look yee so earnestly on us, as though by our owne power and holinesse we had made this man to walk? The God of A∣braham, of Isaac, and of Iacob; the God of our fathers hath glorified his Son Iesus. Nor did St Paul deale in this case lesse warily and pru∣dently:* 1.32 Not I (saith he) but Christ was mightie in mee, by whose grace I am, what I am: who is Paul?

who is Apollo? who is Cephas? but Instruments and Ministers of God, by whom yee beleeved? Even as the Lord gave to everie man, I have planted, Apollo watered, but God gave the in∣crease. Hee that plan∣teth is nothing, the vineyard is Salomons. He let out the vineyard to vine-dressers, & kee∣pers; a thousand shekels or peeces of silver be∣long to Salomon; two hundred to those that keep the fruit.

Chap. 23. That the Iron, though un∣worthy in it selfe, is en∣nobled by conjunction with the Loadstone, and that wee wretched men are ennobled by our spi∣ritual union with Christ.

THere are everie where veines of I∣ron in exceeding great plentie, shops of Iron are open almost in eve∣••ie village and Coun∣trey-towne; it serves for exceeding many uses of men; but such as are common, and of small

estimation among many, divers kindes of Instru∣ments are made of it, but such as are ordinary, as Horse-shooes, Keyes, Lockes, Nailes, Sawes, Mattocks, Plow-shares, to say nothing of War∣like Slings, Guns, Bul∣lets, and such instru∣ments as are so pestilent unto men, all the honour and dignity of the Iron ariseth and accrewes to it, from the Loadstone, which assuredly confers more Noblenesse upon the Iron, than that Egyptian King, did up∣on gold when he made of his Chamber pots, Graven Images for the gods, which he constrai∣ned

his Noble-men to worship; for Iron being stirred up by the Load∣stone, it can hardly be exprest, how many and what great Commodi∣ties it brings unto men. So that your Alchymists are vaine in this, when they dreame that nature would perfect all other Metalls, by changing them into Gold; for who doth not perceive, that wee owe more to those Needles used in Navigation and the Art of Dialling, than to all the gold and precious Stones, that are any where to be found? as by whose helpe and be∣nefit we procure all

these, and other wares of all sorts; So that it should not seeme strange unto us, that the Iron doth so much desire, goe about, or seeke for to compasse this honoura∣ble match with the Loadstone, that having seene it, as it were, it flies to it with speedy pace, as that by whose comply∣ing, and communicating with it, it becomes so full of wonders and strength. Now to make some use of this; who is so blockish and dull, that beholding and deepely considering these things, doth not with a sorrow∣full remembrance, call to minde that former

wretched estate and condition in which we were borne, as that in which we were vessels of wrath and dishonour, Slaves of the world, of Satan, of our owne fil∣thy lust▪ whose god was their belly, whose glo∣ry their shame, and whose end was damnati∣on? who is so hard and flinty hearted, who can so moderate himselfe, as to abstaine from teares, when he cals to minde how unserviceable he is in performing all duties which are due both to God and man? how un∣apt for any thing, unlesse it be to consume and de∣voure Gods good crea∣tures,

the fruits of the earth, to imploy good houres amisse to fulfill the lusts of the flesh, to treasure up wrath a∣gainst the day of wrath? Who is so frozen and Icy cold, that when se∣riously, though overlate, he thinkes upon, and weighes these things with himselfe that is not enflamed and wholly burnes vvith desire of that heavenly Wedlock vvith Christ, vvhereby he may obtaine t••is fa∣vour not only to be c••l∣led, but also to be the Son of God, Cohei••e vvith Christ, a Citizen and free Denizon of Heaven? What soule is

so brutish and so base, that it had rather vval∣lovv, as yet in flesh and blood, than by the inspi∣ration of Gods holy Spirit, to be raised and lifted up, and be made quicke and fit to under∣goe Spirituall and Ange∣licall duties, vvhereby it may save both it selfe, and also others, and per∣form those good vvorks by vvhich it may attaine everlasting Salvation & the Kingdome of hea∣ven? Who is so deafe and disobedient, that vvill not open his Im∣mortall Gates, through vvhich the King of Life and Glory may enter in, by vvhose entring in,

and dvvelling vvith him, he may be encou∣raged and strengthened to accomplish all Du∣ties?

Chap. 24. A Comparison betweene the Loadstone and other pre∣cious Stones, in respect of vertue and beauty.

GOld hath a Sun-like shining; The Silver a Moon-light bright∣nesse; Brasse and Cop∣per have a sightly yel∣lovvish colour; Tin and Lead have a clearnesse, like that of Quicksilver;

Pearles have their Can∣dour and lightsome smoothnesse, the Dia∣mond hath a sparkling and shining cleare co∣lour, as also other preci∣ous stones have a colour that is most pleasing and lightsome, wherewith they draw unto them, and bewitch the eyes of the beholders; But the aspect of the Loadstone, is like that of rusty Iron, blewish, sad, pale and darke, which notwith∣standing the Lord of Nature hath enricht and endowed with a marvel∣lous inward vertue: in the meane while for o∣ther Stones, he would have their outward

beauty to serve their turnes, besides which, he bestowed nothing upon them, whereby they might procure estimati∣on and honour with men; and surely this or∣der is most excellent▪ this ordinance most just, which in distributing his Gifts, he hath prescri∣bed to himselfe to bee constantly observed, not conferring upon any, ei¦ther all his gifts, or ma∣ny of them, in a supera∣boundant manner; but he imparteth se••••rall endowments to sever••ll things, so that every one of them may have some thing singular, wherein they may be em••••••nt

