Section I, Book 4, chapter 3: The divine spirit, condensation and rarefaction, generation and corruption

CHAP. III.

What the cavills of this our age hath been, touching the seat of the all-creating and universall inacting Spirit in this world. And herein also it is proved, that Jerom's translation upon this Text of David, [Posuit tabernaculum suum in sole, God put his tabernacle in the sun] is according unto the true sense of Scriptures. And lastly, the reason of the errour in our latter Translations, is herein, according unto the Author's capacity, expressed.

I Confesse, there hath been a great controversie, whether Jerom, or Tremellius, or Pagn[…]ne, and some others, have erred in their translation of the fore-mentioned Hebrew Text; for Jerom being of greater antiquity, howsoever he found the nature of the Hebrew which he translated, interpreteth the first verse of the nineteenth Psalm of David, Posuit Deus tabernaculum suum in sole, God hath put his tabernacle in the sun; Pagnine making use of the same Text, but perchance corrupted and altered from the Originall copy, and therefore construeth the Hebrew thus: In coelis posuit Soli tabernaculum: He made for the Sun a tabernacle in the heavens. And Tremellius expounds it: Soli disposuit tentorium in iis: He made the heavens a pavillion for the Sun. Verily if we consider all things rightly, we must imagine that either the Text must be altered and corrupted from that Originall copy, which St. Jerom had, or else the reverend Jerom's worth must of necessity be called into question, for so grosse a mistaking. Touching the petson; surely the whole Christian Church in his days, would not have made election of a man of mean skill in the Hebrew language, to undergo a task of such importancy, being for the main good of the whole Christian Church, as was the translation of the Bible out of Hebrew into Latin. It would not (I say) have relied upon a man of small cunning, either in the Hebrew language or mysteries of divinity, to judge of the likelyhood or coherence of the Scripture's Harmony; and therefore the ability of the person, unto whose charge so great a business was committed, and consequently the fruits of his labours could no way be undervalued, being compared unto either Pagnine or Tremellius. Again, that he was held for a person of holy conversation, the title of Sainct, which is attributed unto him, doth confirm and argue. Besides all this, that he had by many degrees a deeper insight into the mystery of the Bible, and a profounder reach into the nature of the divine wisdom, then any Interpretour of the Bible, which ever was, and much more then those of later daies; John Reucline, in his third Book of the Cabalistcall Art seemeth to verify in these words, Cum Hieronymias librum Jetzira multum, & saepe, nocturna versaret manu atque diurna, venisse ad eum filia vocis dicitur, qua juberet illum tribus annis volumini eidem insudare, &c. Quo facto, se ab ipso Deo virtutes & potestates Alphabetorum et Elementariarum commutationum asserebat reperisse: Nam dispositionem conjugationis de libro creationis ante noverat. Inde ad posteros Alphabeticaria haec cabula, id est receptio, transmigravit, per quam Arcana divinorum maxima panduntur: When Jerom had often turned over the Book of Jetzira or of the Creation with a nocturnall and diurnall hand; It is reported that the daughter of the voice came unto him, which commanded him to take paines in the said Volume for three years space; which when he had effected, he said that he was taught by God, the vertues and powers of the Alphabets, and Elementary commutations: For he had known the disposition of the conjugation out of the book of Creation before. And hereupon did this Alphabetary caball or reception spring, by the which he did bewray or disclose the great mystery of divine things, &c. Which if he meant of this Jerom, as by many of the learned it is imagined; you will not deny but he was deeply seen in the profound and arcane meaning of the Scriptures, and therefore he was a man who should not lightly be so deceived or deluded in his Interpretation. Again, no man can deny but that the Pope and whole Christian Clergy did assist him in this business, with all the antique books or manuscripts, which might direct him into the true way or sense of interpretation; so that he wanted not the consent of antique Authority, but could discern between the true and corrupt Text in his interpretation, and therefore that we may neither accuse the later interpreters for their exposition, nor derogate from St. Jerom's labours, which deserve an everlasting monument, we must rather impute the errour unto the corruption or alteration of the Hebrew Text, being that the whole harmony of the Scriptures, and main subject of the Psalm in which it is recited, do tend and incline rather unto the construction of St. Jerom, as I will particularly prove and expresse unto you by these Arguments following. Whereof the first is taken from the main Subject of the Chapter, wherein these words Posuit tabernaculum suum in sole are mentioned, as also from other Testimonies of holy Scriptures. Next from the mysticall and cabalisticall exposition of the Hebrew word of the Sun. Then from the resolution of the ancient Theologians with other circumstances belonging unto them. Fourthly, from an Astonomicall observation, and the dignity and excellency of the solar creature. Fifthly, from an Arithmeticall consideration. Sixtly, from the point and circle in Geometry. Seventhly, from the consonant of the greatest perfection in Musick or harmony. Eighthly from a Physicall or naturall regard. And lastly, by the asseverations of the wisest and divinest Philosophers, which accord exactly with the Symphony of Scriptures. Of each of those therefore in their order.

