The works of that late most excellent philosopher and astronomer, Sir George Wharton, bar. collected into one volume / by John Gadbvry ...

A BRIEF DISCOURSE OF The Soul of the WORLD, AND The Vniversal Spirit thereof.

THE World is a System of Celestial and Ter∣restrial Bodies, constant in Order, Number, and Measure, but Living, Animate, Intel∣lectual.

The former Part of the Definition is clear from the Holy Scriptures: The latter is Proved of Plato, and that by manifest Reasons.

Where we say A Living System, we intend a cer∣tain Natural Life, diffused through the Bodies of the World, extended and movably Acting together with the Body of the World.

Where we call it An Animate System, we mean the substance of the Soul of the World, whose Essence indeed is both Indivisible and Immutable, like the Intellect, yet it may in some sort be termed Divisible and Movable, because it is the Proper Fountain of some Powers that are declining to Divisible and Mo∣vable. Vertue also (and Action) is partly Indivi∣dual and Immovable, so far forth as it agrees with Divine things, stedfastly worketh: And partly

Divisible in some Respects, both because it is mani∣fold, and also for that it declineth to a manifold and Divisible Body: And Movable, because it worketh Temporally.

Where we term it Intellectual, we mean the Ange∣lical Intellects, which are properly Perfect and Indi∣visible (according to Place,) in their Govern∣ment of the Spheres: And Immutable in respect of time, the Natural Life, and Form Corporeal being Opposite thereunto, [Divisible, and Mutable.]

That even these Angelical Intellects be in the Body of the World, Necessity requires it, because the Body of the World is through Life made fit for the Intel∣lect. Therefore look how it is in regard of Life, and the like it is in respect of the Intellect. And as it hath not only a Natural lying hid in the Matter of the World, but an Animal also; that is, A Soul existing in it self: So hath it not only an Intellectual Quality infused in the Soul, but also an Intellectual substance therein remaining. For certain Qualities are very where reduced to certain Substan∣ces: As a Vital Quality to a Vital Substance; so also an Intellectual Quality, to an Intellectual Substance. But as touching these things, we shall explain our self more at large.

The whole Body of the World is a certain Body composed of all the Four Elements, the Members or Parts whereof are the Bodies of all Living Creatures. For the small Body of every Animal is a Part of the Worlds Body: Neither is it composed of the whole Element of Fire, Air, Water, or Earth, but of some parts of these Elements. By how much therefore the Whole is more Perfect than a Part thereof; by so much is the Body of the World more Perfect than the Body of any one Living Creature.

Hence were it absurd to think, that an Imperfect Body should have a Soul: But that it neither hath a Soul, nor can live Perfect: None will be so mad, as to say, the Part Liveth, and not the Whole. There∣fore the whole Body of the World Liveth, whilst the Bodies of the Animals therein Live, which are the Parts thereof.

And now seeing there must needs be One Soul of the whole World, we will in the next place enquire, in what part thereof this Soul may Reside, whence she distributes her Spirit through all things, and preserves the same so distributed? She fixeth not her Seat, and Pavilions, in Bodies subject to variety of Change, and manifold Corruption, as are the Elements and Elementary Bodies: Wherefore seeing that in Heaven there is no Corruption of Bodies, there certainly is her Place of Residence. And although those Elements also may be in Heaven, (but most Purely or Spiritu∣ally:) Yet is it manifest, that the Element of Fire hath therein Dominion: Even as here in this Inferiour Part of the World, where the Soveraignty of the Elements remains in the Power of Fire. And this we are sensible of in our own Bodies: But much more, if we do but consider, how the Fire by no means Pu••ri∣fieth, nor is any way Corrupted, notwithstanding it often Corrupteth other Bodies, where it gets Prehe∣minency.

Moreover, Nature affords it Earth, Water, and Air, as a certain Subject Matter, whereon to Exercise its Power: The Air it self, (as also the Earth, with the Water surrounding it, whence we are Nourish'd, and draw our Breath,) is indeed so Affected of the Fire about it, that sometimes Heat doth therein pre∣dominate; otherwhiles it is so Extenuated, that for want of Heat, it leaves its own Quality, and is forsaken of Cold.

In like manner we see such Impressions conveyed from the Fire above us upon the Earth, and Water, that sometimes the Nature and Quality thereof is ca∣pable of some Excess, otherwhiles of Defect, the Ce∣lestial Fire it self remaining Entire: Wherefore seeing the Soul of the World hath its Residence in Heaven, of Necessity it must live in a Fiery Substance: For Hea∣ven is a Fiery Essence, but withall most Temperate, Pure, Lucid, and Incorruptible.

