Section II, Book 2, member 1, chapters 1–2: Mysticall irradiations

The Second BOOK.

Wherein those mysticall Irradiations which spring occultly from the two foresaid opposite Principles, Light and Darknesse, with their Sympatheticall and Antipatheticall effects; as also, the reason of each living, or concupiscible Attraction of like natures, and odious and irascible Expulsion in things of a contrary spirit, are detected and opened.

CHAP. I. That Sympathy is the off-spring of Light, as Antipathy hath its beginning from Darkness: The Etymology or true signification of both words; as also the natures of them both, are herein described.

SInce the radical and essential Unity, with its two opposite branches or properties, which are the characters of his Nolunty and Volunty, have in generall terms been thus evidently described unto you, with the two catholick effects thereof, namely love and hatred, and all those passions as well spirituall as corporall, which are derived from them, whether they be good or bad, in respect of the creature that suffereth: I think it now most fit, to enter into our main discourse, and to anatomise the secret bowels of that Sympathy and Antipathy, which is not onely seen and made manifest in naturall but also supernaturall creatures by effect. For no man of learning can be so ignorant and blind, being instructed by daily experience, (which is the mother even of very fools) as not to discern the hidden miracles both of heavenly and earthly things, daily shining forth in Sympathy and Antipathy, that is, in concords and discords, which are caused, by reason of a secret league or friendship, which is betwixt them, even from their very mixtion in their first creation? But before we presume to enter into this profound discovery, it will be requisite to lay open the signification or Etymology of them both, that thereby we may the better conceive their distinct natures and essences.

Sympathia is a Greek word, namely [Greek], and is derived from [Greek], id est, una cum, or one with, and [Greek] that is, passio or passion, which p[…]oceedeth from the Verbe [Greek] i. e. patior, or I suffer, as Antipathia is composed of [Greek] i. e. contra or against, and [Greek]: So that the first imports a passion, bred of unity, concord, and love, tearmed more properly compassion; and the other an odible passion, mooved by two resisting and fighting natures, of a contrary fortitude: I may therefore rightly define Sympathy to be a consent, union, or concord, between two spirits, shining forth, or having their radical emanation from the selfsame or the like divine property. As for example: All creatures that participate of those benigne emanations or beams, which are sent out from God, by his Angelicall Organs into the orbe of Jupiter, are from thence emitted down to the earth, and are conferred upon a multitude of creatures, that were created under this property; which, for that reason, do shine forth and emit their beams unto one another here upon earth, lovingly and joyfully, namely because they proceed all from one root, which descendeth unto Jupiter: also such as are friends to Jupiter, or like unto him in condition, send down influences in creatures, which are acceptable unto such as live, from their nativities, and are sustained and have their complexionary faculties from Jupiter, and therefore they send forth beams of friendship or benignity unto one another, as are also Venus, &c. But contrariwise, where the influences which are adverse in property, or of an opposit divine emanation, are sent down unto the Planet Mars, which is enemy to Jupiter, and from thence are poured out on creatures beneath, there will be ill and unwelcome encounters made between the secret emissions of those creatures beams: So that one by a naturall instinct doth seek to fly and escape the encounters of the other, or to resist and fight against the other, as shall more largely and plainly be expressed unto you hereafter. But because the generall cause of all Sympathy and Antipathy, is a hidden and secret emanation, or shining forth by emission of beams from one creature unto another, it will be most requisite for us, to unloose the fardle of this profound business, that we may the plainlier behold and contemplate the fountain and root of all beames and eradiations in generall, and thereby unfold and lay open the mysticall reason of their difference, and follow their extensions, even from the root, unto the trun[…]k, and from it unto the boughs and branches, and from those branches, to descend even unto the individuall twigs, which nourish and foster an infinity of leaves, and bring forth fruit in abundance.

CHAP. II. How and by what Attributes or properties the Hebrew Rabbies, and profoundest Cabalists do proove, tha[…] contrariety of natures doth proceed from one eternall Essence, as from the root of al things.