without either injury or envy of the rest, you may discerne a notable proof and patterne of this or∣dering of things, as in stones, so likewise in men; for in both of them it is rare to find a con∣junction and concord of outward beauty and in∣ward vertue; It is not altogether usuall to have beauty and strength in∣herent in one and the same party: It is difficult to finde a man that ex∣cels in strength of body and prudence of minde; Now beauty and splen∣dour is such an endow∣ment, as doth not lye hid, but is forth with outwardly manifest, and

presents it selfe to the eyes of the beholders; but prudence & strength do not disclose and de∣clare themselves with∣out many Arts and ex∣ercises: you shall meet with many in Histories, that surpassed in beauty, yet were not famous for any excellent Art, for beauty doth effeminate the possessors of it, per∣swades them to be idle, and to take their plea∣sure, as not wanting any other glory.* 1.33 On the contrary, Christ our Lord was a man of sor∣rowes, acquainted with gri••fe, by reason of his suffrings, there was no beauty or bravery in

him, that we should de∣sire him, he was a worme and no man, one who the people made no ac∣count of: But as touch∣ing the fulnesse of his Spirit, he was above the Sons of men, upon whom rested the spirit of wisedome and coun∣sell, in whom were all the treasures of wise∣dome, who by the smell of his good oyntments, did provoke and draw men to come unto him; whose good examples let us alwaies follow; If we have beauty, let us not much regard it, if we have it not, let us not be sorry for it, nor en∣vy others that have it;

let us rather rejoyce for our inward vertues and good workes; Let us cloathe our selves with the silke of honesty, with the fine cloath of Sancti∣ty, with the Purple of Chastity, being so ador∣ned, & trimly set forth, we shall have God for our Paramour, holy peo∣ple for our Imitators or followers,* 1.34 The Angels for our Spectators and praisers.

Chap. 25. That God useth to be more admired in little Load∣stones, and weake Chri∣stians, than in great ones.

THere is as much dif∣ference betweene Loadstone and Load∣stone, as there is be∣tweene man and man. Among those of humane race, the first difference is in vigour, in which respect some are male, some are female: The second difference is in greatnesse, in which re∣spect

some are Gyants, some Dwarffs: So like∣wise there are some stones, great in quantity, but weake in strength; such as scarcely, & verie hardly lift up a weight that is but equall to themselves: Some again are small and little, not exceeding the quantitie of a Filberd, that lift up their weight threescore times, nay, an hundred times multiplyed. God useth to be of greater power in small, than in great things. It is said there is greater life in Emmets than in Ele∣phants, in Dwarffs than in Gyants. If there were some great Load∣stone,

that could lift up its owne weight fiftie times multiplyed; there were some danger lest it should be adored as an Idoll: Among poore people that have but slender possessions, and small abilities, you may see many that ••xcel, and are very famous for godlinesse and holinesse of life, that if any such should be met withall among the Nobles, a∣mong the learned and mightie of this world, hee should be counted a rare wonder; and it were to be feared, lest the common people should imagine him to have some Deitie within

him, and so worship him, as if he were some halfe God. Further, there are manifest to∣kens, by which the stronger and more lively stones are differenced from the weak and slug∣gish. First, that they do finish their taske with more expedition, that they tu••ne more speedi∣ly towa••ds the Poles, that they draw more strongly, & more hard∣ly let goe. Secondly, that they lift heavier burdens with more ease, that they can hold up more nailes and rings. Thirdly, that they have a larger spheare of acti∣vitie; That they can ex∣tend

their vertue to an object more remote and and distant; There are likewise just as many signes, whereby noble and heroical Christians are discerned from those that are luke-warme and vulgar. They are more quick spirited and nim∣ble to performe good works, they goe not a∣bout holy duties, groa∣ning and lamenting, with an ill will, like those kine that drew the Ark, which lowed on the way as they went. Secondly, they can en∣dure the crosse more couragiously, and beare those temptations that are more grievous than

ordinary, like Samson, who without much ado took up the brazen gates on his shoulders. Lastly, they do endevor to win and draw, not one, or two, or a few; but ma∣ny soules unto Christ: for so it is mentioned of Barnabas, that hee was a good man, and that ma∣ny were converted unto God by his meanes.

Chap. 26. All the Circles are found in the least Loadstone, although not in the same largen••sse; and all the habits, though not the same degrees of graces in the least Christians.

THough a Loadstone, which is strong, doth surpasse a weake one in vertue, by many degrees, yet all of them, both strong and weake, doe agree in this; That the two polar points, and so many Tropicall Circles, and one Aequi∣noctiall

are seen in each of them, as they are seen in the Globe of Heaven and Earth. So if you cut some great Load∣into a thousand peeces, there will be none of them so small; but that you may find in it all the forenamed Mathemati∣call Circles; So like∣wise, there is not any Christian of so little faith, of so small stature in Christianitie, but that hee hath received from the fulnesse of Christ, grace for grace, although all of them have not the same mea∣sure, and degree of se∣verall graces; yet they have the same number,

the same seed-plot of all vertues, no otherwise than as the severall members & lineaments of the parents, may be clearely seene in an in∣fant but one day old.

Chap. 27. One Loadstone helps ano∣ther, that is convenient∣ly, or fitly placed by it; but hurts it, if other∣wise: the like happeneth in the familiar enter∣courses, both good and bad, that men have one with another.

