Keiromantia [sic] or, The art of divining by the lines and signatures engraven in the hand of man, by the hand of nature, theorically, practically. Wherein you have the secret concordance, and harmony betwixt it, and astrology, made evident in 19. genitures. Together with a learned philosophicall discourse of the soule of the world, and the vniversall spirit thereof. A matchlesse piece. / Written originally in Latine by Io: Rothmanne, D. in Phisique, and now faithfully Englished, by Geo: Wharton Esq.

A Briefe DISCOURSE OF The Soule of the VVORLD, AND The Universall Spirit thereof.

THe World is a Systeme of Cele∣stiall, and Terrestriall Bodies, constant in Order, Number and Measure, but Living, Ani∣mate, Intellectuall.

The former Part of the Definition is cleare from the Holy Scriptures: The latter is Proved of Plato, and that by manifest Rea∣sons.

Where we say A Living Systeme, we in∣tend a certaine Naturall Life, diffused through the Bodies of the world, extended and Mo∣vably Acting together with the Body of the World.

Where we call it An Animate Systeme, we meane the substance of the Soule of the

World whose Essence indeed is both Indivi∣sible, and Immutable, like the Intellect, yet it may in some sort be tearmed Divisible and Moveable, because it is the Proper Fountaine of some Powers that are declining to Divi∣sible and Moveable. Vertue also and Action) is partly Individuall and Immoveable, so far forth as it agrees with Divine things, & stead∣fastly worketh: and Partly Divisible in some Respects, both because it is Manifold, and also for that it Declineth to a Manifold and Divisible Body: And Moveable, because it worketh Temporally.

Where we tearme it Intellectuall, we meane the Angelicall Intellects, which are properly Perfect and Indivisible (according to Place,) in their Government of the Spheres: and Immutable in respect of time, the Naturall Life, and Forme Corporeall be∣ing Opposite thereunto, [Divisible. and Mu∣table.]

That even these Angelicall Intellects be in the Body of the World, necessity requires it, because the Body of the World is through Life made fit for the Intellect. Therefore, looke how it is in regard of Life, and the like it is in respect of the Intellect: And as it hath not onely a Naturall lying hid in the Matter of the World, but an Animall also, that is, A Soule existing in it selfe: So hath it not

only an Intellectuall Quality infused the Soule; but also an Intellectuall Substance therein re∣maining. For certaine Qualities are every where reduced, to certaine Substances: As a Vitall Quality to a Vitall Substance; so also an Intellectuall Quality, to an Intellectuall Sub∣stance. But as touching these things, we shall explaine our selfe more at large.

The whole Body of the World, is a cer∣taine Body composed of all the Foure Ele∣ments, the Members or Parts whereof are the Bodies of all Living Creatures. For the small Body of every Animall, is a Part of the Worlds Body: Neither is it composed of the whole Element of Fire, Aire, Water, or Earth, but of some Parts of these Elements. By how much therefore the Whole is more Perfect then a Part thereof: by so much is the Body of the World more Perfect then the Body of any one Living Creature.

Hence were it absurd to thinke, that an Im∣perfect Body should have a Soule: But that it neither hath a Soule, nor can live Perfect: None will be so mad, as to say, the Part Liveth and not the Whole. Therefore 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 Soule of the whole World, we will in the

next place enquire, in what Part thereof this Soule may Reside, whence she Distributes her Spirit through all things, and preserves the same so Distributed? Shee fixeth not, her Seate, and Pavilions, in Bodies subject to variety of Change, and Manifold Corrupti∣on, as are the Elements and Elementary Bo∣dies: 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 Spiritually:) yet is it mani∣fest, that the Element of Fire hath therein Dominion: Even as here in this Inferiour Part of the World, where the Soveraignty of the Elements remaines in the Power of Fire. And this we are sensible of in our owne Bo∣dies: But much more, if we doe but consi∣der, how the Fire by no meanes Putrefieth, nor is any way Corrupted, notwithstanding it often Corrupteth other Bodies, where it gets Preheminency.

Moreover, Nature affords it Earth, Water, and Aire, as a certaine Subject Matter, where∣on to Exercise its Power: The Aire it selfe, (as also the Earth, with the Water surround∣ing it, whence we are Nourish'd, and draw our Breath,) is indeed so Affected of the Fire about it, that sometimes Heate doth therein predominate; otherwhiles it is so Extenuated,