IT is most certain, that as there are an infinity of creatures of divers natures, in the universall machin; So also every one of them was variously first created, and then generated and maintained after generation, even untill the day of their corruption, by sundry celestiall influences, or many thousand of varieties of beams, descending from above. And therefore the wisest amongst the Cabalisticall Rabbies affirm: Quod non sit ulla planta aut herba inferiùs, cui non sit stella in firmamento, quae percutiat eam & dicat ei, Cresce: That there is not any plant or herb here beneath, which hath not a Star in the firmament, to beat on it with his influence, and as it were to say unto it, Increase or muliply. Neither do the Scriptures appear to be repugnant unto this their opinion, as hereafter shall plainly, in his convenient place, be expressed. But because the radicall indication of this matter, requireth a more profound speculation, it will be most necessary, for the Reader's better edification or instruction, to make a diligent inquisition after the depth of this Mystery, namely, first to discover how all Creation was effected, by the sending forth of the beams of God's eternall Light, and whether that Emanation be of one or divers and manifold, in property. I told you and prooved manifestly before, that all things were in the beginning created by one eternall Spirit of Wisdom, which was sent forth from the infinite Fountain of Light, in the shape of an emanation, eradiation or effluxion, to inform and inact all things explicitly, which before were contained complicitly in the divine puissance of that everlasting Unity, which in it self is all in all. I prooved it by these expresse places in Scripture: Solomon calleth this holy Spirit of discipline the vapour of God's Virtue, and the sincere emanation and effluxion of his brightness, and the splendor or beams of his Divine Light, and the mirrour without all spot of his goodness. And St. John saith that in the Word is the life of all things, and that this Spirit was Light in which was no darkness, and that by it all things were made, and without it nothing was made. And the son of Syrach: That it came forth of the mouth of the Most High. And Solomon, That it was with IEHOVA in the beginning of all his waies, in the creation; and was that holy Spirit whereby be composed or made all things in the Creation: and therefore it is apparent, that it was by the emanation or sending forth of the catholick or universall beam of divine Light, that all particular things were diversly framed, shaped, and animated, and that by a many of streamings forth of more particular beames of light, proceeding by multiplication from the root unto the trunck or body, namely from the Unity, fountain or head, unto the generall emanation, which may rightly be compared unto the body of a tree, forasmuch as from it all boughs, twigs, leaves and fruit do spring: and as in this progression the trunck of the tree doth immediatly issue from the root, and yet is continued with the root, which is the beginning; so the divine emanation in like manner proceedeth directly from Ensoph or the fountain or root of infinity, by the way of emanation not divided or separated from his eternall Originall: and by reason of this his emanation, the Spirit is said, to be the first created before all things, as the trunck before the boughs, twigs, leaves or fruit. So that in respect of his essentiall existence he is eternall; but in regard of his emanation into the world, he is, said to be aeviall, that is, to have a beginning without end, and therefore becometh the head and Prince of all the aeviall world, I mean the Angelicall crea[…]ures. We proceed therefore in the progression and multiplication of this universall emanation, thus: From the trunck of the tree issueth the generall, speciall, and individuall branches, whereof the most strongest (after the trunck) are all armes of the body, the next boughs, then twigs, and lastly the leavs, &c. To this we compare, in our Angelicall or aeviall world, the divers stations of the Angels, assigned unto them according unto their dignity and riches, in the divine influences, which they receive from the root or fountain of Light, by the mediation of their body Christ Jesus. And for this reason it is said, that, He is the Image of the inv[…]sible God, the first begotten of all creatures: for in h[…]m are ma[…]e all things, both in heaven and earth, as well visible as invisible, whether they are Thrones, or Dominations, or Potestates, all by him and in him are made, and he is before all, and all consist in him. So that all Angells do no otherwise proceed immediately from him, and are continuate with him, than the branches of a Tree proceed from the body thereof; but as we see, that the greater armes of the Tree are neerer in distance unto the trunck, and therefore are more substantiall, and strong, and beautifull, than the rest; so are these Angels of the Emperiall or supercelestiall heaven nearer to the body, to wit, the eve[…]lasting stream of light, and therefore more rich and abundant in divine light, and that