Nor shall they trouble us, who deny the Fiery Heaven, in regard the Motion of the Heavens is Cir∣cular, the Fires Motion Perpendicular. For, because our Fire is Peregrine, and Impure, therefore it tends directly upwards, and (by a kind of Veneration) Co∣vets the Place of the Proper and Natural Fire; yet is it not to be supposed such a Fiery Hot Heaven, as that 'tis Burning or Heating. By how much less Fire is mingled with strange Matter, by so much the less it Burneth: The which is seen in the Flaming of the Purer sort of Oyl, but especially of Oyl Artificiously Extracted from Gold: The which true Alchymists do Witness, and as these Mortal Eyes of mine have some∣times tryed. Therefore seeing there is not any Mat∣ter in Heaven estranged from the Celestial, no Adustion, no Heat is made there: We see no Adustion in Comets running through the Celestial Spheres, but only some Illustration; for that doubtless the Matter thereof much participateth of the Nature of the Celestial Bodies. But TYCHO-BRAHE, A Dane, A Noble-Man, An Astronomer, and a most incomparable Philosopher of this Age, shall anon more plainly unfold to us this matter far different from the Madded Nursery of Pe∣ripateticks, and that not without the Infallible Curio∣sity both of Observations and Demonstrations. Now, because some Matter Opposed is Heated and Burnt by

the Rays of the Sun, contracted by a Glass; that is, a sudden generation of Heat, and Fire, increasing by the Flagration of the Collected Rays in the Glass, and applyed to fit Matter, which are of another Dis∣putation. Some will have the Matter of Heaven to be Aërial: But for that Light is a Property of Fire, enlightning even the Air it self; in my Judgment, we do better, in supposing it to consist of a Fiery Mat∣ter. Besides, Heaven is next to the Divine Seat, and God himself: Yet not so, as that God is not every where. God is called The Father of Light, with whom there is no Change, by whom the Light may be Ex∣tinguished, or Diminished: Neither an over-shadow∣ing of Change, whereby sometimes he either is turn'd into Night, or suffereth an Eclipse. GOD is Light, in which there is no Darkness; that is, Form, wherein there is nothing Inform: Beauty, in which there is nothing of Deformity. As therefore GOD is Light Invisible, Infinite, the Truth it self, the cause of every truth, and of all things: So the Light of Heaven is the splendour, or rather the shadow of Heaven, Vi∣sible, Finite, the cause of visible things: For, the whole Universe receiveth Light and Life from Heaven. Moses, Aaron, Nadab, Abihu, and 70 of the Elders of Israel, saw the God of Israel, and under his Feet, as it were, a work of Saphire stone, and as the very Heaven when it is clear, &c. Exod. 24.10. Whence we shall not speak absurdly, if we say that GOD shineth upon us by his Light from Heaven, and the Sun as a Candle shineth through Glass, and Windows made thereof: Otherwise, we can hardly explain this matter, because of his Inscrutable Majesty.

That therefore the Celestial Bodies are Animate, is hence rightly concluded: For, it were absurd to de∣ny a Life and Soul to be in Heaven, and the Stars,

the which Inspire both Life and Soul even in the vilest of these Inferiour Bodies. They give Life unto Plants, which grow without Natural Seed, as we see in the Mountains and Places untill'd: So likewise to the Earth: For, if a Lump be taken out of the Bowels thereof,* 1.1 and for some time exposed to the Rays of the Sun, it yieldeth Grass, or some Herbs, oftentimes the twiggs of little Trees. The Stars also bestow Life upon Animals not generated by Copulation: Nor can we be so stupid, as to imagine that Plants, Trees, &c. are of a Nobler Condition, than the Celestial Bodies. This manifest perpetual Operation cannot come but from a Pure, and Cleansed Body.

These things (I suppose) are sufficient to prove, the World hath a Soul, placed in Heaven, as in the most Noble Part thereof.

But perhaps you desire it may be further Proved, that these Celestial Souls are Rational, and participate of the Divine Mind. The Matter is not obscure. For if the World (as Plato saith) be the best effect that could be of goodness it self, [That is, of GOD,* 1.2 for we Germans so express it, because (Got) sounds nothing else with us than Gut, if we rightly enquire the Reason of the Idiom] it must certainly partici∣pate not only of Life, Sense, and Reason, but also of Intelligence. The Soul is the Perfection of the Body. And that Body most Perfect, which hath the Perfectest Soul. Wherefore if the Celestial Bodies be most Per∣fect, they must of necessity enjoy the most Perfect Souls. The Heavens therefore do Participate of the Intellect and Mind: Which very thing the Platonicks plainly approve by Musical Concords. For, seeing that Musical Concord is, as it were, Living, Rational,

and Effica••ious; what Resemblance hath it unto Life it self, how Pleasing is it to the Mind, and even Ra∣visheth the whole Man! And, which is more, the Mind and all things else are made by the Soul: By her they are preserved, by her they are moved. And therefore Plato did not amiss, when he Described the Soul, to be she that made, preserved, and moved all Natural things, especially by Musical Numbers and Proportion; constituted (I say) by Numbers, not Mathematical, as some Calumniate, but by Ideal and Metaphysical Proportions of Numbers. This Harmony consisteth altogether in Motion,* 1.3 because that by an Aërial Na∣ture (posited in Motion) it moveth the Body: By a Purified Air, it stirs up the Aërial Spirit, (the Chain of Soul and Body:) By affect it at once disposeth the Sense and Affection: By significa∣tion it Operates upon the Mind. Lastly, through this Motion of the subtil Air, it penetrates vehemently: It floweth sweetly through the Contemplation: And (by its conform Quality) poureth out it self with a wonderful Pleasure. By its Nature, as well Spiritual as Material, it at once Ravisheth, and Claimeth all that is Man. Wherefore let us seriously consider, how the Sounds of most sweet Musick elevate, and, as it were, double and treble our Minds. And in like sort judge the Melody of the Celestial Bodies, who now by a slower, but anon by a swifter Motion, produce a tone that is Grave or Acute: Whereunto agree (in these Sublunaries) Gravity and Levity, Cold and Heat, Moisture and Dryness of Elements: So likewise Matter and Form in the G••neration of things, Meek∣ness and Magnanimity, Temperance and Fortitude in Humane Affairs. Seeing therefore that Motion is ••very where Free in its own Nature, it might easily

prevaricate, and wander, unless it were Ruled by the Intellect, and Mind: The which we cannot further enquire of in this Place, according to the Exigence of the Matter.