that for want of Heate, it leaves its owne Qua∣lity, 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 Na∣ture and Quality thereof is capable of some Excesse, otherwhiles of Defect, the Celestiall Fire it selfe remaining Entire: Wherefore seeing the Soule of the World hath its Resi∣dence in Heaven, of Necessity it must live in a Fiery Substance: For Heaven 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 Circular, the Fires Motion Per∣pendicular. For, because our Fire is Peregrine, and Impure, therefore it tends directly up∣wards, and (by a kind of Veneration) Covets the Place of the Proper and Naturall Fire▪ yet is it not to be supposed such a Fiery Hot Heaven, as that 'tis burning or Heating. By how much lesse Fire is mingled with strange Matter, by so much the lesse it Burneth: The which is seen in the Flaming of the Purer sort of Oyle, but especially of Oyle Artificiously Extracted from Gold: the which True Al∣chemists doe Witnesse, and as these M••r••all Eyes of mine have sometimes Tryed. There∣fore seeing there is not any matter in Heaven,

estranged from the Celestiall, no Adustion, no Heate is made there: We see no Adustion in Comets running through the Celestiall Spheres; but onely some Illustration; for that doubtlesse the matter thereof much par∣ticipateth of the Nature of the Celestiall Bo∣dies. 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 farre different from the Madded Nursery of Peripatetiques, and that not without the Infal∣lible Curiosity both of Observations, and Demonstrations. Now because some Matter Opposed is Heated and Burnt by the Rayes of the Sun, contracted by a Glasse, that is, a sud∣daine generation of Heat, and Fire, increasing by the Flagration of the Collected Rayes in the Glasse, and applyed to Fit Matter, which are of another Disputation. Some will have the Matter of Heaven to be Aereall: But for that Light is a Propertie of Fire, enlightning even the Aire it selfe; in my Judgment wee doe better, in supposing it to consist of a Fiery Matter. Besides, Heaven is next to the Divine Seate, and God himselfe: yet not so, as that God is not every where. God is called The Fa∣ther of Light, with whom there is no Change, by whom the Light may be Extinguished, or Diminished: neither an overshadowing of

Change, whereby sometimes he either is turn'd into Night, or suffereth an Eclipse. GOD is Light, in which there is no Darkenesse, that is, Forme, wherein there is nothing Informe: Beauty, in which there is nothing of Defor∣mity. As therefore GOD is Light invisible, Infinite, the Truth it selfe, the cause of every truth, and of all things: So the Light of Hea∣ven is the splendour, or rather the shaddow of Heaven, visible, 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 Feete as it were a worke of Saphire-stone, and as the very Heaven when it is cleare, &c. Exod. 24. 10. Whence we shall not speake Absurdly, if we say that GOD shineth upon us by his Light from Heaven, and the Sun as a Candle shineth through Glasse, and Windowes made thereof: otherwise, we can hardly explaine this matter, because of his Inscrutable Majesty.

That therefore the Celestiall Bodies are Ani∣mate, is hence rightly concluded: For, it were absurd to deny a Life and Soule to be in Heaven, and the Starres, the which Inspire both Life and Soule even in the vilest of these Inferiour Bodies. They give Life unto Plants, which grow without naturall Seede, as we see in the Mountaines and Places untill'd:

so likewise to the Earth: For, if a Lumpe be taken out of the Bowells thereof, and for some time exposed to the Rayes of the Sun, it yieldeth Grasse, or some Herbes, oftentimes the twiggs of Little Trees. The Starres also bestow Life upon Animalls not generated by Copulation: nor can we be so stupid, as to imagine that Plants, Trees, &c. are of a nobler Condition, then the Celestiall Bodies, This manifest perpetuall operation cannot come but from a Pure, and Cleansed Body.

These things (I suppose) are sufficient to prove, the World hath a Soule, pla∣ced in Heaven, as in the most noble Part thereof.

But perhaps you desire it may be further Proved, that these Celestiall Soules are Rati∣onall, 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 goodnesse it selfe [That is, of GOD, for wee Germans so expresse it, because (Got) sound nothing else with us then Gut, if we rightly enquire the Reason of the Idiom] it must certainly participate not onely of Life, Sense and Reason, but also of Intelligence. The Soule is the Perfection of the Body. And that Body most Perfect, which hath the Perfectest Soule. Wherefore if the Celestiall Bodies be most Perfect, they must of necessity enjoy the most Perfect Soules. The Heavens

therefore doe Participate of the Intellect and Minde: which very thing the Platoniques plainly approve by Musicall Concords. For, seeing that Musicall Concord is, as it were, Living, Rationall, and Efficacious; what Re∣semblance hath it unto Life it selfe, how Pleasing is it to the Mind, and even Ravisheth the whole Man! And which is more, the Mind and all things else are made by the Soules by her they are preserved, by her they are Moved. And therefore Plato did not amisse, when he Described the Soule, to be shee that made, Preserved and Moved all Naturall things, especially by Musicall Numbers and Proportion; constituted (I say) by numbers, not Mathematicall, as some Calumniate, but by Ideall and Metaphysicall Proportions of Numbers. This Harmony consisteth alto∣gether in Motion, because that by an Aerall Nature (posited in Motion) it moveth the Body, by a Purifyed Aire, it stirres up the Aereall Spirit, (the Chaine of Soule and Body:) By affect it at once disposeth the Sense and Affection: By signification it operates upon the Mind. Lastly, through this Motion of the subtile Aire, it penetrates vehemently: It floweth sweetly through the Contemplation: and (by its conforme Quality) powreth out it selfe with a wonderfull Pleasure. By its Nature aswell spirituall as Materiall, it at once