by degrees and order, according as they are nearer the face of the divine essentiall in[…]uence, that bestoweth that most excellent light and glory on them, to deck and adorn them with so perfect a formall beauty and existence. And as we see, that each main arme of the tree hath a dimension in longitude, in the which as it depa[…]teth from the body of the tree, it waxeth lesser and lesser; so each of the nine Orders of Angels are of a lesse proportion of light than other, and their preheminence in light is ever more diminished by little, as it is remote from the body that giveth it that light and life. Then as we see the lesser boughes, which by a subdivision do proceed from those armes of the tree, do immediately spring out of them, but have a place di[…]inguished from them, although they are continued, and no way disjoynted or seperated f[…]om them, either in substance or essence: So also the Olympick or Aetheriall Angells, have their lights and souls poured out from the Emperiall diversly, and that according unto severall measures; and again[…], they send forth their beams or b[…]ight efflu[…]nces from the starry Orbes, which they possesse and illuminate, unto the elementary spirits, which have dominion over the winds, with their legion[…], which we compare unto the many twigs which spring out of the said boughes: for as the twigs are small in substance in regard of the bough, and yet are continuate unto the bough, and have all one naturall life; so those Angels are not so illuminated as the Olympick Spirits, as also the Olympick Spirits are not so bright and affluent in divine riches, as those angelical Intelligences which approach the excellently-bright throne of Eternity. All this in effect we may collect from the Fathers of the Church, (for St. Dionys. saith) That an Angell is the image of God, and the shining forth of his hidden light, a mirrour pure and most bright, without spot, without wemm, and with[…]ut defiling. And for this cause he calleth the Angels, Algamatha, that is, m[…]st clear Mirr[…]rs, rece[…]ving the light of God; arguing the[…]eby, that they are the images of the catholick Emanation, from whence they spring. For Scriptures say, that the Spirit of wisdom is the brigh[…]nesse of the eternall light, a glasse or m[…]rro[…] of the ma[…]esty of God, w[…]thout […]pot, and the image of his Goodnesse. And Barthol[…]m[…]w saith, That an Angell taketh his hidden light from God by influence, and sendeth it forth unto those Angells whi[…]h are of a lower order or condition. And Austin and Damascens say, that Ange[…]ls are intellectuall lights, receiving their light from the first light. Again, Ba[…]thol[…]m[…]w saith, that they are called Gold, by reason of the beams which they send forth. Also they are called Fiery Rivers, by reason of the bright influences which they receive, and send forth to those of a lower region. Also St. Dennis saith, that the higher Orde[…]s receive most plentiously the light of God, which afterward they impart by influence unto such Spirits as are lower. And this Law is observed in the O[…]der of Angels, namely, that some be the first, and some the second, and some the last. For this cause therefore the SERAPHINS are Angels, so called, because they are said to burn and be set on fire, by reason of their immediate presence bef[…]re the face of God. But letting all these testimonies passe, we are instructed by many places of Scripture, that Angels are bright […]ning lights; that they are above in the third heaven, attending on the Throne; that there are seven which are Presidents in heaven, as there are seven Candlesticks which import the seven Planets; and that there is one great Ange[…] that is head or master over them all, which held the seven stars in his hand. And that there are four Angels which have dominion over the four winds, who have power to hurt the earth and the seas: And that they are commanded and over-ruled by one great Angel, who beareth the sovera[…]gn seal of preservation. And that there is a Prince of da[…]knesse, who is that great opposite spirit which hath dominion in the aire. And that there are as well deadly, as hurtfull Principalities, Potestates, and Governours in this world, which are adverse unto Gods creatures, as good Angels, or Angels of light, which are friends unto them. To conclude, the multiplicable fruit or seeds we compare unto the stars of heaven, and the leaves unto the creatures below, which have their natures and mutations, from those internall or spirituall organicall agents. So that we may see, that Eternity giveth life unto eviality, and eviality unto temp[…]rality. And as we see that in the eternall world, the First Person addeth a beeing unto the Second, and the Third proceedeth from them both; so the aeviall or Emperiall Angells, poure down the influences of life into the Olympicall or heavenly ones; and the Olympicall or starry spirits do send them down on the Elementary. In the same manner, the Emperiall Spirits are the soul or life unto the Starry or Aetheriall heaven, which animateth by his influences the Elementary, and the earth is animated by them all.