As for the first Argument, it is evident that the main Subject of this Psalm, doth touch the revelation of Divinity or God in his celestiall creatures, and therefore it must as well be in this Psalm intended, that the divine Spirit doth plentifully, and that essentially inhabit this illustrious palace of the heavenly Sun, as there it is related that the heavens are full of his presence. But the same Psalm beginneth thus, The heavens declare the glory of God, and the Firmament the works of his hands, &c. Where he expresseth that the glory of the Creator which is in the creature doth reveal the Creator in the creature; but where the glory is present, the essence is not absent: And thereupon it followeth justly, that this Creator which hath filled the Sun of Heaven, with his glory and beauteous influence of essentiall vertue and light, hath revealed himself unto all the world, out of his Sunny tabernacle egregiously and perspicuously, as by the Physicall and naturall effects it shall be declared hereafter in the eighth rank. Again, the Son of Syrach confirms this more plainly where he saith: Sol illuminans per omnia respexit; & gloria Domini plenum est opus ejus: The Sun shining forth looketh over all, and it is a work that is full of the glory of the Lord: that is to say, of essentiall Divinity, not that it is included in it, but that also it is exclusively in and over all, no otherwise then the Spirit of mans blood is said to have his principall tabernacle in the Heart, and yet is in all and every part of the Spirit and body. Again, it appeareth by these words, that the Eternall Spirit of Wisdome did elect the celestiall Sun, as a pure vessell or Subject, to operate and act in, for the vivification and animation of every creature. And therefore she, in her own person, saith, Ex ore Altissimi prodii primogenita; in coelis feci ut oriretur lumen indeficiens: I came out of the mouth of the Almighty, being the first b[…]gotten; I made or caused a never-fading light to rise in the heavens. Whereby this catholick Agent doth shew that the Sun doth move in and by it, The great Lord (saith the text in another place) made the Sun, and by his Commandements he causeth it to run hastily, &c. As if he had said by the Divine Word the Sun did move. But this will be better proved hereafter.

Touching the second, which dependeth on the cabalisticall enucleation of the Hebrew word, for the Latin word Sol or the Sun in English, is written thus in Hebrew [Hebrew] where we have two [Hebrew] or Shins, which the Cabalists do make the Symbolicall character of fire and light, and [Hebrew] Mem in the middle, which importeth a watry corpulency, for Mem is the SYmbolicall expression of the waters; as if we should say, that the humid nature of the heavens being contracted in their center, is illuminated with a double proportion of the divine emanation streaming down, or flowing from the Sephiroth or Cabalisticall numeration, called Tiphereth or pulchritude and beauty. Whereby it is argued, that this heavenly mass is made a Tabernacle for the Spirituall Sun or beauteous and divine Spirit of Light, not that it includeth it, as is said before, but, as the Scriptures say, that the holy Spirit was in the carnall Christ abundantly, and yet it was not denied for all that to fill the earth and heavens.