Ravisheth, and Claimeth all that is Man. Wherefore let us seriously consider, how the Sounds of most sweet Musique elevate, and as it were double and treble our Minds. And in like sort judge the Melody of the Celestiall 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 Drynesse of Elements: so likewise Matter and Forme in the Gene∣ration of things, Meeknesse and Magnanimi∣ty, Temperance and Fortitude in Humane Affaires. Seeing therefore that Motion is every where Free in its own Nature, it might easily prevaricate, and wander, unlesse it were Ruled by the Intellect, and Minde: the which wee 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 workes: for the Celestiall Soules, and so the Soule of the Universe, have no Reasons of theirs, of whose spirit even wee our selves are generated, and live conti∣nually.

If the Lesser World enjoy an Intelligent Soule, such also enjoyes the greater: But wee will cease to prosecute this any further; con∣cluding, that the World is a Systeme of Ce∣lestiall

and Terrestriall Bodies, constant in Order, Number and Measure, but Living, Animate, Intellectuall. Whence wee safely gather, that the Soule of the World is a cer∣taine singular Life, filling all things, vivifying all things, producing and connecting all things that it may accomplish, and preserve one Fabrique of the whole-World; and be as a Monochord sounding out by the threefold kinds of Creatures, Intellectuall, Celestiall, and Corruptible, at one Blast, one onely Life.

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

Now can wee here passe by the Authority, both of the Holy Scriptures, and also of the most approved Philosophers.

Deut. 4. 19. Thou shalt not worship the Sun, Moone and Starres, 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 Pretious things of the Sun, and of the Pretious things of the Moone. But above all let us consider those things which are in Levit. 26. 19. I will make (saith God) your Heaven as Iron, and your Earth as Brasse. The same is repeated Deut. 28. 23. and also in Osea 2. 21. And I will hear the Heavens, and they shall heare the Earth, and the Earth shall heare the Corne, and the

Wine and the Oyle, and they shall heare Israel. [Therefore we hereby see, that God doth set the Root of World∣ly Benedictions in Heaven as it were in the Soule of the Uni∣verse, so that the Beginning of Blessings is from Heaven, as the Beginning of Motion from our Soule; which are of them∣selves perspicuous enough.] To this also belongs that in Job 38. 33. Knowest thou the course of Hea∣ven, or canst thou dispose the Rule thereof in the Earth?

[The Rule of Heaven proceeds through terrestriall and all inferiour things as the Rule of an Emperour or King, through∣out his Empire and Kingdome: as therefore a King is the Soule of his Kingdome: so the Heaven and the Starres are the Soule of the World.]

Likewise that of Job 26. 13. His spirit hath Garnished 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 Intellectuall.]

Psal. 19. God hath set his Tabernacle in the Sun: One Day telleth another, and one Night teacheth another knowledge: there is no Speech; nor Language, in those (Heavens) yet under∣standeth he their voice.

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

Psal. 89. 5. O Lord, even the Heavens shall con∣fesse thy wonderfull Workes!

Iohn 3. Our Saviour saith to Nicodemus: I have told you of Earth by things, and you be∣lieve not, how would you believe if I should tell you of heavenly things? as if hee had said, I now propound the Comparison of the Gene∣ration of Earthly things to spirituall, which are obvious to you all, and yet you believe not: much lesse 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 Sonne of Righteousnesse: how farre wee might hence Philosophize, concerning the Sun, and Celestiall Fires, can hardly be expressed.

Very notable is that place of Gen. 37. in the Dreame of Ioseph, who saw himselfe worship∣ped of the Sun, the Moone, and eleven Starrs, therefore his Father Iacob, expounding this Dreame Magickly, saith, Shall I and thy Mother, and thy Brethren come and worship thee? Therefore that holy Father knew that he had the Sun in stead of his Father, the Moon in stead of his Mother, in the World, and Worldly Generations, and 12. Starres (for Ioseph was as the 12 Starre, in that he was the 12. of the Brethren) to stand in stead of the 12. begotten Sonnes. You may understand by those 12. Starres of Heaven, the twelve Signes, constituting the 12. Moneths by 12 Conjunctions of the Sun and Moone in them,

by whose Congresses, the Year is compleated, and its Annuall Generations finished.

There are other things to be seen among the Cabalists; notwithstanding wee have per∣spicuously enough enucleated the present matter.

We write not these things to vaine Men, [that is, such as are Ignorant and Proud,] but to the truly Honest and Ingenious, who constantly love the Knowledge of God and his Workes, 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 plaine,) By the Workemanship of the Heavens and the Earth (touching which all approved Philosophy teacheth) and the inscrutable Systeme thereof, to know God Himself as in a Glasse, that he is the most Wise, Ineffable and Eternall Good∣nesse.