Besides, it is absurd for us to have Reasons of our own works: For the Celestial Souls, and so the Soul of the Universe, have no Reasons of theirs, of whose Spirit even we our selves are generated, and live con∣tinually.

If the Lesser World enjoy an Intelligent Soul, such also enjoys the Greater: But we will cease to prose∣cute this any further; concluding, that the World is a System of Cel••stial and Terrestrial Bodies, constant in Order, Number, and Measure, but Living, Ani∣mate, Intellectual. Whence we safely gather, that the Soul of the World is a certain singular Life, filling all things, vivifying all things, producing and con∣necting all things that it may accomplish, and pre∣serve one Fabrick of the whole World; and be as a Monochord sounding out by the three-fold kinds of Creatures, Intellectual, Celestial, and Corruptible, at one Blast, one only Life.

[The Mystery of Unity is but known of a few.]

Now, can we here pass by the Authority, both of the Holy Scriptures, and also of the most approved Philosophers?

Deut. 4.19. Thou shalt not Worship the Sun, Moon, and Stars, which God hath Distributed to all Nations under Heaven. Deut. 28.12. God shall open unto thee his good Treasure, the Heaven, &c. Deut. 33.13. Concerning Joseph: Thy Blessing shall be of the Precious things of the Sun, and of the Precious things of the Moon. But above all let us consider those thing•• which are in Levit. 26.19. I will make (saith God) your Heaven as Iron, and your Earth as Brass. The

same is repeated, Deut. 28.23. And also in Hosea 2.21. And I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corn, and the Wine, and the Oyl, and they shall hear Israel. [There∣fore we hereby see, that God doth set the Root of Worldly Benedictions in Heaven, as it were in the Soul of the Universe, so that the Beginning of Bles∣sings is from Heaven, as the Beginning of Motion from our Soul; which are of themselves perspicuous enough.] To this also belongs that in Job 38.33. Knowest thou the Course of Heaven, or canst thou dis∣pose the Rule thereof in the Earth?

[The Rule of Heaven proceeds through Terre∣strial and all Inferiour things, as the Rule of an Em∣perour or King, throughout his Empire and King∣dom: As therefore a King is the Soul of his King∣dom; so the Heaven and the Stars are the Soul of the World.]

Likewise that of Job 26.13. His spirit hath gar∣nished the Heavens: Psal. 33.16. By the Word of the Lord the Heavens were made, and by the spirit of his Mouth the whole Army thereof: [In whatsoever Body the Spirit of God dwelleth and shineth, that Body without doubt shall be Animate and Intellectual.]

Psal. 19. God hath set his Tabernacle in the Sun: One Day telleth another, and one Night teacheth ano∣ther knowledge: There is no Speech, nor Language, in those (Heavens) yet understandeth he their Voice.

Their Line is gone forth through all the Earth, and their words unto the ends of the World, in them hath he set a Tabernacle for the Sun.

Psal. 89.5. O Lord, even the H••avens shall confess thy wonderful Works!

John 3. Our Saviour saith to Nicodemus: I have told you of Earthly things, and you believe not, how

would you believe if I should tell you of Heavenly things? As if he had said, I now propound the Com∣parison of the Generation of Earthly things to Spi∣ritual, which are obvious to you all, and yet you be∣lieve not; much less therefore would you believe, if I should dispute of Heavenly things, which are not so obvious to your senses.

Christ is called by the Prophet, The Sun of Righte∣ousness: How far we might hence Philosophize, con∣cerning the Sun, and Celestial Fires, can hardly be expressed.

Very notable is that place of Gen. 37. in the Dream of Joseph, who saw himself Worshipped of the Sun, the Moon, and eleven Stars, therefore his Father Ja∣cob, expounding this Dream Magickly, saith, Shall I and thy Mother, and thy Brethren come and Wor∣ship thee? Therefore that Holy Father knew that he had the Sun instead of his Father, the Moon instead of his Mother, in the World, and Worldly Generations, and 12 Stars (for Joseph was as the 12th. Star, in that he was the 12th. of the Brethren) to stand in stead of the 12 begotten Sons. You may understand by those 12 Stars of Heaven, the twelve Signs, con∣stituting the 12 Moneths by 12 Conjunctions of the Sun and Moon in them, by whose Congresses, the Year is compleated, and its Annual Generations fi∣nished.

There are other things to be seen among the Caba∣lists; notwithstanding we have perspicuously enough enucleated the present matter.

We write not these things to vain Men; [that is, such as are Ignorant and Proud.] but to the truly Ho∣nest and Ingenious, who constantly love the Know∣ledge of God and his Works, and such as have Learned That Divinity is True Philosophy, and True Philosophy

Divinity (to wit, Mystically) which is, (that we may yet be more plain,) By the Workmanship of the Heavens and the Earth (touching which all approved Philosophy teacheth) and the Inscrutable System there∣of, to know God himself as in a Glass, that he is the most Wise, Ineffable, and Eternal Goodness.