Concerning the third: The Theologians do affirm, that the Light which was expansed over all the heavens, and did operate in place of the Sun, for the first three daies space, was at the fourth day congregated into the body of the Sun. But this Light which was so dispersed, was the immediate act of that Eternall Spirit which was carried on the waters; and therefore that Light which is in the Sun, doth participate with divinity, as shall be more evidently expressed in the eighth and last Argument.

By the fourth, which is proved out of the Celestiall or Astronomicall dignity (which the Sun representeth) it is most evident that it comprehendeth in his mansion divinity, being that by how much the more perfection any thing hath in it self, and excelleth the rest in glory, by so much the more it approacheth unto divinity. For as much as Hermes doth rightly tell us, (not disagreeing in that from our Saviour Christ his doctrine) that Bonum and perfectum is onely God. Now the Macrocosmicall Sun's dignity and perfection is easily to be discerned, in that this Royall Phoebus doth sit in his chariot, even in the center or middle of the heavens, glittering with his golden hair, as the sole visible Emperour, holding the royall Scepter and government of the world, in whom all the vertue of the celestiall bodies do consist, as Jamblicus, and many other learned personages have confirmed. And Proclus averreth, that all the powers of the starrs are congregated and collected into one at the aspect of the Sun, the which are afterward disseminated by the fiery spiracle of the said Sun upon the Earth. Doth not the Wiseman also by reason of the glory of this heavenly vessell or organ, compare the brightness of the in-created Spirit or fiery emanation of divinity with it, by reason of his excellency in brightness? And again, is it not proved before, by the Son of Syrach, that the Fabrick of the Sun is full of the glory of the Lord? But I will say more unto this point, in the eighth and last Argument.

The fifth sheweth, how by an Arithmeticall regard, Divinity must needs dwell in the Sun; namely, as it is onely one unity, from which all the multitude of the starrs in heaven do derive and draw their formall essence, no otherwise than from the Arithmeticall unity, all numbers whatsoever are produced; for the number two hath but the form of one and the same unity, twice conceived, and then one unity more maketh three, and so in infinitum. In the very like manner as one candle lighteth another, and a third, and so proceedeth in infinitum. Even so, this one heavenly Candle informeth with light and beauty, all the starry candles in heaven, and yet it reserveth still, without any detriment, his wonted unity in perfection, power, and glory.

By the sixt Argument (which is Geometricall) in regard that the Sun is a most bright circular body, it must needs be, that it hath a centrall point unto his circumference, in the which all his illuminating power doth consist, being that the circumference is nothing else, but a semi-diametrall dilatation of a punctuall and essentiall vertue, from the center unto the circumference. And this is the meaning of that Axiom in Philosophy, In medio consistit virtus & veritas. Now if that wonderfull beauty, and clear brightnesse which is in the Sun, were not extended from the center, it would not proceed à principio interno, and then it must, like as the Moon doth, require some other externall corporall illuminator; but that is proved to be otherwise, being that there is not any body found in the world, that is equall in brightnesse unto it. And this is an argument, that it hath a centrall divinity, or divine vertue in it, which like unto the soul in the center of the creature, vivifieth or acteth from the center unto the circumference thereof, and so making the superficies of the body a fiery and bright coloratum, causeth it, according unto the infinity of its centrall agent, to extend his beamy emanation to all the limits of the vast world. Hence is it, that God is said to be the center of all, whose circumference is no where; that is to say, in and over all, and beyond or without all. Neither let it seem strange unto any, that I say, the in-created light is visible, in regard of his tabernacle which it endueth, being that Scriptures do testifie, that he is a consuming fire. And again, that the spirit of wisdom excelleth the sun and starrs in brightnesse. And again it is said, He is attired with light as with a vestment. To conclude, he is fons & pater luminis, and therefore there can be no light, either visible or invisible in this world, which is not from it. Doth not St. Paul seem to aver, that all visible things were first from things that were not visible; whereby is argued, that all visible light was first from the invisible, whose fountain is God, the which invisible light is continued in essence unto his like in the creatures, as shall be shewed anone.