IF you gather a thou∣sand flints into an

heap, one flint will nei∣ther receive damage, or profit by another: The case is far otherwise with Loadstones, of which, if you place one by another, or if you cast many of them con∣fusedly into one heap, the one must needs draw either some losse and impediment, or some vertue or benefit from that which is next unto it; for if they doe ac∣cord in respect of the Magnetick rules, and meet in tearms or points convenient, for each ones natures; so that the Southerne point of the one, be disposed to∣ward the Northerne

point of the other, the weake shall be drawne, and cherished, & streng∣the••ed by the strong; But if it be placed in contrarie, and inconve∣nient tearmes, it shall be driven away, and much weakened. There hap∣pens in the friendship and societie of men, something that is like unto this; some good doth alwayes befall to a man by meanes of a good neighbour, and some evill by meanes of an ill neighbour; for wicked••communications corrupt good manners; but good communicati∣ons correct & confirme whatsoever is amisse:

the wicked will fasten upon us some vice or another; but the good and vertuous will infuse into us some vertue; There was a little cloud in the forme of a pillar, which was in the midst betweene the Egyptians and the Israelites, as they travelled in the wildernesse; the hin∣dermost thereof, which was dark and mistie, the Egyptians followed af∣ter; but the formost, which was lightsome and bright, the Israelites beheld▪ Whatsoever thing wee have in us, that is spotted and wor∣thy of dispraise, they which are the children

of darknesse doe imitate that; but whatsoever is excellent and praise∣worthy, that they doe follow, which are the children of light, and led by the Spirit of God.

Wherefore wee must not only take heed with whom we converse, but upon what tearmes and conditions, with a great deale of care in the choyse of our friends, and diligent circum∣spectnesse; unlesse that we be willing to endure thereby a dangerous corruption of manners.

Chap. 28. As the Poles of the Load∣stone have their strength in divers regions, so good and bad men have their regiment or rule in divers ages.

THere is as much dif∣ference betweene the Poles of the Load∣stone, as is between the right hand and the left; for they have a different power in different regi∣ons of the earth: In t••e Northerne parts of ••he world, there is a mani∣fest difference of the

Northerne point; for it lifts up a greater piece of Iron, than the Sou∣therne Pole can doe in the same parts.

In this world the flesh prevailes against the spi∣rit, the body doth here presse downe the soule: The sons of Belial do∣minere in this life, every one hath his place, his government assigned him by God.

Chap. 29. Christ doth diligently purge his floore in that sort, as Goldsmiths doe their Tables.

GOldsmiths have an admirable cunning to cleanse their tables, upon which small dust of Iron is everie where mingled with golden dust, which fall from their files and hammers, as they polish those things which they make: For they carry about on the Table a Loadstone. of great vertue within a

fingers distance, which rea∣dily separates, without any damage, the small pieces of Iron f••om those of gold; when passing by, and leaving the golden, it drawes those of Iron unto it. After the very same manner the Lord shall purge his floore in that great day of judgement; for when two shall be together in one bed, one shall be taken, and the o∣ther shall be left; when two shall be grinding in one mill, one shall be ta∣ken, the other left; for the Lord knoweth those that are his, he shall se∣parate the Goats from the Sheep, and shal win∣now

the chaffe from the wheat. Neither ought it to seem more difficult, or wonderfull unto us, That the severall mem∣bers, and small parts of the deceased, should re∣turne againe to their bo∣dies, than that severall Bees in the hive doe know their cels; that se∣verall young Lambs in a flock doe distinctly knew their owne Dams, and that severall peeces of Iron should flye to∣wards the Loadstone.

Chap. 30. The Loadstone, and Christ together, with their ver∣tue, do impart gravitie, or weight, to those per∣sons and things that are drawne by them.

FUrther, wee may be pleased to note by the way; That the Loadstone, together with the vertues obser∣ved, doth infuse and put a certaine weightinesse into the Iron: For that point of the Needle, which is touched and stirred up, doth plainly

out-weigh that which is untoucht, and is encli∣ned towards the earth: So likewise doth Christ adde gravitie to those vertues, wherewith hee is pleased to endow his Servants: and surely it is no lesse profitable and necessary to the soule of man, than ballasting is to a ship. And although Gravitie is not numbred by Philosophers among the vertues, yet it is the ornament and defence of them all. Now a grave man is hee which is stedfast in his purpose, is firmely fixt upon his intent, as a statu•• or i∣mage upon the base thereof, and without va∣riation

doth alwayes persist in the same mind; neither is hee carried a∣way with every popular wind of applause, nor chang'd into new forms, by any new doctrine or example; as other light vaine men are used to be.

Chap. 31. The Loadstone, for love of the earth, turnes aside from the poles of heaven; as wee also being moved by the authoritie of men, doe of••en times turne a∣side from the truth of God.

WHeresoever the Loadstone doth enjoy a free and naturall motion, there it lookes streight towards bo••h the Poles, the North••rn and Southerne, and de∣parts not a whit from the Meridian; but it

happeneth in many pla∣ces, both of land and sea, that it turnes aside, and goes out of the way, towards some point of the Horizon which is neere to the true Meri∣dian, and departs from the Poles point towards the East & West, which is distant by some de∣grees. This irregularite is by the Mariners cal∣led Variation, it ariseth, and is caused by large, high, and strong Conti∣nents of the land, unto which the Loadstone enclines, whilst that it turnes it selfe to the emi∣nent parts of its mother, the Earth: and forsakes the Celestiall Poles, for

love of them, which Va∣riation breeds a trouble∣som uncertaintie among the Mariners: Not un∣like to that which befals the Pastors and Christi∣an flock, in discussing and determining Divini∣tie controversies; in which as long as they observe the rule of the Scripture, and are not moved from the un∣moveable foundation, and infallible Canon of the Prophets and Apo∣stles, so long do they re∣tain verity▪ & unitie, and peace in the Church; but as soone as they are divided, and earnest∣ly bend their mindes to maintaine particular

factions, and doe joyne themselves to that com∣pany, or Sect of learned men, which excell (as they suppose) in autho∣rity and knowledge, and attribute more to their judgements and opini∣ons, than to the undoub∣ted Oracles of God. Hereupon grow so many schismes, so many here∣••ies, and so many more than civill wars in the Church. Against which mischiefes, no better re∣medy can bee thought upon, or desired, than that they should admit the voyce of Christ, that speaks in the Scripture; for the true and living rule, both of faith and

life of manners and do∣ctrine, and for the Su¦preame J••dge of all doubts: Then they wal¦king according to this rule, there shall be peace in the Israel of God.