The other Authority is that of the Great Philoso∣phers, Plato, Aristotle, Pythagoras, Orpheus, Trisme∣gistus, Theophrastus, Avicenne, and the like: But we will here follow Plato especially, (a Philosopher most full of Piety, and the knowledge of God) and his Interpreter, the never to be too much Praised Marsil. Ficinus, of Florence, than whom whether Italy ever afforded a greater, I shall not easily determine.

If any man doubt (saith Theophrastus the Peri••a∣tetick) whether the Heavens live or not,* 1.4 let him not be accounted a Philosopher: And he that denies Heaven to be Animate, so as that the Mover of it is not the Form thereof, destroys the Foundations of Philosophy.

Neither are the most Noble Poets to be Despised of us.

M. Manilius in his Proem. WHen every species of the glittering Sphere, The Stars returning) Ranked did appear In their own Seats; and by the Fates Decree Each had restor'd its Formal Potency; Experience framed Art, by various Use; Example Guiding where it was Abstruse; And (though at a vast distance) plainly saw The Stars All-Ruling by a Tacit Law, The whole World Mov'd by REASON Alternate.

The same Manilius, Cap. 2. GOD and the Vertue of the Divine Soul Do by a Tacit Law, and Sacred Course Inspire, Turn Round, Guide, Govern, and Controul This Immense Structure of the Universe: And all its Natural Parts which Framed be In Different shapes of Air, Fire, Earth, and Sea.

Lucan also. HE that sustains the Earth Pois'd up with Air, Is a Great Part of Jove —

And Boetius. THou in consenting Parts disposed hast Th' All-moving Soul, 'midst threefold Nature plac'd, Which cut in Parts, that run a different Race, Into it self returns, and doth embrace The highest Mind, and Heaven doth wheel about With like Proportion —

And Virgil, not the last of the most Excellent Phi∣losophers, 6. Aen. By Mr. J.O.AT first the Heaven, and Earth, the liquid Plain, The Moons Bright Globe, and Stars Titanian, A spirit fed within, spread through the whole, And with the huge heap mix'd infus'd a scrowl.

Hence Man, and Beasts, and Birds derive their strain, And Monsters-floating in the Marbled Main. These Seeds have Fiery Vigour, and a Birth Of Heavenly Race; but clogg'd with heavy Earth.

But enough of the Soul of the World. And now seeing it is manifest the World hath a Soul, it will be no less apparent, That the same World shall consist also of a Spirit; which is called the Spirit of the Uni∣verse. Where the Soul is, there also is the Spirit: The Soul groans in the Spirit, the Intelligence in the Soul. The Spirit also of the Universe, is the vigour of Divine vertues, dilated through all things, whose continual Excitation resides in the Soul of the World, and the Celestial Bodies. Democritus, Pythagoras, Orpheus, and such others called these Vertues, Gods: Zoroaster, Divine Allurements: Synecius, Symbolical Inticements: But some called them Lives, others also Souls. Nor that indeed undeservedly: For seeing the Soul is the Primum Mobile, and truly of its own ac∣cord, or by it self movable, but the Body or Matter of it self Ineffectual for Motion, and much degene∣rating from the Soul: Therefore we have need of some more Excellent Medium; that is to say, such a Me∣dium, that may be (as it were) not a Body, but yet as if it were a Soul; Or as no Soul, and yet (as it were) a Body whereby the Soul may be united to the Body. For such a Medium is the Spirit of the Universe it self, which otherwise we call the Fifth Essence, because it is not wholly subsisting of the Four Elements, but a certain Fifth over and beside them. Therefore such a Spirit is necessarily requisite as a Medium, by whose Intervening, the Celestial Soul may be in a Grosser Body: And this Spirit is of such a Form in the Body of the World, as is ours in the Humane Body: Because

that as the Powers of our Soule, are by the Spirit communicated to the Members; So the vertue of the Soul of the World, is dilated by that Fifth Essence, throughout all things; So that nothing can be found in the whole World, which wants a vivifying spark thereof.

Through this Spirit every occult Propriety is pro∣pagated unto Herbs, Stones, Metals, and to all living Creatures, by the Sun and Moon, by the Planets and other Stars of the Eighth Orb. And those things that contain a more plentiful and excellent Spirit of that Nature, shall perfect a more manifest and swifter Operation in our Bodies: if so be it be duly separated from the Body and Feces: for, the Feces profit no∣thing; yea, they plainly Impede and oppress the Pene∣trating vertue of the Spirit. And indeed all Physicians should have a special Regard, that they Artificially se∣gregate the Medicinal vertues of things from the Body, and the Elementated Impurities thereof, and not so Foolishly hasten to their Patients, the Medicines and Feces together. But the most part either wholly omit that Labour, or account it in a manner Dishonest; Leaving that separating Art to the Diseased Body. Nevertheless these Men make too huge a Progress in Philosophy, they shall often dispute against Astronomy it self,* 1.5 not knowing indeed that they can nothing say, or Dispute, without that Sy∣derial Spirit communicated to them, (as also to every Man, yet more or less,) from above, by the Heavens and the Stars. Truly the Lote (which shutteth its Leaves before Sun Rise, but when he Ascendeth openeth them by degrees,) will be accounted more Just and Charitable towards the Celestial Princes, then these so Rational Men. And so we believe shall the Cock, who applauds the

Rising Sun, as it were with a Hymn, from his Inferiour Rousts. But these are from the matter.