The seventh is confirmed by an observation in Musick, namely, that the divine Spirit hath elected the Sun for his tabernacle, to wit, by reason of his position in heaven. For if we consider, that God, as he is said to exist in himself, is reputed by Scripture to be seated in the heaven of heavens; and in another place, in the highest heavens, and yet he respecteth and looketh down unto the earth; In that regard we may compare him (si sacra cum mundanis componere fas sit) unto an unison in Harmony; for if a string of a musicall Instrument be struck open, it soundeth a unity from the bridge of the Instrument unto the nut or head: So we imagine, that a chord may be extended from the worlds circumference, or highest heavens, unto the center or earth. Again, if we presse the chord of the Instrument just in the middle, then each half chord being struck, will sound in a diapason unto the whole, and will prove the center or perfection unto each end of the chord, which will then point out, as it were, the circumference.

Now the consonant diapason is the most perfect accord of all others, and therefore noteth, that the middle betwixt the light or heaven, and the earth, is the seat of the greatest perfection, which doth correspond unto the unison as 1 doth to 2, which is in proportione dupla, in a double proportion. It followeth therefore, and by effect it appeareth, that the Sun is placed in this centrall seat, which correspondeth unto the whole, as 2 doth unto 1. because it is the opinion of all Astronomers, that the Sun is placed in the middle, or center of the heaven. Now how this perfect accord was mystically shaped out of the divine and radicall unity, or unison, which said, Fiat, and it was done, I beseech you observe: Unity said, Fiat, and so this unison caused a divine emanation, which made 2. and had the self-same regard unto unity, as the diapason or perfection hath unto an unison. Now this bright emanation, by the which all things were created and framed in true harmony, elected in this world the perfect seat of its royall regard unto all creatures, in the point of diapason, which is ever in the middle of the unison, and therefore in the center of the heavens. But it appeareth unto the eyes, that the Sun is ranked in the middle of the seven Planets; and again, it appeareth by the divine glory which shineth from it, that it is a seat of divine perfection: and therefore the Platonists have imagined, that the Solar orbe or sphear is the seat of their anima mundi, or soul of the world. Now as this royall and most consonant Diapason, doth comprehend in his capacity the other two inferior accords in Musick, namely, Diapente, and Diatessaron, (for of these two united is the Diapason composed) it is likely, that the whole harmony of the heavens, and consequently of the world, are put in practise in this created organ, the actor or player whereon is the eternall Spirit, which soundeth out every minute from this his glorious Instrument, straines of life, vivification, multiplication, pacification or preservation, unto the creatures; for this is the office of the eternall Christ in this world, I mean, the divine Word, in the which, as the Evangelist John testifieth, is life. But of this, in the next.