Chap. 32. Men are deceived in the estimation of Stones, and other things, while they est••eme of them not ac∣cording to their use, but according to their out∣ward appearance.

IF those things be true which the Romane Ce••••our suppos'd con∣cerning

the valuation of things: That whatsoe∣ver is not profitable for mankind, is too deare, though you pay but the least piece of money for it; That whatsoever is unserviceable, is of no worth, and that which is of no use, is of no esti∣mation; Then surely shall they be guilty of the greatest vanity, that are unequall prizers of things, who with the losse of their patrimo∣nies and large possessi∣ons, do purchase to themselves Gemms and precious Stone••, which bring them no substanti∣all advantage, and can profit them nothing, un∣lesse

it be for superfluous splendour, and outward adorning, whereby no benefit comes, either to body or soule; when in the meane while, they make no great account of the Loadstone, and suppose it worth little, though it be remarkable for so many vertues, and ordayned by nature for so many uses, and ser∣viceable for so many necessary occasions of men: Now if we believe Raimundus, it belongs unto God alone, who cannot encrease within, who wants no inward augmentation and ac∣complishment, to seeke an estimation of himself

in mens hearts; a name and praise by their tongues; and finally that honour & glory which is outward. But that man who only wants in∣ward perfection and the increase of reall good things, the more he seeks that honour which is placed in the brest of o∣thers, the more he pur∣sues after vanity, emp∣tinesse, unprofitable∣nesse, and is by so much more wretched and poore; more remote from solid perfection and blisse; which things if they be examined ac∣cording to the rule of truth, peradventure they may seeme too harsh

and to savour of Cyni∣call a••d Stoicall rigour▪ for it is lawfull and al∣lowed unto men by God himselfe, to se••ke in a moderate way, those things that pertaine un∣to outward ornament; yet profusely to spend such huge sums of mo∣ny, for to procure them, to put upon them such an excesse of price, be∣yond all measure, despi∣sing and contemning those things that are of greater use, and enricht with more indowments: I do not see but that it is extreame folly, if I may not say madnesse.

Chap. 33. Of that Emulation and de∣sire to excel one another, which is among Load∣stones and likewise among Christians.

THere is not any where such mani∣fest concord or discord, no such vehement and irreconciliable envying, either in vegetative or sensitive, nor scarcely in things endued with rea∣son, as there is among Loadstones; they doe so greedily desire the polar point, and goe about to

enjoy it wholly every one to it selfe, after the fashion of Rivalls, that for the obtaining there∣of, they doe expresse ei∣ther wonderfull friend∣ship or hatred among themselves; for if you hang two long pieces of Iron, and sharpe pointed over the Poles of the earth or Loadstone, they forthwith concurre and accord in their lowest points, but in their high∣est points, they avoyd and drive one another away: On the contrary, if they be short and blunt, they will turne one from the other in their lowest points, and as it were mutually kisse

and imbrace one another in the highest. So like∣wise in humane things, the least gaine is such an Apple of contention, or occasion of strife a∣mong the covetous, that because of this, one meane man is ready to hate another: A com∣mon whore is an occasi∣on of contention among the lascivious; That these wretched Miscre∣ants do mutually wound and ••ab one another: Principality and favour of Princes, is an occasion of contention among the ambitious, for which Courtiers doe strive by treacheries and poyso∣ning one of another: In

the meane time true Christians spend all their love of honour, love of pleasure, and love of money another way that they m••y en¦joy Christ, serve him and please him. Peter and Iohn having received newes of Christs Resur∣rection, contended a∣mong themselves, and ran forte together, but the beloved Disciple out ran Peter, and came before him unto the Se∣pulcher, and modestly concealing his name, he did write the History of this holy Emulation: The like fit of contention wa•• betweene Paul and Barnabas, and it m••y be

for the like cause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Such contention is profitable for mortall men. Iacob, that he might take away from Esau the blessing and birth-right, supplan¦ted him by his own craft and his mothers helpe.

Chap. 34. The contrary points of the Loadstone st••ive among themselves, and mutual∣ly ••xpelone another from their subjects; So it is likewise betweene the flesh and the Spirit.

IF one whet a Knife on the Northerne point

of a Loadstone, it re∣ceives hereupon the ver∣tue of the Loadstone, whereby it both drawes and lifts up Iron: But if he shall apply the same to the contrary and Sou∣therne point, the Knife wilbe deprived of the vertue which it had be∣fore, it will be subject to a whirling or turning round, that it can neither draw nor lift up Iron. The like happens to them who doe imitate the vices of those whose manners they doe ad∣mire; and to those who have attentively heard a Sermon, and fervently poured forth their pray∣ers at Church, they con∣ceiving

good motions and intentions upon this occasion, do intend to change their former course of life, and turne to a better; yet falling into the fellowship of ungodly persons by go∣ing into some Stewes or Taverne, they returne by and by, as dogs to their vomit, or as Swine to their wallowing in the mire; as if one after the taking of wholsome meat, should immediatly drinke poyson, or eat Hemlock, or some other poysonous herbe; or ha∣ving washt himselfe in a Bath, should tumble himselfe into the dirt, the end of such people,

is worse than their be∣ginning, having begun in the spirit, and ended in the flesh; for the de∣vill, that envious one, takes from them the wholsome seed of the Word, which had never taken deep root in them, and so poures into them his deadly poyson, whereby he makes them unapt, and reprobate to every good worke.