We formerly told you, There can nothing be found in this Lower World, that wants a vivifying Spark of this Spirit: but yet to know, under what Star, and in which Sign of the Zodiaque, every thing Per∣ceiveth its Spirit, This is the Work, here the Labour is Nevertheless, there hath so much of this nature been Manifested to us, by sedulous and skilfull Men, as is sufficient for Humane Ingenuity and Pains, to find out greater things. Gold hath in it the Spirit of the Sun, and therefore is, (in value,) the most precious of all Metals: It also nourisheth every Spirit of all things Growing: So that the Sun possesseth the vertues of all the Stars. No marvel then the Spirit of Gold (skilfully extracted, or separated from the elementated, or Metallique Body) should extirpate all Diseases of the Body. The reason is manifest by Astronomy it self. But that there is Gold of the Solar Spirit, (to omit other Reasons) the purifyed sign thereof sufficiently testifies, where you shall find In∣cense Burning with perpetual Fire: which thing true Alchymists know very well; and there yet remains such a thing to be found in some Sepulchres, that hath continued its Ardour and Fire for more then 100 years; Even as the Sun enjoys Perpetual Light. The same Metall is not unfitly called the Terrene Chaos: because if the Spirit of the Universe residing in it, should at a set time be reduced to a competent Form with the Body, plainly produces the same, or even greater things, then that Essence of the Sun, so earnestly sought for by Covetous Persons. So also to other Metalls, there in a Proper and Perpetual Seed plot in Heaven. The like for Trees, Plants, Stones, &c.

If therefore any thing growing nourisheth in it an

Astral Spirit, we account the Incensive matter of the Generative and Seminary vertue much more such, and indeed more Perfect in Man himself. Those Philo∣sophers who know not any such thing in Man, can pro∣nounce nothing certain as touching the Ingenuity of Man, his Inclinations, Antipathy, Sympathy, of the Magnetique vertue and operation, and such other things as are hitherto appertaining: Whence it is they so Foolishly and Filthily heap up Reasons of Philosophizing, which are no better then Volatile Air.

We must not forget that there is a twofold Spirit in Man. One infused from the Heavens and Stars, at the time of Generation: the other Inspired by GOD; This was the breathing-hole of Life, in Adam; and that indeed Perfect, but afterwards Lost. The First Man was made of the Slime of the Earth, that is, of the Greater World, of the Sydereal Creatures and Elements: whence he received a certain Astral Soul resembling the Soul of the World. The Object whereof, is, The Universal World, and the things contained therein, that is, Worldly Wisdom, generally comprehending all manner of Arts and Sciences within it self: some such thing was Anciently called in Man, the Proper Genius, or Demon of every one. He is not wholly Ignorant of the Natural Law, (that is, of the Divine Will, commanding and approving the Good; but A∣bominating and Condemning the Evil done unto us) because the World was the First Image of God: and Man himself the next Example of any thing Possessing the Reason of the Word. And although Man have Free-will, yet so it is in him, that what an one soever the Predestination of the Mundane Soul made him; such an one also every Man would (and desireth to) Die, by a natural instinct. Thus we more plainly

conceive how Man is subject to the Stars. Hence likewise we will not deny, but that very many Diseases, and consequently the term of Life, proceed (especially in a flourishing Age) from the Stars, touching which we have elsewhere produced manifest Reasons, and a manifest Experience in Examples. Hereunto belongs the whole Genethliaque Part of Astrology. Theophrastus Paracelsus hath most Plentifully and Learnedly ex∣plained the Foundations of this very Matter, in his Vo∣lume of Wise Philosophy.

There was another Breathing Hole Placed by God in Adam, (beyond this Rational Spirit, and operating Soul, deducing its Original and Branches from the Stars,) which was the Breathing Hole of Life, in which regard he was said to be the Image of GOD. The Beauty of this Image was lost by the Fall of our First Parents, (a very small spark thereof surviving in us:) But may be reduced to its pristine Condition by a Regeneration in Christ. This Spark (Christ being Mediator) shall grow into a Flame of Celestial Wisdom; It is the proper spirit of those that Believe in Christ, Joh. 7. Rejecting, Despising, Deriding all those Worldly things, not as that they are the Works of GOD, for they testifie of GOD what he is, but in that they are Corruptible, unstable, and draw a Man from the pre∣sence of GOD, and from Eternal Joy in him. This Wisdom is that sorrow with the Flesh, and its Concu∣piscences, at last overcoming, Christ being Conquerour. Of this is that vulgar saying, Sapiens Dominabitur Astris. A wise Man shall Rule the Stars. By this very Rule we are led from the Love of Corruptible things, and brought into the Love of Eternal. By this we take the Cross of Christ upon our Shoulders, and Follow him, that is, we shall hereby Purge out the Old Leaven, crucifying our Flesh with Evil Affections, and

Concupiscences, studying to learn abundantly the Fruits of a Christian Spirit, without Hypocrisy, as Charity, Faith, Peace, Joy, Liberality, Meekness, Temperance, Gal. 5. In a word, This Celestical Spirit is no other thing, then Faith triumphing through Charity, without which none shall Prevail before GOD, although (as it is in 1 Cor. 13.) He should speak with the Tongues of Angels, and had all Faith, so that he could Remove Mountains out of their Places, although he had all Sciences, and knew all Mysteries, though he should give his Body to be Burnt, and were full of Prophesie. GOD is CHARITY: we were Created and Redeemed of Charity, in Charity, and by Charity.