Thus therefore we see, that God operateth by his divine organs variously, all in all, which being well understood in the first place, we may boldly conclude, that also all the peculiar angelicall lights, do proceed from one and the self-same catholick Emanation; a[…]d consequently we find, that the diversity and opposition of their natures, proceed from the multiplicity of properties, which is in that generall emanation, proceeding from the throne o[…] God or Unity before all beginnings. And this is the reason, that this eternall creating Spirit of wisdom is tearmed by Solomon, Unicus & mult[…]plex, One and manifold; One (I say) in regard of his essence, and manifold, in regard of the multiplicity of its properties, by which it worketh variously, and sometimes by opposition in the world. But all this is excellently expressed by the learned Cabalisticall Rabbies, in the description of their Numericall or Sephiroticall Tree. You must therefore understand, that as the mysticall Theologians did observe but ten speciall names or attributes, which were ascribed unto God in the Hebrew Bible, a proprietate; so they did perceive, that each of these did import a diverse operation to be effected; so that the Hebrewes did call upon this or that Name of God, mentioned in the holy Text, according unto the nature of the severall necessity they had of Gods assistance. And though they collected by the word of God, that as the Divinity or Godhead is but one internall immutable essence, and therefore hath but one onely essentiall title to be expressed by, namely, Tetragrammaton, or Jehova, which is his unseparable name, forasmuch as it is appropriated unto him onely, for it includeth (as Rabbi Moses the Aegyptian hath it) and argueth by a pure signification, the substance of the Creator, without any respect or participation that it hath unto the creature; yet neverthelesse they found, that the other names ascribed unto him in Scripture, do note or signify God, as he participateth with his creatures, or as he hath relation unto things that are created, and consequently are known by the effect of his works. As touching his essentiall name, it was had amongst the Hebrewes or Jewes in that high esteem and reverence, that it was never uttered but in the Sanctuary, and that by such Priests, as were consecrated and made holy onely unto the Lord; and then it was pronounced in that Benediction which the High Priest uttered in the day of fasting. For this reason that name was had in that honourable regard, that it was never rashly spoken or uttered, because (as the said Rabbi Moses saith) denotat Deum esse & fuisse super omnem essentiam quatenus, antequam ullares esset, existeret: I[…] importeth, that God is and was above any essence, forasmuch as he did exist before that any thing was existent in the world. And this was that pretious Name of God, which Moses was so desirous of him to hear and know, when he received from him this answer, [non-Latin script], Hoc est nomen meum in aeternum, IEHOVA is my everlasting name; Which name is so pure and simple, that it cannot be articulated, or compounded, or truly expressed by mans voice. As for the other denominations appropriated unto God, they do not expresse him according unto his Essence, but onely in respect of his works, (as is said namely, as he appeareth all in all, and existeth in all things. We must understand therefore, for our better instruction, that seeing the Divine Nature is and operateth in all created things, as also without them, (for he is the center of all his creatures, whose circumference is not to be found) in this regard his essential name Tetragrammaton is the common agent in every bough or branch, of the Sephiroticall or Cabalisticall Tree, and hath the dominion or preheminence over all the trunck or body of that Tree; and consequently all the other ten names are assigned unto it, as having relation unto the properties or the effects of his multiplicity of vertues or actions, in one individuall essence, and therefore all the rest are subject unto it, and are wholly comprehended within it, for it containes the property as well of Nolunty as Volunty, of privation as position, of death as life, of cursing as blessing, of evill, in regard of the creatures, as good, (though nothing is ideally bad in him) of hatred and discord, of love and concord, and consequently of Sympathy and Antipathy. All these opposite effects are testified by Scriptures to spring from one essentiall fountain, forasmuch as it comprehendeth the power of life and death, and induceth unto the brinck of the grave, and reduceth or bringeth back again unto life. It is IEHOVA that is light, life, and heal[…]h, and it is he that […]fflicte[…]h with darknesse, death, and sicknesse. It is IEHOVA that is gratious, full of misericord, and that extendeth his benignity and mercy unto all his creatures. And it […]s he that is angry and severe against nations, and d[…]th destroy the wicked. It is he that reprehendeth in his anger, and chastiseth in his displeasure. And it is he that is gracious and the onely Saviour. It is he that woundeth and healeth again. It was IEHOVA that […]rea[…]ne[…] to send vengeance, vexation, and death on the dis[…]b[…]dient. It is he that causeth the plague, the consumption, the burning feavour, the leprosy, s[…]abs and bo[…]ches, […]me[…]od[…], and u[…]cers of Egypt. It is IEHOVA, that striketh with madnesse and blindnesse. It is he which ca[…]seth fear & a trembling heart, yea, showereth down sorrow, vexation, timidity & sad melancho[…]ly as in Deuteronomy we read of, & consequently produceth antipathy and discord. And contrariwise, It is IEHOVA that bestoweth bened[…]ctions or b[…]ssings on his creatures. He blesseth the bread and drink that the creature tasteth, for refections cause; so that they preserve, and do not destroy. And it is he that removeth and taketh away all diseases, banisheth sterility from the earth, and multiplies the daies of his creatures, and by consequence is the cause of loving Sympathy and concord. To conclude, it is IEHOVA, the great God of gods, that formed light, and created darknesse, made peace or love and concord, and produced evil[…] and contention or trouble, as the Prophet teacheth us. Now forasmuch as this essentiall Unity did bring to light these contrary effects, by opposite properties, therefore did the secret Theologians ascribe unto him divers generall names, which they gather out of the holy Writ, and are approp[…]iated unto him, according unto the effects which follow them, whereof some encline to darknesse and privation, others to light and position; some to severity, and others argue the fruits of his benignity. Some by a deprivation of his act, which happeneth by a reflection of his beams in himself, produce the effects of darknesse, namely, an essentiall frigidity, and stupidity, immobility, congelation, contraction, &[…]. Others by an actuall emanation from the center unto the circumference, do generate the effects of light, as are motion, heat, dilatation, subtiliation, &c. I will therefore rehearse or reckon up unto you, those divine Attributes whi[…]h are ascribed unto the sacred Essence, in order as they are numbered in the Cabalisticall Tree, from the which the divine beams of different natures do descend, to accomplish the various will or volunty of him, that sendeth them forth into the world, to act and produce a multiplicity of effects.