Chap. 35. As the Needle is betweene two Loadstones, So is one that wavers between two opinions.

AS it is a thing fami∣liarly used among those goers about which do use the art of J••gling, and present merry plays and sights to the people for money, to place in a Cauldron an Iron Nee∣dle, betweene two Load∣stones which they carry hid in their hands, that it runs here and there un∣certainly waving be∣tweene

both, one while following the stone which drawes it unto it at first, another while that stone which drawes it backe, but comes at neither of them, and cleaves to neither: So doth the devill shew the like sports, the like spectacles unto the world, when he turnes those men like a Wind∣mill, with every winde of Doctrine, whom the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, double minded unstable men, tearmed by S'. Cy∣prian, a••cipites palpato••es, hypocriticall dangerous Flatterers and Cheaters of the times, constant only in their inconstan∣cy;

such as Ecibolius was in times past, and of late, the Archbishop of Spala∣to, with others, whose names I spare: Such men as hang betweene heaven and earth, halt∣ing betweene God and Baal one while serving God, another while Mammon; one while imbracing this present world, another while, that which is to come, neither acceptable to God nor good men; whom Carpenter likens to a hungry dog be∣tweene two hares, or to one that runs up and downe betweene two Feasts, one while this way, another while that

way, and so comes at neither of them, but mis∣seth them both.

Chap. 36. Effects of the same love in Christ and the Load∣stone, contrary to their fir•••• actions and demea∣ners.

THe Loadstone is wholly composed of humblenesse & love, breathes out meere love, void of all gall and bit∣ternesse; It was created for the use and benefit of mankinde, and brings no damage or detriment

to any; If at any time it seemes to drive away I∣ron, and expell it, it doth it not out of any pride, nor induced by any ha∣tred; but to this end on∣ly drives it away, that being better affected and disposed in conve∣nient tearmes or points, it may then recall it, and reduce it to itselfe, by certaine windings and turnings. So our Lord who is wholly and only good, as transcendent in love and goodnesse, as he is in greatnesse, who was borne for the salva∣tion of mankind, drew all unto him, he cast not any away that came un∣to him; Hee gave a Re∣pulse

indeed to the wo∣man of Canaan, he chid her, as if she had beene but a dog, yet to no o∣ther end, but that shee might make supplicati∣on unto him mo••e ear∣nestly, hasten to him more vehemently, and cleave to him more closely; and with that minde doth he rebuke those that are his, that he may not punish them: he threatens that he may not smite them; he judg∣eth them in this world, that he may not con∣demne them in the wor••d to come.

Chap. 37. A regenerate soule, and a needle toucht with the Loadstone, are of the same condition; so like∣wise an unreg••nerate soule, and a needle of iron untoucht.

A Needle which is altogether of ••ron, and not toucht with the Loadstone, hath an e∣quall aspect to all the parts of the world and resteth equally in all, as it fals out. If at any time it hath an aspect toward the Poles, and doth rest

towards them, it is only by casualtie, or meere chance, without any in∣stinct of nature, without any proper vertue. But being toucht, and having once received vertue from the Loadstone, then doth it alwaies on∣ly tend towards the Poles, and turnes not a∣side to any other place, unlesse it be overcome with love of the earth, or constrained by exter∣nall force of another: So likewise the meerely naturall, and unregene∣rate soule, is alwayes prone and e••clined to wicked and sinfull Arts. If peradventure at any time it performes any

work materially good, it doth it not out of any set purpose, much lesse by habit, but by hap∣hazard, as they are wont to say, with a blind en∣devour, as one that wants both sight and skill, yet with his dart or javelin hits a Crow or a mark. Now the same soule inspired, in∣structed, and wrought upon by God, doth con∣stantly direct all its acti∣ons to the glory of God; according to the pre∣cepts of vertue, and ac∣cording to the Canon▪ or rule of Gods word; from which scope or mark, if the regenerate man at any time erre by

infirmitie, or by force of some strong tentation, that comes to passe alto∣gether besides his inten∣tion, and against the de∣signe of his will. Hence it is, that the works of carnall, and meerly ci∣vill men, although out∣wardly glorious, and goodly to see to, are lit∣tle acceptable to God: But the works of holy men, though imperfect, and besprinkled with spots, doe not only find pardon, but also favor in Gods sight, and that for Christ his sake, not for any merit of theirs; for God is wont to weigh their workes, not so much by their

acts, as by their ends.

Chap. 38. Of the small estimation and scarcenesse of Load∣stones & Christians, and of their native places.

THere are now abun∣dance of Loadstones in severall places so that their too much familia∣ritie, or frequencie, hath brought them into con∣tempt among the vul∣gar, with whom nothing is counted pretious, but that which is scarce. There is no Region al∣most, no Iron-mine,

wherin Loadstones may not be found; that is to say, common Load∣stones of no note, of no vertue; there are few very excellent, notable, and strong. In like sort there are abundance of men in every place; but few noble, learned, and wise: Of Christians, in name and title, there is no small store, and they are very cheap: But of such as are truly faith∣full, and behave them∣selves as worthy of so great a title; there is a great deale of scarsitie and dearth in all places. If any enquire of the place & Region, where the best kind of Load-stones

are bred? In times past Magnesia did yeeld the most famous, from whence it is ac∣knowledged their name is derived: But now in that place, there are ei∣ther none at all, or such as are very barren in vertue; the ordinarie sort are brought from E••be and Norway; but the best and such as are of the strongest sort, are broght hither from Ben∣gala and China, and from those places that are more than usually hot: It is most certaine, that there is not any particu∣lar Nation or Land, that doth perpetually enjoy this priviledge; but as

it pleaseth the God of nature, he doth some∣times blesse one Coun∣trey, sometimes another with this condition. In like manner at Antioch, in those ancient times, the first Christians ob∣tained both their name and Seat; but in Beraea were the most Noble: England is reputed of late, a most plentifull Island, and most happy Mother of holy and lear∣ned men, yet notwith∣standing God hath his freedome, to honour at his pleasure any other Church with this re∣nowned Praerogative.