Charity Preserves in us the Command of GOD. Cha∣rity is the Bond of Perfection, Col. 3. Charity is Long suffering and Bountiful: she Envieth not, she maketh no Tumults, she is not puft up, she doth nothing whereof she is ashamed, she seeketh not her own, she Provoketh not, she thinketh no Evil, she rejoyceth not at Iniquity, but the Truth, she beareth all things, she believeth all things, she hopeth and sustaineth all things. Charity Buildeth up, knowledge puffeth up: Charity is greater then Prophesies, Sciences, Tongues; Prophesies shall be abolished, Tongues shall be Silent, Sciences Perish: Cha∣rity remaineth for ever. He that remaineth in Charity remaineth in GOD, and GOD in him.

Now we must know, there is a Two-fold Man: One Astral, External or Carnal, which is called Animal, (nor perceiveth he the things which are of the Vivi∣fying Spirit:) The other Spiritual or Internal, busied in Renewing the Corrupted Image of God, Rom. 7. In like manner, there shall be a Two-fold Wisdom; One, Worldly or Astral, the Wisdom of Arts, Sciences, Dig∣nities, Possessions, and of Curruptible things, wherein the Gentiles are alone Busied, Mat. 6. The other

Celestial, consisting in the knowledge of GOD, in the consideration of his Ineffable Mercy, in the desire of Eternal Happiness. This Wisdom acknowledges no other Governour, than the Holy Spirit, Operating by the Word of GOD: That, the Heavens and Cele∣stial Influences: Both which may be joyned in a Man that pleaseth GOD. But in whom the Celestial Wis∣dom Reigneth, that other is only a Hand-maid; she seeks for nothing at all, but the Glory of GOD, and the welfare of her Neighbour: which indeed is as much as is granted in this Life to the Elect, or those whom the Father hath given unto Christ. Now, where the Astral Reigneth, (suppose that alone,) There are Dogs, and Swine, unto whom we are for∣bidden to cast Pearls, or that which is Holy. Lastly, where the Celestial and Astral do Conjunctly Rule; that is, when we endeavour to serve Two Masters, There is true Hyprocrisie, very displeasing unto GOD. No Man can serve Two Masters: Such were the Pha∣risees in the time of Christ, whose Righteousness if ours exceed not, we shall not enter into the Kingdom of God; Christ himself hath spoken it.

It was but requisite that we a little touched upon those things, lest Ignorant Detractors, (who are either far out of the way, or abhor this True manner of Phi∣losophizing) should take occasion to mingle Holy things with Profane, or Profane with Holy, whilst per∣haps they might take upon them to Disprove these Realities.

Furthermore, as hitherto we have Treated of the Soul and Spirit of the Universe, and of the Sydereal Governour in Man: So now we may possibly be in∣formed concerning Four Senses in the Universe, ac∣commodating themselves to the Four-fold Vertue or Power of the Soul of the World.

There are Four Elements which contribute Matter to the Body of the World: And there are also Four Powers in the Soul of the World. The first is, the In∣tellect, of it self Immovable, the Mover or Governour of the Sphere; Instituted by the Author of all things Governing the Spheres. The second is, the Soul of the Sphere, A Mover indeed that is Movable, yet so of it self. The third, a certain Intelligence, excel∣lently placed in this Soul by GOD, and the superiour Intellect. The fourth is Nature, that is to say, A Seminary and Vital vertue, every way infus'd into the Matter, by the Soul. The Intellect and Soul are in∣deed Substances: But the Intelligence and Nature are Qualities: Those of the Soul, these of the Matter. The Four Images, of these are the Four Elements: For, Fire resembles the Intellect; Earth, the Water; Air, the Intelligence; And lastly, Water, the Soul. And as there are three things proper to Fire, three things also opposite to Earth, and that the Mediums agree with Mediums by a certain Proportion, so there are three things proper to the Intellect, and their Op∣posites are proper to Nature: The Mediums also to the Mediums: For the Intellect is Individual, Uni∣form, Eternal; Nature, Dividual, Multiform, Tem∣poral: The Soul (amongst these Mediums) looks in∣deed (through the Intelligence) more participating of the Intellect it self, than of Nature: But through the Animal Power, the rather agrees with Nature, than the Intellect. Wherefore it is called partly In∣dividual, partly Dividual: Partly also Uniform, and partly Multiform. Again, partly Eternal, and partly Temporal.

From Substance,	Vertue,	Action.
Fire	Subtile	Acute	Movable.
Air	Subtile	Obtuse	Movable.
Water	Gross	Obtuse	Movable.
Earth	Gross	Obtuse	Immovable.

The Intellect,	Individual,	Uniform,	Eternal.
The Soul by the Intelligence	Individual,	Uniform,	Eternal,
The Soul by the Animal Power,	Dividual,	Multiform,	Temporal,
By Nature,	Dividual,	Multiform,	Temporal.

Hence also are the Four Lives Delivered and Be∣lieved of Plato. The Life of Saturn admiring (in the Intellect) Heaven the Father thereof; that is, God the Father of Heaven. The Jovial in the ••n∣telligence declining to Action, yet Movable. The Ve∣nereal, in the Animal Vertue, yet Affecting Matter: And the Dionysiacal, as if Drunk in Nature; that is, of a Drench'd, or Drown'd Matter.