The first name therefore of the Divine Attribute is Ehieh, and this Attribute importeth the fountain or originall of all creatures, and the foundation of misericord and clemency, because the effluxion or eradiation that springeth from this head, is full of grace, and spareth all; for it argueth the Father of pitty and misericord, and the God of all consolation, unto whom our Saviour bids us pray in this form, Our Father which art in heaven, &c. And hereupon it is else-where said, that the Father […]udgeth no man. Again, it is the part of a Father to deal favourably and mercifully with his children; so God under this Attribute is esteemed to be the Father of all, and is therefore benigne and mercifull unto his creatures, according to that of Solomon, Thy creatures might fall and perish by the persecution of thy justice, and be ventilated or blasted by the spirit of […]hy puissance. But thou hast disposed all in number, weight, and measure; for that thou canst do much was ever present with thee. But thou hast therefore pitty on all, because thou canst do all things. And thou dissemblest the sins of men, that they might wax wise and amend; for thou lov[…]st all things that are, and thou dost abhor nothing that thou hast made, neither d[…]dst thou ordain any thing to hate it. Could any thing exist which thou wouldst not have to be? or could it be preserved, if thou didst not send it the means of its being? But thou sparest all things because they are thine, O God, which art the lover of souls. Lo this is the fruit of the name Ehieh, namely, to create and beget all things as a Father, and to have a care of their preservation in his paternall affection. For this reason therefore, it is the President of the Capitall or radicall bright port, gate, branch, or numeration, called Cheter or Corona, which is the root of the whole Tree, by which, and through which, the clear beams, or lucid and sacred emanation of JEHOVA, in his creating effability, or positive volunty, doth descend unto the creation of all things. For Ehieh signifieth the father and root of all creation.