Chap. 39. Wee doe not search out the causes of hidden things to no purpose; though we doe it subtilly, yet it is but unprofitably: Di∣vines and Philosophers may more easily, & more successefully find out the effects and use of the same.

IF any one enquire a reason, why I have not as yet produced any opinion of mine owne, concerning the causes and reasons of the wonderfull & secret

effects of the Loadstone; Let him know that this is the cause, For that it seemes to Boetius and o∣thers, not onely very hard, but also ••ltogether unpossible to assigne a certain and determinate reason thereof; Nature would have many things to be hid in the bosome and lap of her Majesty, which it would not have the un••erstanding of man to attaine to the knowledge thereof, and which it hath left rather to be admired, than to be searched out: Yet there want not some who imagine,* 1.35 that the af∣finity which it hath with the Iron, is an evident

and sufficient reason of the Loadstones drawing of it;* 1.36 Others affirme that certaine incorporall and Spirituall evaporations and issues that proceed out of the Loadstone, are the causes thereof; most do fly to that common Sanctuary of Philoso∣phe••s,* 1.37 holding th••t a se∣cret quality, engendred naturally in the Load∣stone, by the spirit that wrought in the compo∣sing of stones, is the cause of it. We poore mortals are not only pur blinde as Owles, but as Moles, we are al∣most quite blind in sear∣ching out the causes of things, we labour in

vaine in these subtill dis∣quisitions, and spend the strength of our wits to no end: How much more uprofitably, and unpro∣sperously▪ have the Schoole men employed their houres and ende∣vours▪ in searching out, and declaring the causes of Go••s election, and mans vocation, whilst they excogitated that the reason hereof was Gods fore-seeing of mens saith, or their works▪ or affirmed that any thing else, out of G••d was the cause of thi•• divine decre••, and distinct••••n or difference made betweene men. T••e mysteries of his

Empire must bee reser∣ved and left unto God, who will not suffer his servants, without pu∣nishment, to look so cu∣riously into the Ark of his secrets; the Beth∣shemites in times past suffered for this pride and folly: Predestinati∣on is an incomprehensi∣ble impenetrable depth, and bottomlesse pit: Some divine mysteries are unsearchable, and cannot be found out, which if God had re∣vealed unto us, perad∣venture hee would have forbidden them to bee published and discove∣red: and surely, men might with greater

commendation and pro∣fit, employ the strength of their wits more ear∣nestly and intentively about those things which pertaine to the practice and use of hu∣mane life, and such as tend to the confirmati∣on, and making sure of our election and calling, than about these things: If a man happens to meet with a fruitfull tree, he neither digs up the earth that is about it, nor uncovers the root; but lookes upon the fruit with longing eyes, and plucks them with greedy hands. And indeed it had tur∣ned lesse to the destru∣ction

of Adam and his off-spring, and more to their salvation, if hee had eaten the fruit of the Tree of life, and had not tasted at all of the fruit of the Tree of knowledge.

Chap. 40. Of the slanders and abu∣se••, to ••hich Loadstones, as also great men and their affaires, are lyable.

HItherto have I con∣••inued in rehearsing the various and ••xcel∣lent uses of the Load∣stone, hereafter I will

comprehend in few words, the abuses there∣of, and those fables also which passing to and fro through the mouthes of men, have gotten some beliefe among the cre∣dulous multitude; espe∣cially such as that is, concerning Mahomets I∣ron Tombe, that hangs, as they say, in the Ayre, in a Chappell sceiled with Loadstones, which they who travaile as far as Mecha, doe constant∣ly affirme to be false. This I conjecture to be sprung from another fa∣ble, somewhat neere of kin unto it, which Pliny relates of that Master-Builder Dinocrates, who

began to cover with Loadstones the roofe of Arsinoe's Temple at A∣lexandria, that her I∣mage or Picture might seeme to hang in the Ayre; in the meane time it fell out that the Arti∣ficer died, and Ptolomy also, who commanded this to be made for his Sister. Of the same kind are those fained tales of Serapion, that he could o∣pen doores and lockes, that he could stay Ships in the midst of their course, that he could ex∣tract nailes out of them, by the helpe of a Load∣stone: Like unto this is that of Arnoldus de villa nova, who affirmed that

the devils might be put to flight by this meanes, and that of Marbodaeus Gallus, who said it was the best Philter or Me∣dic••ne to procure love, and that wives are by it reconciled to their hus∣bands, and husbands re∣conciled to their wives; unto which his Com∣mentator Pictorius, adds, this for a Surplusage; that it makes the posses∣sors of it very accepta∣ble to Princes▪ and elo∣quent; It is also an usuall thing with Couseners of plaine Countrey people, and for Mountebancks, under pretence of the vertues and effects there∣of, to seek earnestly for

credit and estimation to that plaister, which in Latine is tearmed Arma∣rium, and is commonly called the weapon salve, having Sympathy with other things, & wrought upon by the Stars. Be∣sides Famianus Strada, a man excellent for pen∣ning any kinde of dis∣course, hath feigned a notable couple of Tales, (and as I beleeve) to ex∣ercise his wit, and pra∣ctise his writing, which because they are briefe and pleasant, or full of mirth, I shall not thinke much to set them downe here fully: The first is according to the Pat∣terne of Lucretius his

Verse, and treats of a most expedite nere way to write unto friends, without any Carrier, or sending of Letters, and that only by the helpe of a Loadstone after this manner.