And by a like Reason, there are Four Senses in the Universe. The First, in the Soul of the World, Com∣mune (I say) and one Sense: That is, a certain Imaginary Vertue so accompanying its Intelligence, and touching the Particular Forms of things, as the In∣telligence doth the Universal: Touching (I say) In∣trinsecally, and therefore it wants no Instruments, nei∣ther proceeds, or suffers it any where without. The second is, in the Souls of the Spheres and Stars, Com∣mune indeed, and Impatible also, but proceeding without. The third, in Particular Souls, distributed through all the Instruments, beyond Common strength, and spreading it self without, but ending in the Judg∣ment. The Fourth (and last) Sense is (according to the Pythagoreans) allowed to Plants, yea, a cer∣tain Image of Sense, and that indeed Stupid, having

no Judgment of Quality, but Posited only in the Pas∣sion of some Pleasure or Grief.

The First Sense represents the Intellect: The Se∣cond the Intelligence; The Third, the Animal Ver∣tue; and the Fourth, the Natural: Wherein we must remember that the Matter of the World, doth not otherwise enter the Soul, than by Nature, nor other∣wise the Intelligence than by the Soul, nor otherwise the Intellect, than by the Intelligence: Even as it re∣ceiveth Water by the Earth; by the Water, Air; and by the Air, Fire.

But at length to come to our Matter, we must know, that the Lines of the Hands are not otherwise pro∣duced (giving GOD, in the first place, His Due) than from the Imagination of the Greater World, thus, or so Affected in the Generation of Man, yet per∣forming its Authority and Office by the Stars. It is hardly perceptible to our Humane Wit, how such an Operation should be made in our Hands, by Lines shadowing out the Fate of every Man. This Ima∣gination of the Soul of the World is otherwise called Predestination, Science, Fate: And she it is that per∣forms her Power in the Conception and Birth, by the Influence of that Star which then predominateth in the Heavens, and thence poureth out that Peculiar Genius upon every Man: If many Stars be to do the Work, the proper and accustomed Signatures are by them di∣stributed and Engraven, Fortunate, or Infortunate, according to the Affection of the Planets, and other Stars, in their respective Signs and Quarters of Hea∣ven. Those Conjunctions and other Aspects of the Planets, which but seldom happen, do make the most Noble and Excellent Impression: Such be the Con∣junction and Sextile of Venus and Mercury, the Con∣junction and Trine of Saturn and Jupiter: So also of

Jupiter and Mars, Jupiter and the Sun, Jupiter and Venus; likewise the Trine of Mars and Mercury: The Moon also partily supputated in an Angle, or be∣girt with the Favourable Ray of a Noble Star, &c. yet more or less according to the Quarters of Heaven, and the Places of the Zodiack. The presence of the more Notable Fixed Stars do hereunto contribute very much of strength. So also they whom the Po∣sition of the Stars shall encline to the contrary. But there is so Beneficent a Vertue Planted in this Science, or Predestination, and so great LOVE, that to fore∣warn us of Future Events (the Times whereof the Dir••ctions of places in Corrected Genitures, which I certainly know by often Experience, manifest) she often premits her Signatures in this or that Place of the Hand, th••t if Fortunate Events be near, a Man might happily know thereof, and by his Endeavour Nourish and Enlarge the same to his Benefit:. But if any Misfortunes, that he would and might be careful in Averting, at leastwise in Mitigating the Evils en∣suing. And indeed concerning the LOVE extended in the First Creation, unto all things Celestial and Ter∣restrial, (not withstanding an Adjunct or Opposite Strife elsewhere) a who•••• Volume might be writ••••n: See the Golden Comm••ntaries of Marsilius Ficinus, upon Plato's B••nquet of Love.

We daily Observe how some Lines are quite Va∣nished, which were but even now in our Hands, and that other arise in Lieu thereof, with a different Face: Some to wax Pale, and others to Flourish with a kind of Ruddyness, &c. and indeed deride them all, as Vain and Casual. But yet now that Experience her self hath by several practises reduced all to an Art, we cannot be so Impudent and Stupid, as to deny them to con∣tain some Events. Indeed 'tis requisite that the Cause

or Beginnings both of the Signatures themselves and the Affections therein, should not elsewhere reside, than in that very Science of the Soul o•• the World, sending as it were her Standard before-••and, by the peculiar Stars and Progressions of the Stars of every Man: For unless this Imagina••••••n, Science, Fa••e, or Pred••stination preceded by a certain perpetual Power, nothing could be Generated, nothing Increased: Visi∣ble cannot be made of Invisible things: Corporeal of Incorporeal: The Shapes, Magnitudes, Colours, Odours, and other Signatures of Bodies will not be unfolded, whether the Efflux of Nourishment be Plentiful, or but small: For that they have not the Foundations, Roots, or Principles, under whose Power, Protection, and Patronage they might be received into the Society of a New Republick. He that is oppressed with Thirst, conceives in his Mind a Species of Familiar Liquor: That Appetite is an Individual Companion of this Imagination: And such an Imagination is Thirst, made by such an Appetite. The same is the desired Liquor to this Imagination; because the Species that made the Imagination is the Property of the Liquor, and the Li∣quor by means of such Imagination may satisfie Pre∣destination, Science, Fate. Therefore what is a Nu∣triment requisite to a Living Body, the same is the Im∣pletion of the Events, or Impressions, the Conceptions and Signatures of Worldly knowledge; whether it be for good or bad: which very thing the most Lauda∣ble Idea of Philosophical Physick of Peter Severine, the Dane, a most Excellent Man in Truth, and a very Nervous Writer, doth also direct us to. This there∣fore, that effects so great things in the World, by a Natural and Inseparable Love, is also employed in delin••ating the Hands of Men, signifying whatsoever things a Man doth, and they for the most part are in

one manner or other described in the Hand it self. Here we except such things as ought to be excepted: The Will of Man is not in every part subjected to the Decrees of the Stars, neither also that saying, [If to¦day I feed upon Flesh, whether shall I Dine to Morrow with Cole-worts or Carrots? &c.] which are here ad∣ded, to remove timely the Objections of Fools.