The other Authority is that of the Great Philosophers, Plato, Aristotle, Pithagoras Or∣pheus, Trismegistus, Theophrastus, Avicenne, and the like: But wee will here follow Plato especially, (a Philosopher most full of Piety, and the knowledge of God) and his Inter∣preter, the never to be too much Praised Marsil. Ficinus, of Florence, then whom whe∣ther Italy ever afforded a greater, I shall not easily determine.

If any man doubt (saith Theophrastus the Peripatetique) whether the Heavens live or not, let him not be accounted a Philosopher: And he that denyes Heaven to be Animate, so as that the Mover of it is not the Forme thereof, destroyes the Foundations of Phi∣losophie.

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

M. Manilius in his Proeme.

WHen every species of the glittering Sphere, (The Stars returning) Ranked did appear In their own Seates; and by the Fates Decree Each had restor'd its Formall Potency; Experience framed Art, by various use; Example Guiding where it was Abstruse; And (though at a vast Distance) plainly saw The Starres 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 Soule Doe by a Tacit Law, and sacred Course Inspire, Turn Round, Guide, Govern, and controul This Immense structure of the Universe: And all its Naturall Parts which Framed be In Different shapes of Aire, Fire, Earth, and Sea.

Lucan Also.

HE that sustaines 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 selfe returnes, and doth embrace The Highest Mind, and Heaven doth wheel about With like Proportion—

And Virgil not the last of the most Excellent Philosophers, 6. Aen. By M^r. I. O.

AT first the Heaven, & 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 scrowle. Hence Man, & Beasts, & 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 Soule of the World. And now seeing it is manifest the World hath a Soule, it will be no lesse apparent, That the same World shall consist also of a Spirit: which is called the Spirit of the Universe. Where the Soule is, there also is the Spirit: The Soule groanes in the Spirit, the Intelli∣gence in the Soule. The Spirit also of the Uni∣verse, is the vigour of Divine vertues, dilated through all things, whose continuall Excita∣tion resides in the Soule of the World, and the Celestiall Bodies. Democritus, Pythagoras, Orpheus, and such others called these vertues, Gods: Zoroaste••, Divine Allurements: Sy∣necius, Symbolicall Inticements: But some called them Lives, others also, Soules. Nor that indeed undeservedly: For seeing the Soul is the Primum Mobile, and truly of its own accord, or by it selfe Moveable, but the Body or Matter of it selfe Ineffectuall for Motion, and much degenerating from the Soule: Therefore we have need of some more Excel∣lent Medium, that is to say, such a Medium, that may be (as it were) not a Body, but yet as if it were a Soule; Or as no Soule; and yet (as it were) a Body whereby the Soule may be united to the Body. For such a Medium is the Spirit of the Universe it selfe, which other∣wise we call the Fifth Essence, because it is not wholly subsisting of the Foure Elements,

but a certaine Fifth over and beside them. Therefore such a Spirit is necessarily requisite as a Medium, by whose Intervening, the Ce∣lestiall Soule may be in a Grosser Body: and this Spirit is of such a Forme in the Body of the World, as is ours in the Humane Body: be∣cause that as the Powers of our Soule, are by the Spirit communicated to the Members; So the vertue of the Soule 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 sparke thereof.

Through this Spirit every occult Propriety is propagated unto Herbes, Stones, Metals, and to all living Creatures, by the Sun and Moone, by the Planets and other Starres of the Eight Orbe. And those things that con∣taine a more plentifull and excellent Spirit of that Nature, shall perfect a more manifest and swifter Operation in our Bodies: if so be it be duly seperated from the Body and Feces: for, the Feces profit nothing; yea, they plain∣ly Impede and oppresse the Penetrating ver∣tue of the Spirit. And indeed all Physitians should have a speciall Regard, that they Artificially segregate the Medicinall 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 o∣mit that Labour, or account it in a manner Dishonest; Leaving that separating Art to the Diseased Body. Neverthelesse these Men make too huge a Progresse in Philosophy, they shall often dispute against Astronomy it selfe, not knowing indeed that they can nothing say, or Dispute, without that Syderiall Spirit communicated to them, (as also to every Man, yet more or lesse,) from above, by the Heavens and the Starres. Truly the Lote (which shutteth its Leaves before Sun Rise, but when he Ascendeth openeth them by de∣grees,) will be accounted more Just and Charitable towards the Celestiall Princes, then these so Rationall Men. And so we believe shall the Cock, who applauds the Rising Sun, as it were with a Hymne, from his Inferiour Rousts. But these are from the matter.