The second cognomination of JEHOVA in the divine numeration, or sphericall Tree, is IAH, which imports the blessed and gratious emanation of the world, and extraction of the humid or created nature, namely the waters out of the womb or bowells of the dark and deformed Chaos: and therefore the Cabalisticall port, by which these active and all-operating beams do descend into the world, is called Hochma in Hebrew, Sapientia in Latin, Wisdom in English. And Solomon, meaning of this Divine Emanation, speaketh thus: When JEHOVA did frame and fashion the heavens, when he did establish the fountains of the Abyss, when he gave limits unto the Sea, and did appoint a foundation unto the Earth, I Wisdom was with him as a helper to compass all things. And we must note that this name Jah, whose influence or emanation is Sapientia or Wisdom, appeareth sometime to be conversant as well about the effects of severity, as clemency, although it happen but seldom. And therefore JEHOVA said of the Angell, which was appointed for the conducting of the Israelites through the Desart. Ne exacerbes eum; quia non feret defectionem vestram, quoniam nomen meum est in eo: Do not displease him; for he will not endure your defections or errours: for my name is in him. Whereby it is evident, that this princely Angell, which is taken for this Emanation from Jah elsewhere, hath a double property; but his greatest inclination is to preserve the creature which it made.

The third cognomination is Elohim: and the bright port through which the reflecting beames of his property do stream forth, is called in Hebrew Binah, in Latine Prudentia, in English Prudency. And this name Elohim, according to the Cabalisticall interpretation, doth signifie fear, and terror, because they have observed that by this property or attribute of God, there happeneth unto each world, punishments, and stratagems: for under this denomination JEHOVA doth exercise his power, as well for the sudden alteration of the world, as unto the punishment of the wicked. And therefore the Spirits which do receive this divine influence, are called Been Elohim the sons of Elohim, which are his instruments in the Elementary world, for the effecting of his will in this property. By virtue whereof, also the commotions of the waters were made in the first creation, and the production of them out of the dark Chaos: which was not effected, but by the extream contradiction and oppugnancy which happened between the fire and the water, and consequently not without the dreadfull dissention and warre of the Elements, causing terror and many thundering commotions in the dark abysse or deformed waters, when each word Fiat was divinely uttered: For it was by the Spagericall or high Chymicall virtue of the word, and working of the Spirit, that the separation of one region from another, and of the distinction of one formal virtue from another, was effected or made: of the which business the Psalmist meaneth where he saith: By the Word of the Lord the heavens were made, and by the Spirit from his mouth each virtue thereof.

Ye may therefore perceive, that the whole power of the Cabalisticall Tree, is comprehended in these three first branches, no otherwise then the typicall world is comprehended in the Archetype, which consisteth in a triple property, most aptly referred unto the Trinity of Persons: For therein the intelligible world doth import, that which seaven doth in this materiall and watery world: For 2 is the root of Matter, as 3 is the root of Form. As therefore 1 is the formall root unto three, and the materiall root unto 2: So verily is 2 the materiall root unto 4; and therefore 4, which is the Symbole or character of matter, and 3, the figure of form, being added together, produce the universall substance of the world, consisting of form and matter: we must therefore with diligence observe, that those three first denominations, do belong unto these properties, whereby JEHOVA did create the three first daies work, wherein the whole world, with his heavens and elements were cr[…]ed, and received their due positions.