But if you desire to know wherefore these Signa∣tures are found in the Hand, and perhaps not in any other Part of the Body, you must conceive, that our Hands are the most Noble Members in perfecting of all manner of Actions; they are the Executors of all our Primary Conceptions: Insomuch, that if we wanted the Benefit of our Hands for a few days, it must needs be we should all of us Perish together: That there∣fore our Fate for the most part, and our Power are very much reposed in our Hands, we (even not know∣ing it) openly testifie, when with closed Hands, we make them Petitioners to GOD, or any Man, truly declaring, we can do nothing of our own strength; we despise and reject these Flaggs of our Fate, folded up (like those of War) and yet that one thing which we humbly crave, they obtain and make good unto us, as if some Sacrament were interposed betwixt them. I know not of whom such things as these may seriously be considered on, in their Prayers.

It may now be Asked, wherefore the Excellent Po∣situres of the Stars, do not always shape and depaint the Lines very clear in our Hands? I have seen a No∣ble Man, in whose Geniture all the Seven Planets were Collocated in their Dignities; yet were not the Lines perspicuous in the most parts of his Hands, but rather Obscure. I have seen another Nobly Descended, in whose Nativity Mercury was Excellently well Posited in Gemini, and in the Cuspe of the Tenth: Yet the

place of this Star had afforded him at that time no perspicuous Signatures in his Hand, but such as were dark and slender, when notwithstanding this Planet was both strong and Fortunate in the Geniture, and also at the time of Conception: Besides, the same Planet dispos'd of the Horoscope, and was moreover Lord of the New Moon preceding the Nativity. Now, how the Power and Dominion of this Star, then so strong and Powerful, should be thus Impedited, is the Qu••stion.

It may be again Demanded, how it comes, that sometimes you find a Diversity of the Principal Lines in both Hands? I have seen the Epatica of the Right Hand, adhering in some to the Line of Life; but in the Left Hand the same Remote from the Vital by a notable space: Which we have also mentioned some∣where else in our Practick part.

Touching these, we must know, that many times the Seed of the Parents proves a great Impediment to the Superiour Commotions. For indeed the Seed re∣ceiveth one Condition from Parents that live in Con∣cord, and Temperately; but another from such as live in Discord and Anxieties; especially about the time of Conception. Besides, there is in either Pa∣rent a certain Pattern of the Imagination of the Ma∣crocosm, both of them receiving from every part there∣of sundry Impressions: And therefore when the Ima∣gination of the Greater World is one way affected about the Conception, and the Fathers and Mothers another way, it must needs be that some Discrepancy will hence arise. But the Impression of the Mothers Imagination is vulgarly known (as much as may be) at the time of the Birth. The finding out of all Causes, is very Abstruse. Nevertheless as touching those who have the Lines of either Hand

appearing with a different Face, we cannot otherwise appoint and Pronounce, but that such are disposed and inclined to a double Fortune, Good and Bad.

And now at length being about to put a Period to this our Tract; we earnestly desire all Learned Men, that whatsoever they know in Chiromancy, as having made some certain Tryal thereof, they will be pleased freely to contribute the same to these our Endeavours.

I confess I have not every where in my Praxis sa∣tisfied my own self: I know what Experience I have need of, to Compleat an Absolute Praxis: And other Men also may know I have Assay'd to dig at some such thing. It had been requisite to have annexed somewhat of The Soul of the World, and of what ap∣pertaineth thereunto, as well lest some should Rashly Proclaim Incertain things to be Explained and Con∣firmed by Incertain: As also that we might in some sort Admonish both the Ignorant, and likewise such as Deride the Lethargy of the Celestial (in these Ter∣rene) Bodies, comprehending much in a few words, from which Beginning, there may be Degrees of con∣firming these truly sincere things in Philosophy. Thanks be to GOD, that it is not estrang'd from the Holy Scriptures: See the Book of Wisdom, Chap. 7. & 13. wherein the Lethargy of Celestial things is separated from these Inferiours, lest they should Feed on the Tares of Philosophy.

I shall be perswaded, it is possible, That the Know∣ing and Ingenious may Favour this my First Endea∣vours. If otherwise, it sufficeth me that I received a Sober Censure, at least amongst those Wise and Learned Men, to whom I presented this in writing: Never∣theless there be some of that Profession, who suppose it otherwise. I have nothing to do with the Ignorant and Malevolent.

AN END.

Notes

• * 1.1

  The Stars have Life.
• * 1.2

  The Stars Rational and Intelligent.
• * 1.3

  Harmony of Heaven consist∣eth in Motion.
• * 1.4

  To deny Heaven to Live, is not to be a Philosopher.
• * 1.5

  Herbs more just to Hea∣ven, then Men.