We formerly told you, There can nothing be found in this Lower World, that wan••s a vivifying Sparke of this Spirit: but yet to know, under what Starre, and in which signe of the Zodiaque, every thing Perceiveth its Spirit, This is the Worke, here the Labour is. Neverthelesse, there hath so much of this nature bin Manifested to us, by sedulous and skilfull Men, as is sufficient for Humane In∣genuity and Paines, to find out greater things. Gold hath in it the Spirit of the Sun, and there∣fore

is, (in value,) the most pretious of all Metalls: It also nourisheth every Spirit of all things Growing: So that the Sun possesseth the vertues of all the Starres. No marvell then the Spirit of Gold (skilfully extracted, or seperated from the elementated, or Metal∣lique Body) should extirpate all Diseases of the Body. The reason is manifest by Astronomy it selfe. But that there is Gold of the Solar Spirit, (to omit other Reasons) the purifyed signe thereof sufficiently testifies, where you shall finde Incense Burning with perpetuall Fire: which thing true Alchemists know very well; and there yet remaines such a thing to be found in some Sepulchers, that hath con∣tinued its Ardour and Fire for more then 100. yeares; Even as the Sun enjoys Perpetuall 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 Forme with the Body, plainly produces the same, or even greater things, then that Essence of the Sun, so ear∣nestly sought for, by Covetous Persons. So also to other Metalls, there is a Proper and Perpetuall Seed-plot in Heaven. The like for Trees, Plants, Stones, &c.

If therefore any thing growing nourisheth in it an Astrall Spirit, wee account the Incen∣sive matter of the Generative and Seminary

vertue much more such, and indeed more Perfect in Man himselfe. Those Philosophers who know not any such thing in Man, can pro∣nounce nothing certaine as touching the In∣genuity of Man, his Inclinations, Antipathy, Sympathy, of the Magnetique vertue and o∣peration, and such other things as are hither∣to appertaining: Whence it is they so Foolish∣ly and Filthily heape up Reasons of Philo∣sophizing, which are no better then volatile Aire.

We must not forget that there is a twofold Spirit in Man. One infused from the Heavens and Starres, at the time of Generation: the other Inspired by GOD; This was the breath∣ing-hole of Life, in Adam; and that indeed Per∣fect, but afterwards Lost. The First Man was made of the Slime of the Earth, that is, of the Greater World, of the Sydereall Creatures and Elements: whence he received a certaine A∣strall Soule resembling the Soule of the World. The Object whereof, is, The Universall World, and the things contained therein, that is, Worldly Wisdome, generally comprehend∣ing all manner of Arts and Sciences within it selfe: some such thing was Anciently called in Man, the Proper Genius, or Demon of every one. Hee is not wholly Ignorant of the Na∣turall Law, (that is, of the Divine Will, com∣manding and approving the Good; but ab∣hominating

and Condemning the Evill done unto us) because the World was the First I∣mage of God: and Man himselfe 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 a one soever the Predestination of the Mundane Soule made him: such a one also every Man would (and desireth to) Die, by a naturall instinct. Thus we more plainly conceive how Man is subject to the Starres. Hence likewise we will not de∣ny, but that very many Diseases, and conse∣quently the terme of Life proceed (especially in a flourishing Age) from the Starres, touch∣ing which we have elsewhere produced mani∣fest Reasons, and a manifest Experience in Examples. Hereunto belongs the whole Ge∣nethliaque Part of Astrology. Theophrastus Paracelsus hath most Plentifully and Learn∣edly explained the Foundations of this very Matter, in his Volumne of Wise Philo∣sophy.

There was another Breathing Hole placed by God in Adam, (beyond this Rationall Spirit, and operating Soule, deducing its Originall and Branches from the Starres,) 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 Sparke (Christ being Mediator) shall grow into a Flame of Celestiall Wisdome; 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 Workes of GOD (for they testifie of GOD, what he is) but in that they are Corruptible, unstable, and draw a Man from the presence of GOD, and from Eternall Joy in Him. This Wisdome is that sorrow with the Flesh, and its Concupi∣scences, at last overcoming, Christ being Con∣querour. Of this is that vulgar saying, Sapi∣ens Dominabitur Astris. A wise Man shall Rule the Starres. By this very Rule we are led from the Love of Corruptible things, and brought into the Love of Eternall. By this we take the Crosse of Christ upon our Shoulders, and Follow him, that is, we shall hereby Purge out the Old Leven, crucifying our Flesh with Evill Affections and Concupiscences, studying to learne abundantly the Fruits of a Christian Spirit, without Hypocrisy, as Charity, Faith, Peace, Joy, Liberality, Meeknesse, Temperance, Gal. 5. In a word: This Celestiall Spirit is no other thing, then Faith triumphing through Charity, without which none shall Prevaile before GOD, although (as it is in 1 Cor. 13.) He should speake with the Tongues of Angells,