Eightly, it is proved by a physicall or naturall regard: For we observe, and not we onely, but the beasts themselves; nay, the very herbs and vegetable plants of the earth, do feel, and as it were confesse, that the Sun is the chiefest treasury of vivification and multiplication in this world. Whereupon it is apparent, that when the Sun approacheth near us, the herbs and trees which seemed as dead before, do now revive, put on their green coats, and flourish with their blossoms and flowers: But contrariwise, when it departs on the other side of the Aequinoctiall, they put off their flowers and green apparell, and begin to mourn, as it were, for his departure. But, saith St. Paul, Deus vivificat omnia, God doth vivifie all things. And therefore if the Sun by his presence bringeth unto the world the vertue of vivification, it is apparent, that it hath this gift from the Spirit of God, which is the Spirit of life, and being abundantly poured on it by God into this heavenly vessell, it doth effect these vivifying acts in the world, no otherwise, than the same spirit being affluently infused on Christ, Moses, Elijah, and other Saints upon earth, did effect wonders upon the earth, in healing, reviving from death, &c. Doth not the sacred Text also aver, that Sapientiam Deus effudit supra omnia opera sua secundum datum suum, God hath poured out his spirit upon all his works, more or lesse. Why then should any man make any scruple or question, touching the Spirit's habitation in the Sun in abundance. This therefore is the chiefe subject of this Psalme of David, to expresse, that the glory of God doth palpably appear, out of the creatures of heaven, yea, out of every creature the eternall Spirit doth shine, or expresse his glory more or lesse, and is, according to the gift which is given unto him, to be discerned out of it: And thereupon Job saith, Coelos ornavit Deus Spiritu suo, God hath adorned or beautified the heavens with his Spirit. By which words it is manifest that it is the essentiall spirit of God, which giveth by the abundance of his presence the lustre and glory unto the Sunne, which for that reason is termed, and that not erroneously, by the Platonists, (who therein have imitated the divine Poet Orpheus,) Oculus mundi, because that in and by it as in a certain clear and smooth looking glasse or mirrour, all things are seen and discovered: And again the philosopher Heraclitus, Si solem è mundo sustuleris, quid est nostrum Corpusculum, s[…] desit anima? Nulla ibi contractatur vena pulsatilis, sentiendum nullum inest judiciuns, Nullus in eo vitalis halitus aut respiratio: If thou takest away the Sonne out of the world, what is our little body, if the soul be wanting; There is no beating veine or pulse to be discerned in it, there is no judgment to be perceived in it, there is neither breath nor respiration in it. For this reason also it is termed, Co[…] caeli, the heart of heaven, because that as in the heart doth exist the lively fountaine of blood which doth water and humect the other members of the body. So also it appeareth by effect that the vertue, vegetation, and conservation of all things both inferiour and superiour, doth issue and spring from the Sun, forasmuch as it imparteth and inspireth by his light, life, and heat unto inferiour things and bestoweth formall light unto the superiour. Now this light is a certain simple act, which converteth unto it self all things, by a vivificall or lively heat, which penetrateth all things, and conducteth their vertues over all, and withall disperseth and expelleth away all darknesse and obscurity. Whereby it is apparent, that if the life in generall be in the word, as St. John saith; and if this catholick spirit of life vivifieth all things, as St. Paul and Judith affirm; and if the spirit of wisdom be brighter than the sun, and a simple and pure spirit, which is more movable and active than all things, and therefore operateth all in all; and if it penetrateth all things by reason of his purity, as Solomon saith, and all these properties are found in the solar vertue; What should disswade man from thinking, that the Hebrew Text was not rightly understood of Jerom, when he interpreted it, Posuit tabernaculum suum in sole, He put his tabernacle in the sun? Verily this was necessary for man to understand, being that unto this very hour, there are but few that will acknowledge, that the Spirit of God doth immediately operate and work in his organ the Sun, and by the Sun; but being rather seduced by the Ethnick learning, they will admit many subalternate agents, or efficient causes, per se, that is, of themselves, distinguished from the essentiall act of God, which is the reason of Idolatry, and worshipping of the creature for the Creator, and neglect or ignorance of the Creator in the creature. For although it be said by Solomon, Quod solem praevenire oportet ad benedictionem Dei, We ought to prevent the sun-rising to give thanks unto thee. And again we read, that when we pray, we should conver our faces unto the east, or rising sun. Yet ought we to imagine, that he teacheth this doctrine for the Creator's cause, which dwelleth in that bright tabernacle, and not for the tabernacle's or creature's sake. For it was into this errour that the Aegyptians fell, who adoring this illuminated creature in lieu of the Illuminator, did build a temple and city in the honour of the Sun. Wherefore the chariot and horses of the sun, which the ignorant Jewes had set up before th[…] gate of Gods temple, were justly pu[…]led down, which distinguished not the Creator from the creature. This errour, which to this hour cleaveth it self unto the Aristotelically learned of this world, is delineated in its true characters by that Evangelist, who did assure us, that all life is in the Word. This word or ligh[…], saith he, is in the world, and the world was made by it, and the world did not know him. But as many as did receive or acknowledge him (namely, that he made all, and was all, and in all) were numbred among the children