The seaven following branches of the Sephiroticall Tree, do appertain unto those various alterations or mutations, as well propitious as unfortunate, unto the creatures, which do befall them in this world, being thus compleated and finished by the virtuous properties of the three precedent emanations or streamings forth of the divine beames. Wherefore the fourth branch of this Tree, hath for his President the gentle and mercifull attribute of God or JEHOVA, called EL; whose bright port, numeration, or channell, by which it poureth forth its beames into the world, is for that cause styled Chesed in Hebrew, which in Latine is Clementia, in English Clemency, because the divine influence which shineth out of it is full of grace, benignity, life and goodness, as by the consequence it shall appear. For it is the fountain, from the which the good and fortunate Planet Jupiter receiveth his benevolent Emanantion or beams of life: this name therefore Moses used, for the healing of Miriam, when she was made leprous for her disobedience, saying: El na rapha na la: Deus gratiae, quaeso sana illam.

The fifth name, which is assigned unto the first branch of the Cabalisticall Tree, is called Elohim Gibbor, and it is an attribute which sendeth malevolent and unwholsome influence down unto the creatures, making disturbances and troubles in the world, by Thunders, Lightnings, Comets, Warrs, Contentions, Anger, Pestilence, and hot diseases, &c. And the celestiall magazine of this influence is the Planet Mars: for this reason therfore the port or channell, through which this fiery influx doth immediatly stream forth, is called in Hebrew Gehurah, which importeth power, force, violence.

The next branch or numeration being the sixth, hath for its Lord, the name Eloach, whose influxion or emanations are full of life and golden beauty, and therefore the trunck or port by which it passeth, is tearmed Tiphereth in Hebrew, which noteth, Grace, ornament, beauty, and delight. By the golden emanation which floweth from this channell, the visible Sun of this world receiveth his bright beauty, and is adorned with that admirable vivifying virtue, which by effect doth manifest and testifie it self unto the whole world. And this is that Grace and ornament of which Job meaneth, when he saith: Spiritu suo ornavit coelos: He adorneth the heavens with the beauty of his Spirit.

The seventh divine cognomination or attribute is JEHOVA Seboath, which is as much as to say, the God of Armies, the God of jubilation, rest, and perfection; & therefore the port or channell, by which his beames or irradiations do pass, is called Netzeth, which signifieth triumph and victory: as also Justice, Charity, and Love: and therefore the influence of generation, and multiplication, and delight issueth from this emanation, which maketh the rowling Globe of the celestiall Venus his store-house.

The eighth name is Elohim Saboth or Deus exercituum, the God of Armies, and his port or channell by the which he sendeth forth the influxes or beames of this his property into his celestiall treasury, which is the Globe of Mercury, is called by them Hod, or praise, honour and formosity; by which afterwards he operateth in this property, by his will on the earth by changeable and mutable effects.

The ninth, Elohai, that is the Living God, or Sadal, that is, the Omnipotent God: and his numeration, or the gate or channell by which he sendeth down his bright influences, is called Jesod, that is to say, the basis or foundation, Redemption or rest; and these are received by the Sphere of the Moon, which is as were the celestiall earth: unto the which all the influences in generall do fall, and this is the reason that it is subject to so many and divers mutations. The effects whereof, as well to generation as corruption, is observed on the Earth and in the Sea.

The last name or attribute is Adonai, or Dominus; and his port or gate by which he sendeth forth his illuminations or the active beames of his nature, is tearmed by the Hebrews Mulchut, that is, Regnum or Imperium. And this numeration importeth severity and servility unto the creatures, through Gods anger and wrath; and his influxion is directly into the Elementary world.