and had all Faith, so that he could Remove Mountaines 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. Charity is the Bond of Perfection, Col. 3. Charity is Long suffering and Bountifull: she Envieth not, she maketh no Tumults, she is not puft up, she doth nothing whereof she is ashamed: she seeketh not her owne: she Provoketh not, she thinketh no Evill▪ she rejoyceth not at Ini∣quity, but the Truth: she beareth all things; she believeth all things: she hopeth and sustaineth all things. Charity Buildeth up, knowledge puf∣feth 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 Astrall, Externall, or Carnall, which is called Animall, (nor perceiveth he the things which are of the Vivifying Spirit:) The other, Spirituall or Internall, busied in Renuing the Corrupted Image of God, Rom. 7. In like manner, there shall be a Two-fold Wis∣dome; One, Worldly or Astrall, the Wisdom

of Arts, Sciences, Dignities, Possessions, and of Corruptible things, wherein the Gentiles are alone Busied, Mat. 6. The other Celesti∣all, consisting in the knowledge of GOD, in the consideration of his Ineffable Mercy, in the Desire of Eternall Happinesse. This Wisdome acknowledges no other Governour, then the Holy Spirit, operating by the word of GOD: That, the Heavens and Celestiall Influen∣ces: Both which may be Joyned in a Man that Pleaseth GOD. But in whom the Cele∣stiall Wisdome Raigneth, that other is onely 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 Astrall raigneth, (suppose that alone,) There are Dogs, and Swine, un∣to whom we are forbidden to cast Pearles, or that which is Holy. Lastly where the Celestiall and Astrall, doe Conjunctly Rule; that is, when we indeavour to serve Two Masters, There is True Hypocrisie, very displeasing unto GOD. No Man can serve Two Masters: such were the Pharisees in the time of Christ, whose Righteousnesse if ours exceed not, we shall not enter into the Kingdome of God, Christ him∣selfe 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 abhorre this True manner of Philosophizing) should take occasion to mingle Holy things with Pro∣fane, or Profane with Holy, whilst perhaps they might take upon them to Disprove these Realities.

Furthermore 〈◊〉〈◊〉 hitherto we have Treated of the Soule and Spirit of the Universe, and of the Syderiall Governour in Man: So now we may possibly be informed concerning Foure Senses in the Universe, accommodating them∣selves to the Four-fold Vertue or Power of the Soule of the World.

There are Foure Elements which contribute Matter to the Body of the World: and there are also Foure Powers in the Soule of the World. The first is, the Intellect of it selfe Immovable, the Mover or Governour of the Sphere; instituted by the Author of all things Governing the Spheres. The second is the Soule of the Sphere, A Mover indeed that is Moveable, yet so of it selfe. The third, a Certaine Intelligence, excellently placed in this Soule by GOD, and the superiour Intellect. The fourth, is, Nature, that is to say, A Se∣minary and Vitall vertue, every way infus'd into the Matter, by the Soule. The Intellect and Soule are indeed Substances: But the In∣telligence and Nature are Qualities: Those

of the Soule, these of the Matter. The Foure Images, of these are the Foure Elements: For, Fire resembles the Intellect; Earth, the Water; Aire, the Intelligence; And lastly, Water, the Soule. And as there are three things Proper to Fire, three things also opposite to Earth, and that the Mediums a∣gree with Mediums by a certaine Proporti∣on, so there are three things proper to the In∣tellect, and their Opposites are proper to Na∣ture: The Mediums also to the Mediums. For the Intellect is Individuall; Uniforme, Eternall; Nature, Dividuall; Multiforme, Temporall: The Soule (amongst these Mediums) looks indeed (through the Intelligence) more parti∣cipating of the Intellect it selfe, then of Na∣ture: But through the Animall Power, the rather agrees with Nature, then the Intellect. Wherefore it is called Partly Individuall, partly Dividuall: Partly also Uniforme, and partly Multiforme: Againe, partly Eternall, and partly Temporall.

From Substance,	Vertue,	Action.
Fire	Subtile	Acute,	Moveable.
Aire	Subtile	Obtuse	Moveable.
Water	Grosse	Obtuse	Moveable.
Earth	Grosse	Obtuse	Immovable.

The Intellect, Individuall, Uniforme, Eternall.

* 2.1Intelligence,	Individuall,	Ʋniforme,	Eternall.
Animall, Power,	Dividuall,	Multiforme,	Temporall,
By Nature,	Dividuall,	Multiforme,	Temporall.

Hence also are the Foure Lives Delivered and Beleeved of Plato. The life of Saturne admireing (in the Intellect) Heaven the Father thereof, that is, God the Father of Hea∣ven. The Ioviall in the Intelligence declining to Action yet Moveable. The Venereall, in the Animall Vertue, yet Affecting Matter: And the Dionysiacall, as if Drunk in Nature, that is, of a Drench'd, or Drown'd Matter.