of God. Wherefore all true Christians ought to understand, that he filleth all, vivifieth all, sustaineth all, operateth all in all; for without it, they cannot be esteemed the legitimate children of God; they ought not to be so ignorant of the Creator in the creature, being that his glory shineth forth of them, and may be perceived by them more of lesse, thinking that he is absent even from the most beautifull creature of the world, who is present with all; for it is said, that he filleth all, and that not virtually or accidentally, as some worldly wisemen, by their Ethnick distinction, (distorting by that means the truth of the Scripture) will have it but in essence, being in plain tearms it is said in one place, Christ is in all, and over all; in him are all things: But Christ, which is the true wisdom, is the vertuous, or essentiall emanation from the Father, and therefore no accident. In another place, The incorruptible Spirit of God is in all things; but that Spirit which hath no corruption in it, and preserveth from corruption, and giveth really life, is no accident, but a perfect essence. In another place, Of him, by him, and in him are all things; therefore this is meant essentially, and not accidentally. In another place, God is all in all. And again the Apostle, Of God the Father are all things by our Lord Jesus Christ, by whom are all things. All which cannot be meant otherwise, than by Gods essence, which is in and over all, because that in himself he is onely essentiall, and therefore no accidents can be attributed unto him: and consequently we may conclude, that Gods Spirit is essentially in the creatures, and for that reason we ought simply to consider him, and acknowledge him in his works. For that person which professeth himself a Christian, and doth not know this, is but a Christian in name, and consequently vain and miserable. And this is partly confirmed by the words of St. Paul, and partly out of those of Solomon before mentioned: The anger of God (saith St. Paul) is revealed from heaven, upon the impiety and iniustice of those men, which do deta[…]n the verity of God in unrighteousnesse; because what is known of God is made m[…]nifest unto them, for God hath revealed it unto them. For the invisible things of him are discerned of the creature of this world, by those things which are understood by creation, as also his everlasting vertue and divinity. So that they are inexcusable, because that when they knew God, they did not glorifie him, or give him thanks, but did fade away or vanish in their own imaginations, and their foolish heart was darkned; and therefo[…]e in saying that they were wise, they became fools, and changed the glory of the incorruptible God, into the similitude of a corruptible man, and of birds, and of four-footed beasts, and of serpents, &c. Whereby he argueth, first, that God ought to be pondered and known in his creatures, and that we ought to acknowledg and ascribe all the glory and vertue of them unto his Spirit, or divinity in them, and not to mistake the Creator for the creature. For he seemeth expresly to argue and signifie, that his everlasting vertue and divinity is in the creatures, and that it appeareth out of them. For his words import that the invisible things of him, are discerned by the things that are created, as also his everlasting vertue and divinity. And why not? being that in the Word is and was from the beginning life, or the vivifying Spirit, but life is in the creatures, Ergo the Word, and by consequence the incorruptible Spirit. But Solomon confirmeth the above mentioned place in this: All men are vain by nature who are ignorant of God, and cannot understand him that truly is, by such good creatures of his which they behold, nor acknowledg the workman by the consideration of his works. Wherby he argueth, that divinity in the creature may be perceived, in and by the aspect of the creature. Wherefore it is evident that the Prophet said rightly, when he did affirm that the heavens did declare the Glory and Majesty of God, by the beauteous apparition of that glorious Spirit, which did inact them, and adorn their beauteous Eie, I mean the Sun, with such divine vivifying and illuminating vertue, which in aboundance doth possesse and inhabit it. And therefore I conclude, that the Prophet said rightly, and instructingly unto the ignorant world; that the bright Spirit of God did dwell in the Sun of heaven, as in a Tabernacle, and did impart and distribute his gifts of form, life, vegetation, and multiplication, unto every creature out of it. And yet I will not acknowledg with Aristotle that Sol & homo generant hominem: That the Sun and man do bege[…] man: but rather that the vivifying Spirit, which is potent in the Sun, and not weak in every specifick creature is onely he that vivifieth all things, sending his spiracle of natural Heat and life, by an ordinary course out of the Sun, to help and assist the creatures to live and multiply, and yet he is not inclusively in the Sun, but worketh also all in all, as well within as without it, being that it filleth all things. And this is good doctrine which arrogateth all vivifying actions, as well immediate as mediate soly unto him, who wholly acteth, and effecteth all things, and consequently not unto the created organ, in which and by which he operateth: for in doing the contrary we shall derogate from the Creator, to ascribe that which indeed is not unto the creature. As for the later interpretation which saith: Soli posuit tentorium in coelis: He made the Sun a pavillion or tabernacle in the heavens. What profit (I beseech you) can that doctrine bring unto man? The first Interpretation teacheth man, that the Spirit of God is in this bright creature of heaven, and therefore teacheth us to adore the Lord, and not the palace, being that the ignorance of the divine Spirit's being, in the beauteous creatures, hath been the occasion of infinite errours in the world. And therefore it is an interpretation of especiall moment and instruction.