By which collections and observations of the wisest Rabbies, we find that in these Ten generall properties of God, signified by the ten attributes unto the Divine Essence, all things in the world, be they esteemed good or evill; or positive and primitive; or concordant, and aimeable, or discordant, or odious; or in a word either occultly or manifestly opposit, or else concurring in nature or quality unto an other, do originally descend from this fount[…] of Unity: which though it be one in essence, is nevertheless manifold in property, and that property is therefore divers and altering, according to the multiplicity of Volunty in the Father, or fountain that sent it out, according unto whose mind all things as well concordant as disagreeing, are ordained both in heaven and in earth, and that by a multiplicity of speciall emanations of different qualities, from that eternall generall catholick effluxion, and every of those specifick emanations do branch themselves again into an infinity of individuals, even as ten may be multiplied, in infinitum; So that every one of those specifick properties, do shine forth from the Star in heaven, as well fix as erratick, which is their receptacle or store-house, unto an infinity of earthly and watery creatures, which are generated or do grow upon the earth, and under the earth, according unto the influences of those Planets and fixed Starrs over creatures, be they animal, vegetable, or minerall. And the reason why the Divinity, created or sent forth one specifick eradiation, so contrary unto another, was, as well for the preservation as destruction of the creatures: For as the last effect of each of these contrary emanations or radious e[…]fluences, is the Creation, or generation, and preservation of creatures of their own nature and condition: So also are they to be applyed, either for the preservation or restauration of the decaying creatures, namely when we apply any venomouse simple, either animal, vegetable, or minerall, to expell a dangerous disease, or to poyson a nature, which is sound; as, in the animal kingdom, is the venomouse Viver, Scorpion, Toad, Spider, or blistering Cantharides; and, in the vegetable Kingdom, the Somniferous and stupifying Poppy or Opium; the searching and inflaming or burning Flammula and Euphorbium; the fretting Scamony; the vomiting Groundsell, D[…]ffod[…]ll, Assera Bacca, Bears-foot, Titimall, and the venomouse Aconite. In the minerall ranck, the corroding Asnick; the quick, peircing, and infecting Quick-silver and Sub[…]imary; the destroying Resalgar; the vomiting Antimony, and such like, which have all as well the property, to take away dangerous diseases, as to bring them: For in some cases they take away dolorous maladies, and in other some, they bring them quickly, and hasten on destruction upon the creature: So that all things, in some cases, both wound and destroy, and in othersome they heal and cure; yet unto him, that sent them the beams and irradiations of their form from some of his particular properties, they appeared all good, being they were ordained not onely to heal in his benignity, but also to destroy in his severity; and to conclude, to effect his will one way or another, even as it pleaseth him, who onely worketh essentially all in all. And therefore Solomon saith: Could any thing exist which thou wouldest not have to be? So that all is good unto God, although unto wicked men which suffer them, they may appear bad. Oper a Domini universa, (saith the Wiseman) bona valde: All the works of God are very good. Bona bonis crea a sunt ab i[…]itio, sic nequissimis bona & mala: Good things were created originally for good men, but to evill men they were in effect good and evill. There are Spirits created for vengeance, and in their fury they execute their torments: in the time appointed they poure out their virtue, and effect his furie that made them, namely water, hail, the teeth of beasts, as of the Scorpion and Serpent, &c. All these rejoyce to execute his Commandements upon the Earth, &c. Even for this cause therefore, namely for the secret opposition of natures in the world, originally proceeding from the streams of those variable properties, which radically do spring from that one incomprehensible Fountain; Love and Hatred, and consequently Sympathy and Antipathy were created to justle, and as it were shoulder one another in this world, as well generally under the titles of Light and Dark, as particularly in that friendship and hatred, which is observed and testified in Scriptures, to be first between the very Angells themselves; then amongst the Starrs which receive these opposit natures from the Angells; and thirdly, amongst the winds and Elements, which have their spirit of contention from the Starrs: and lastly, amongst those compound creatures, which are composed of those Elements, by the active spirits of the winds. But because amongst all other opposite qualities in the world, this Sympathy and Antipathy are most occult and hidden; (For whereas we can produce the reason of contrariety of Elements, from their manifest qualities, namely cold, heat, moisture, or drought; in and for this occult opposition, we find not distinctly any such elementary ground) we will dive so farre as our steril capacity will give us leave, into the bowells of this Mystery.