And by a like Reason, there are Foure Sen∣ses in the Universe. The First, in the Soule of the World, Commune (I say) and one Sense: that is, a certaine Imaginary Vertue so accom∣panying its Intelligence, and touching the Par∣ticular Formes of things, as the Intelligence doth the Universall: Touching (I say) In∣trinsecally, and therefore it wants no Instru∣ments, neither proceeds, or suffers it any where without. The Second, is, in the Soules of the Spheres and Stars Commune indeed, and Im∣patible also, but proceeding without. The third in Particular Soules, distributed through all the Instruments, beyond Common strength, and spreading it selfe without, but

ending in the Judgement. The Fourth, (and last) Sense is (according to the Pythagoreans) allow'd to Plants, yea, a certaine Image of Sense, and that indeed Stupid, having no Judgement of Quality, but Posited onely in the Passion of some Pleasure or Griefe.

The First Sense represents the Intellect: The Second the Intelligence; The third, the Ani∣mall Vertue, and the Fourth, the Naturall: wherein we must remember that the Matter of the World, doth not otherwise enter the Soule, then by Nature, nor otherwise the In∣telligence then by the Soule, nor otherwise the Intellect, then by the Intelligence: Even as it receiveth Water by the Earth; by the Water, Aire; and by the Aire, Fire.

But at length to come to our Matter, we must know, that the Lines of the Hands, are not otherwise produced (giving GOD in the first place His Due) then from the Imagination of the Greater World, thus, or so Affected in the Generation of Man, yet performing its Autho∣rity & Office by the Stars. It is hardly percep∣tible to our Humane Wit, how such an opera∣tion should be made in our Hands, by Lines shaddowing out the Fate of every Man. This Imagination of the Soule of the World is other∣wise called Predestination, Science, Fate: And she it is that performes her Power in the Con∣ception and Birth, by the Influence of that

Starre which then predominateth in the Hea∣vens, and thence powreth out that Peculiar Genius upon every Man: If many Starres be to doe the worke; the proper and accustom∣ed Signatures are by them distributed and Engraven, Fortunate or Infortunate, according to the Affection of the Planets, and other Starrs, in their respective Signes and Quar∣ters of Heaven. Those Conjunctions and other Aspects of the Planets, which but seldome happen, doe make the most Noble and excel∣lent Impression: such be the Conjunction and Sextile of Venus and Mercury, the Conjunction and Trine of Saturne and Iupiter: so also of Iupiter and Mars, Iupiter and the Sun, Iupiter and Venus; likewise the Trine of Mars and Mer∣cury: The Moone also partily supputated in an Angle, or begirt with the Favourable Raye of a Noble Starre, &c. yet more or lesse ac∣cording to the Quarters of Heaven, aud the Places of the Zodiaque. The presence of the more Notable Fixed Starres doe hereunto contribute very much of strength. So also they whom the Position of the Starres, shall encline to the contrary. But there is so Bene∣ficient a vertue planted in this Science, or Pre∣destination, and so great LOVE, that to for∣warne us of Future Events (the Times whereof the Directions of places in Corrected Geni∣tures, which I certainely know by often Ex∣perience,

manifest) she often premits her Sig∣nitures in this or that Place of the Hand, that if Fortunate Events be neare, a Man might happily know thereof, and by his In∣deavour Nourish and Enlarge the same to his Benefit: But if any Misfortunes, that hee would and might be carefull in Averting, at¦leastwise in Mitigating the Evills ensuing. And indeed concerning the LOVE extended in the First Creation, unto all things Celestiall and Terrestriall, (notwithstanding an Adjunct or Opposite Strife elsewhere) a whole Volume might be written: See the Golden Commen∣taries of Marsilius Ficinus, upon Plato's Ban∣quet of Love.

We daily Observe how some Lines are quite Vanished, which were but even now in our Hands, and that others Arise in Lieu there∣of, with a Different Face: some to wax Pale, and others to Flourish with a kind of Ruddy∣nesse, &c. and indeed deride them all, as Vaine and Casuall. But yet now that Experience her selfe hath by severall practises reduced all to an Art, we cannot be so Impudent and Stupid, as to deny them to containe some Events. Indeed 'tis requisite that the Cause or Begin∣nings both of the Signatures themselves and the Affections therein, should not else∣where reside, then in that very Science of the Soule of the World, sending as it were her

Standard before-hand, by the peculiar Starres and Progressions of the Starres of every Man: For unlesse this Imagination, Science, Fate, or Predestination preceded by a certaine perpetuall Power, nothing could be Generated, nothing Increased: Visible cannot be made of Invisible things: Corporeall of Incorporeall: The Shapes, Magnitudes, Colours, Odours and other Signatures of Bodies will not be un∣foulded, whether the Efflux of Nourish∣ment be Plentifull, 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 Republique. Hee that is oppressed with Thirst, conceives in his mind a Species of Fami∣liar Liquor: that Appetite is an Individuall Companion of this Imagination: And such an Imagination is Thirst made by such an Ap∣petite. The same is the Desired Liquor to this Imagination: because the Species that made the Imagination is the Property of the Liquor, and the Liquor by meanes of such Imagination may satisfy Predestination, Science, Fate. Therefore what is a Nutriment▪ Requisite to a Living Body, the same is the Impletion of the Events, or Impressions, the Conceptions and Signatures of worldly knowledge; whether it be for good or bad: which very thing the most Laudable Idea of Philosophicall Phisique of

