Anthroposophia theomagica or A discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and verifi'd by a practicall examination of principles in the great world. By Eugenius Philalethes. Vaughan, Thomas, 1622-1666. This text is an enriched version of the TCP digital transcription A64763 of text R203871 in the English Short Title Catalog (Wing V143). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 114 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64763 Wing V143 ESTC R203871 99863668 99863668 115878 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64763) Transcribed from: (Early English Books Online ; image set 115878) Images scanned from microfilm: (Thomason Tracts ; 174:E1302[2]) Anthroposophia theomagica or A discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and verifi'd by a practicall examination of principles in the great world. By Eugenius Philalethes. Vaughan, Thomas, 1622-1666. [16], 70 p. : port. (metal cut) Printed by T.W. for H. Blunden at the Castle in Corn-hill, London : 1650. Eugenius Philalethes = Thomas Vaughan. Annotation on Thomason copy: "Jan. 9 1649"; imprint date crossed through. Reproduction of the original in the British Library. eng Man (Christian theology) -- Early works to 1800. A64763 R203871 (Wing V143). civilwar no Anthroposophia theomagica: or A discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and ver Vaughan, Thomas 1650 18544 12 40 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion ANTHROPOSOPHIA THEOMAGICA Or A Discourse of the Nature of Man and his state after death ; Grounded on his Creator's ProtoChimistry , and verifi'd by a practicall Examination of Principles in the Great World . By Eugenius Philalethes . Dan : Many shall run to and fro , and knowledge shall be increased . Zoroaster in Oracul . Audi Ignis Vocem . LONDON , Printed by T. W For H. Blunden at the Castle in Corn-hill . 1650. Illustrissimis , & vere Renatis Fratribus R. C. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eclesiae in tumultuoso hoc Saeculo Apostolis Pacificis , Salutem â Centro Saluris . QUum in summum Altare summo tanrum Pontifici Jus sit , audens nimis hoc Libum , nec sine sacrilegio Vobis obtrudi videatur ; habet & pietas suos Cancellos : Qui accedit injussus , Adaciae , non Obsequii reus est . Allusit Istis olim Poetarum illa gigantomachia , quae Coelum etiam expugnare moliebatur . Nec desunt hac nostra AEtate fatui quidam , & palustres Igniculi , qui Stellas se somniant , & soli a latere creduntur . Absit Engenio fastus iste , & Climax ambitionis ! Hoc est , — imponere Pelion Ossae . Ego , Fratres Nobilissimi , in Sacrarii vestibulo , nec ad Aram Ear hoc meum , Sed in Limine modestius expono . Vellem ( si mihi in Censum accedissent ) Talia vobis offerre , — Quae saecula Posterique possint Arpinis quoque comparare Chartis . Sed non est quod desperem . Prodeant forsan in Novissimis , Qui faculam hanc meam praferent vel Solibus tusculanis . At que hac quidem ratione Marci Tullii Collega sum , quod in eandem Immortatem tendit noster Consulatus . Peragravi Ego , Quod Apes factitant , ( non illo Quintiliani in Area venenata ) Floscuculos Coelestes libaturus , & Qui suavia sua ex Aromatum Montibus attraxerunt . Si quid mihi Mellisicii est , Ego vobis Favum hunc , & alveare Solent tamen Rosae in aliquorum sinu sordescere : sordescet forsan & hic noster Manipulus , quoniam meae Messis est . Fateor , Errata Eugenii sunt , Caetera Veritatis . Sed quorsum hoc Veritati Testimonium , Vobis etiam astantibus , Quibus in propatulo est triplex illud Spiritus , Aquae , & sanguinis Martyrium ? Supervacanea est haec , non auxiliaris Vocula : Qui silet ad Coelum , sapit . Accipite ergo ( F. Illustrissimi ) Quadrantem hunc meum non Qualem Vobis offerre Debui , sed Qualem potui . Mens mihi pro Munere est . Hoc etiam praefari voluit paupertas , Nolite Rem ipsam expendere , sed Obsequium Oxonii 48. Oratoris Vestri E. P. Errata . Pa. li . Read Second part . Pa. li . Read 2 18 rambl'd 3 10 whereon 9 29 Demoniū 4 29 Finihaebi● 12 3 paulo post 21 5 Iodims 29 26 this fire 40 17 ad dextra● 64 13 I carve 48 20 per misto● The Author to the Reader . I Look on this life as the Progresse of an Essence Royall : The Soul but quits her court to see the countrey . Heaven hath in it a Scaene of Earth ; and had she bin contented with Ideas , she had not travelled beyond the Map . But excellent patterns commend their Mimes : Nature that was so fair in the type , could not be a slut in the Annglyph . This makes her ramble hither to examine the Medall by the Flask , but whiles she scanns their Symmetrie , she formes it . Thus her descent speaks her Original : God in love with his own beauty frames a Glasse to view it by reflection ; but the frailety of the matter excluding Eternity , the composure was subject to dissolution . Ignorance gave this release the Name of Death , but properly it is the Soules Birth , and a Charter that makes for her Liberty ; she hath severall wayes to break up house , but her best is without a disease . This is her mysticall walk , an Exit only to return . When she takes air at this door , it is without prejudice to her tenement . The Magicians tell me , Anima unius Entis egreditur , & aliud ingreditur . Some have examin'd this , and state it an Expence of Influences , as if the Soul exercised her Royalty at the eye , or had some blinde Jurisdiction in the pores . But this is to measure Magicall Positions by the