Magnesi genus est Lapidis mirabile, &c.

A Loadstone of strange kind there is, to which if you apply Some iron substance, instruments to write, then by and by They draw not only vertue thence, and motion amaine, Vnto the Northerne Pole to turne, and toward Charles his waine, But also all, among themselves in strange and wondrous sort, Those instruments the Loadstone toucht you shall see them resort Vnto one place of motion; yea, so that if by chance, But one of them doe move at Rome, the other will advance

It selfe to this, and though far off, will instantly remove, And turn to it with speed, by League and Natures secret love: Well then, if thou would'st understand of thy far-distant Mate, To whom no letter can be sent, then take a plaine round plate, That's large and wide, then write therin the A, B, C, letters all, In order, as by children learn'd, these place on brims withall Of this round plate, and in the midst each way set downe the Iron Pen, Which touch'd the Loadstone, that It may be turn'd, and then Touch any letter, which thou wilt: by this example frame Another table for thy friend, in forme the verie same, Having those outward brims alike, and Iron Instrument

Toucht by one Loadstone, which thy friend that to depart is bent, May carry with him; then you must among your selves appoint What time the Iron Pen shall move, and at the Letters point Things so compos'd, if thou desir'st for to salute thy friend, Which busied is farre off from home, in earths extreamest end; Then take the Table in thy hand, the turning Iron touch, Thou seest the Letters on the brim, dispos'd in order such, As thou shalt need them to frame words, to them thy pen direct, Somtimes to this, and somtimes that, thy purpose to effect: Vntill that oft this Instrument, thus turning all about, Thou hast in order all thy thoughts discribed and set out.

'Tis strange to be believ'd: thy friend which is farre off doth see The rolling Iron move with speed, from all enforcement free: Now here, now there, then he that knowes this feat is at a stay, Observes the Guidance of the Pen, toucht and followes every way: Hee reades the Letters that were which being together brought, He now perceives what needfull is, which by this meanes was wrought. Besides the friend when that he sees the Instrument to stand, May touch the letters, and rescribe, and answer out of hand, As he shall thinke conve••ient. O that this way to write Were once in common use, that all might letters thus endite; A Letter then more speedily, and safely to and fro,

Might passe without all feare of theeves, and streams to overflow: A Prince might then dispatch him∣selfe his owne affaires abroad; We Scribes might part with inkie seas, and change our black abode.

There is another Fable that followes after this, of a Load∣stone called Chrysos, which doth not draw Iron, but Gold; and is framed according to the lan∣guage and mind of Ovid:

Forte mihi puero putei super ore sedenti, &c

WHen being a boy, I sate upon the brink Of a deep pit, my ring did fall and sink: Of it I had no hope, but then I saw My Sire let downe a stone, which gold could draw, Vpon a line; then straight the ring arose Out of the bottome, and stuck very close Vnto the stone, as fish unto a booke: My father spake, when wondring I did looke;

Son, know this stone, the fable is but short; Deucalion and Pyrrha in a sort, Who comprehended all of humane race, That people might in earth againe have place, Threw stones behind their backs, upon command, Which softned were, and changed out of hand To bones, and to the faces of mankind; Although among them, some as yet we find, As undigested statues, having much

Of marble hardnesse, shewing they be such, As from the stones have their originall: This Off-spring grew with care distracted all, As on the waters, fields, and dens they fell, Mounts that for mines of ir'n, and gold excell, The nature of the place they did partake; One bunts, another tils the ground, some take Their pleasure in the sea; some others seeke For veines of ir'n and gold in everie creeke;

And every where with paines and panting breath, They seeke to find the cause of sin and death. Then mother Nature would take from their sights Those strong invitements to all ill delights; And to the inmost bowels of the ground, She drew, and mov'd them, ev'n to hell, that found They sarcely could be, and yet here descends Their furious lust, which knew no bounds, nor ends: They search things hid, and doe unbowell all

Their mother, Earth; then Nature did them call; She said in wrath, What meane yee for to doe? What further end have you, where will you goe? Devoyd of metals all the earth shall lye And groane, before that you can satisfie Your appetite: she turning doth behold Magnesia's fields, with shame not to be told, She sees them very earnest at their work, Searching those secrets, which at last did lurk

In the now digg'd out world, almost thereby, Seeking out gaines (their losse) which therein lye: She cri'd, O troop condemn'd, ô groveling rout Worthy of graves, which you digg'd all about Neere hell, and so she shak'd the earth with might, Opprest the men, and kill'd them all out right: Their limbs she mingled with those clods of land, Which they abused with a wicked hand. From the neere Stygian caves, a smoakie flame

Took hold of th'earth and members in the same. These, thus confounded, into stones were turn'd, Their hue and colour seeme, as if halfe burn'd: Nor only this, but that desire of gaine, Which troubled them alive, doth yet remaine; As when they gathered gold and ir'n, by Fate They were supprest; so likewise now of late, Though senselesse stones, they do well know their prey, And with a two- fol avarice assay

To draw it to them, now this stone drawes gold, The other ir'n: and so the tale is told. These wonders when I heard, I laugh'd and said; We all love gold so well, I am afraid That each man will be a Magnesian stone: My father pleased me, his little one, With fables such as these.