The Second is a thing so triviall, that it needed no such curiosity of expression to signify that the Sun hath his seat or place in heaven. Alass, what child knoweth not this by an ocular direction, without any such precept of the Prophet? And what is this pertinent unto the Text going before, The heavens declare the glory of God, &c. Why should he mention the Sun immediatly afterward? What? To tell us that the Sun was in heaven? A thing known unto every man. No, but that the heaven's beauty was derived from that glorious Spirit of God which had chiefly his abiding or dwelling in the sunny Tabernacle, that thereby blind worldly men, might discern that it was God, in that beauteous creature, and not the creature, which sent down so affluently those vertuous influences and lights, which were effused out of the vessell of the Sun; being that by the mistaking of that knowledg, so many of Gods creatures, which he framed out after his own Image, have been seduced into errour, and allured ignorantly to adore the Sun, and other Starrs, for Gods. Which in verity are nothing of themselves. Spiritu suo ornavit coelos (saith Job), He doth not say Sole, but Spiritu suo, which made the Sun its Tabernacle. And now to our last Argument, wherein I will shew you, how by the assertion of certain wise Philosophers, that exposition of Jerom seemeth to be confirmed. Saith one, (unto whose opinion also St. Austin doth adhere,) Quaelibet res tantum sibi Dei vindicat, quantum capax est luminis: Every thing doth challenge unto it self so much of divinity as it is capable of Light. But the Sun is the brightest creature in the world: Ergo, it possesseth abundantly the Spirit of divinity. Many Philosophers therefore consent in this, not erring from the tenent of Scriptures, namely that In lumine numen, in numine lumen: In Light is divinity, and in divinity is Light. And Plato: Ne loquaris de Deo sine Lumine: Speak not of God without Light, Doth not Scriptures confirm all this, in saying that God is Light, and that vestitur seu […]mi[…]tu[…] est Lumine quasi vestimento: He is clothed with Light as with a garment. Yea verily, he is said to be a consuming fire. I conclude therefore, that Jerom hath translated that place according unto the true sense, and consequently we may gather the reason of Rarefaction and Condensation from the presence or absence of the the Sun, and confess, after the due examination of the case, that the onely Agent of these two operations in the waters or catholick Element, is the Eternall Spirit's presence, action and emanation, or his absence and rest. And this is easily demonstrated by our experimentall glass: for the nearer the Sun is unto us, and the deeper we are in Summer, the more will the aire in the glass be dilated, which is manifested therefore, because that in summer-time the water is beaten down, and precipitated lowest. Again, the further the Sun is from us, and the deeper we are in winter, the more is the aire condensed in the glass; and that is made evident by the elevation or exaltation of water in the neck of the mattrass or glass. Neither do we say that the whole reason of Condensation and Rarefaction doth proceed from the Spirit in the Sun onely, being that the same Spirit is as well present in this Elementary region as aethereall, and hath the power and life of the winds in his rule, by which both in the winter and summer, he exalteth or depresseth the waters in the glass, and consequently causeth Condensation and Rarefaction of the aire, as well included in the Instrument as excluded; and by that means causeth a diuturnall change in the generall Sublunary Waters, or catholick Element of aire, after a four-fold nature, from one condition unto another. Which mutation or alteration of the inferiour humid nature, out of one form into an other, is commonly called Elements, as shall be expressed hereafter. But first we will come unto the Fabrick of the heavens, and shew how they were framed out by Condensation and Rarefaction: Effected by this one Eternall Ruach Elohim, or Spirit of God.