Peter Severine the Dane▪ a most Excellent Man in Truth, and a very Nervous writer, doth also direct us to. This therefore, that effects so great things in the World, by a Naturall and Insepe∣rable Love, is also Imployed in delineating 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 selfe. Here wee except such things as ought to be excepted: the will of Man is not in every part subjected to the Decrees of the Starres, neither also that saying, [If to day I feed upon Flesh, whether shall I Dine to Morrow with Cole-worts or Carrets? &c.] which are here added, to remove timely the Objections of Fooles.

But if you desire to know wherefore these Signatures 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 al manner of Actions; they are the Executors of all our Primary Con∣ceptions: Insomuch, that if wee wanted the Benefit of our Hands for a few dayes, it must needs be we should all of us Perish together: That therefore our Fate for the most part, and Our Power are very much reposed in our Hands, we (even not knowing it) openly testifie, when with closed Hands, we make them Peti∣tioners to GOD, or any Man, truly declaring,

we can doe nothing of our owne strength; we Despise and reject these Flaggs of our Fate, folded up (like those of Warre) and yet that one thing which we humbly crave, they ob∣taine and make good unto us, as if some Sacra∣ment were Interposed betwixt them. I know not of whom such things as these may seri∣ously be considered on, in their Pray∣ers.

It may now be Asked, wherefore the Ex∣cellent Positures of the Starres, doe not al∣waies shape and depaint the Lines very cleare in our Hands? I have seen a Noble 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 ano∣ther Nobly Descended, in whose Nativity Mercury was excellently well posited in Gemi∣ni, and in the Cuspe of the Tenth: yet the place of this Starre had afforded him at that time no perspicuous Signatures in his Hand, but such as were dark and slender, when notwith∣standing this Planet was both strong and For∣tunate in the Geniture, and also at the time of Conception: Besides, the same Planet dis∣pos'd of the Horoscope, and was moreover Lord of the New Moone preceding the Nativity. Now how the Power and Domi∣nion of this Starre, then so strong and

Powerfull should be thus Impedited, is the Question.

It may bee againe Demanded, how it comes, that sometimes you finde a Di∣versity of the Principall Lines in both Hands? I have seene the Epatica of the Right Hand, adhering in some to the Line of Life; But in the Left-Hand the same Remote from the vitall by a notable space: which we have also mentioned somewhere else in our Practique 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 receiveth one Condition from Parents that live in Concord, and Temperatly: but another from such as live in Discord and Anxieties; especially about the time of Conception. Besides, there is in either Parent a certaine Patterne of the Ima∣gination of the Macrocosme, both of them re∣ceiving from every part thereof sundry Im∣pressions: And therefore when the Imagina∣tion 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. Neverthelesse as touching those who have the Lines of either Hand appearing with a Different Face, wee cannot otherwise appoint and Pronounce, but that such are disposed and enclined to a double Fortune, Good and Bad.

And now at length being about to put a Period to this our Tract: wee earnestly De∣sire all Learned Men, that whatsoever they know in Chiromancy, as having made some certaine tryall thereof, they will be pleased freely to contribute the same to these our Indeavours.

I confesse I have not every where in my Praxis satisfyed, my owne selfe: I know what Experience I have need of, to Com∣pleate an Absolute Praxis: And other Men also may know I have Assay'd to Digge at some such thing. It was but requisite I annexed somewhat of The Soule of the World, and of what appertaineth thereunto, aswell lest some should Rashly Proclaime Incertaine things to be Explained and Con∣firmed by Incertaine: as also that wee might in some sort Admonish both the Ig∣norant, and likewise such as Deride the Le∣thargy of the Celestiall (in these Terrene) Bodies, comprehending much in a few words, from which Beginning, there may be Degrees of confirming these truly sin∣cere

things in Philosophy, acceptable to GOD, and not estrang'd from the Holy Scriptures: See the Booke of Wisdome, Chap. 7. & 13. wherein the Lethargy of Celestiall things is seperated from these Inferiours, lest they should Feed on the Tares of Philo∣sophy.

I shall be perswaded, it is possible, That the Knowing and Ingenious may Favour these my First Indeavours. If otherwise, it suf∣ficeth me that I received a Sober Censure, at lest amongst those Wise and Learned Men, to whom I presented this in writing: never∣thelesse there be some of that Profession, who suppose it otherwise. I have nothing to doe with the Ignorant and Malevolent.

AN END.

Notes

• * 2.1

  The Soule by the