These and the like feigned Inventions, as all false rumours for the most part, so have they some truth or some thing likely to be true; for their originall from whence they rise, and their foundation where∣upon they relye; for ex∣perience hath taught me, that by the helpe of the Loadstone, and an Instrument fitted for that purpose, it is possi∣ble that a friend may in∣timate his mind to ano∣ther friend, being in the next Chamber, and that through a wall which is two foot broad in thick∣nesse, that he may thus impart to the other his

intent and purpose, and answer to those things which shall be propoun∣ded unto him. This ex∣ploit was either never heard of before, or see∣med altogether incredi∣ble. But that a man should by this Sympa∣theticall Needle com∣municate in speeches with his absent friend, as it were by an Epistle or Letter, his friend be∣ing in parts of the world so far distant, and placed out of the Loadstones Spheare of activity; It is a meere fable, and de∣ceitfull imposture.

But that which hap∣pens to the Loadstone, the same is fatall, and

doth▪ usually befall great affai•••••• 〈◊〉〈◊〉 all great men that are famous for their vertue, they lye open to many abuses and slan∣ders, and are debased thereby.

What hath been extant in any place, or at any time, which Nature or∣dained for excellent u∣ses, that either the devils cunning, or mens Leger de maine, hath not per∣verted to most horrible abuses? What man was ever famous for workes and miracles, of whom Histories have declared any thing true and won∣derfull, upon whom fa∣bulous reports have not fastened many absurdi∣ties

& falshoods which they added unto the truth?

What are the lives of Saints, and those golden Legends, as they call them, but confused heaps of lies, feigned and written by men of brazen faces, and Lea∣den braines, I am easily induc'd to beleeve, that, concerning Gregory, sur∣named Thaumaturgus, and other men, to be re∣verenced for the power they had to worke Mi∣racles, their Cotempara∣ries, and other approved Authors, have written many things that were true; But that I should give credit to all things

which the Monkes of following ages have ad∣ded, I can never be per∣swaded; Therefore it shalbe a wise mans part, neither to deny beliefe unto those things that are true, because of the mixture of things that are false; nor rashly to give credence unto things that are false, for the sake of those things that are true, but like a Sieve, to retaine those things that are weighty and solid, and to reject those things that are vaine and light.

Chap. 41. There is no lesse power in Christ and the Load••••one to retaine things, than to draw them at first.

THe Loadstone doth not only by Invinci∣ble provocations sweet∣ly draw Iron unto it, but strongly retaines it by indissoluble bands when it is drawne, untill it be pluckt away from it by violent hands; you may see Anchors in Gold∣smiths shops hanging by the Loadstone whole moneths and yeares to∣gether;

and put the case that a Loadstone of such great vertue might be had, that it could not be violently wrought upon by outward force, it would follow hereupon, that the Anchors should perpetually cleave to the Loadstone: Now just in the same manner doth Jesus the Corner Stone, the stone of our helpe, worke in our wils, it is by his grace that we are assisted in all things, and he causeth that it may not bee refused though we know not af∣ter what manner, as Au∣gustine often declares. He doth also poure into the hearts of his cho∣sen,

such love and feare, such good acceptance of his favours, that they will never depart from him, and doth alwaies take heed lest there should be in any of them any unbelieving heart, to fall away from the li¦ving God.* 1.38 There re∣maines, we deny not in elect and regenerate, not only a power, but also a pronenesse and inclina∣tion to become Apo∣stata's, to fall away totally and finally from God;* 1.39 but faithfull is he which hath called us, and preserves our whole Spirit and Body, untill his glorious Comming, by whom we are com∣prehended

rather than comprehend him: Ha∣ving our foundation up∣on this Magnetick ••ock, no showers or windes shall to our confusion, dash and shake us, no man shall snatch us out of his hand; nothing, whether present or to come, shall separte us from his love. Now un∣to him that is able to keepe from falling those that are his, and so pre∣sent us faultlesse in his presence with exceeding great joy, be ascribed all glory, strength, and power, for ever and ever. Amen.

Notes

• * 1.1

  Arist. lib. 1. de anima. Thales▪ Scaliger. Gil••e••tus. Flinius. Claudtanus. O••pheus.•• Lucretius.
• * 1.2

  Ludovic. Vi∣ves in Au∣gustinum de Civitate Dei.
• * 1.3

  Ps. 124.1.
• * 1.4

  1 Cor. 3. 21, 22, 23.
• * 1.5

  Eccl. ••.19. and 2.24, 26,
• * 1.6

  A. Gell. P••u••.
• * 1.7

  Horat.
• * 1.8

  Anon.
• * 1.9

  Pers.
• * 1.10

  Pline
• * 1.11

  Pli••.
• * 1.12

  Acts 14.16. Eph. 4.18.
• * 1.13

  2 Pet. 1.
• * 1.14

  2 Thes. 2.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  Shether,
• * 1.17

  Iob. 10.28.
• * 1.18

  Or File.
• * 1.19

  Vide Bosk∣hierum. conc. 6.
• * 1.20

  Aonius Palearius. Lib. 3.
• * 1.21

  I••. 12.
• * 1.22

  Acts. 9.
• * 1.23

  Esay 8, 4.
• * 1.24

  Psalme,
• * 1.25

  Hom. 7 in Math.
• * 1.26

  Or, what may they better emu∣late in o∣thers.
• * 1.27

  1 Cor. 1.26.
• * 1.28

  Aug. de Ci••••t. Dei, lib. 21. c. 4.
• * 1.29

  Dion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  Tertull. in Apoluget.
• * 1.31

  Eccles. 4 9.
• * 1.32

  1 Cor 3.
• * 1.33

  Tertull. de resur.
• * 1.34

  Tertull. de cultu fae∣minarum.
• * 1.35

  Clement:
• * 1.36

  Plutarch:
• * 1.37

  Gallen:
• * 1.38

  Hebr. 3.12.
• * 1.39

  1 Thess. 5.