slight , superficial strictures of the common Philosophy . It is an age of Intellectuall slaveries ; If they meet any thing extraordinary , they prune it commonly with distinctions , or dawb it with false Glosses , till it looks like the Traditions of Aristotle . His followers are so confident of his principles they seek not to understand what others speak , but to make others speak what they understand . It is in Nature , as it is in Religion ; we are still hammering of old elements , but seek not the America that lyes beyond them . The Apostle tells us of leaving the first principles of the Doctrine of Christ , and going on to perfection : Not laying again the foundation of Repentance from dead works , and of faith towards God ; of the Doctrine of Baptism , and laying on of Hands , of Resurrection , and the eternall Judgement ; Then he speaks of Illumination , of Tasting of the Heavenly gift , of being partakers of the Holy Ghost , of Tasting of the good word of God , and tho powers of the world to come . Now if I should question any Sect ( for there is no Communion in Christendom ) whither these later Intimations drive ? They can but return me to the first Rudiments , or produce some emptie pretence of spirit . Our Naturall Philosophers are much of a Cast with those that step into the prerogative of Prophets , and Antedate events in configurations , and motions . This is a consequence of as much reason , as if I saw the Suede exercising , and would finde his Designes in his postures . Friar Bacon walk'd in Oxford between two steeples , but he that would have discovered his Thoughts , by his steps , had been more his Fool , then his Fellow . The Peripateticks when they define the Soul , or some Inferior Principle , describe it onely by outward circumstances , which every childe can do , but they state nothing Essentially . Thus they dwel altogether in the Face , their Indeavours are meer Titillations , & their Acquaintance with Nature is not at the heart . Notwithstanding I acknowledge the Schoolmen ingenious : They conceive their Principles irregular , and prescribe rules for Method , though they want Matter . Their Philosophie is like a Church , that is all discipline , and no Doctrine : For , bate me their prolegomena , their form of Arguing , their Reciting of Different Opinions , with severall other digressions , and the substance of these Tostati will scarce amount to a Mercury . Besides , their Aristotle is a Poet in text , his principles are but Fancies , and they stand more on our Concessions , then his Bottom . Hence it is that his followers , notwithstanding the Assistance of so many Ages , can fetch nothing out of him but Notions : And these indeed they use , as He sayeth Lycophron did his Epithets , Non ist Condimentis , sed ut Cibis ; Their Compositions are a meer Tympanie of Termes . It is better then a Fight in Quixot , to observe what Duels , and Digladiations they have about Him . one will make him speak Sense , another Non-sense , and a third both , Aquinas palps him gently , Scotus makes him winch , and he is taught like an Ape to shew severall tricks . If we look on his adversaries , the least amongst them hath foyld him , but Telesius knock'd him in the head , and Campanella hath quite discomposed him . But as that bald haunter of the circus had his scull so steel'd with use , it shiver'd all the tyles were thrown at it , so this Aristotle thrives by scuffles , and the world cryes him up , when trueth cryes him down . The Peripatetickes look on God , as they do on Carpenters , who build with stone and Timber , without any infusion of life . But the world , which is Gods building , is full of Spirit , quick , and living . This Spirit is the cause of multiplication , of severall perpetuall productions of minerals , vegetables , and creatures ingendred by putrefaction : All which are manifest , infallible Arguments of life . Besides , the Texture of the universe clearly discovers its animation . The arth which is the visible natural Basis of it , represents the gross , carnal parts . The Element of Water answers to the Bloud , for in it the pulse of the Great World beates ; this most men call the Flux and Reflux , but they know not the true Cause of it . The air is the outward refreshing Spirit , where this vast creature breathes , though invisibly , yet not all together insensibly . The Interstellar skies are his vital , aethereall waters , and the stars his animal , sensuall fire . Thou wilt tell me perhaps , This is new Philosophy , and that of Aristotle is old . It is indeed , but in the same sense as Religion is at Rome . It is not the primitive Trueth of the Creation , not the Ancient , reall Theosophie of the Hebrews and Egyptians , but a certain preternaturall upstart , a Vomit of Aristotle , which his followers with so much diligence lick up , and swallow . I present thee not here with any Clamorous opposition of their Patrone , but a positive Expresse of principles as I finde them in Nature . I may say of Them as Moses said of the Fiat : These are the Generations of the Heavens , and of the Earth , in the Day that the Lord God made the Heavens , and the Earth . They are things extra Intellectum , sensible practicall Trueths , not meer Vagaries , and Rambles of the Braine . I would not have thee look on my Indeavours as a designe of Captivity : Intend not the Conquest , but the exercise of thy Reason , not that thou shouldest swear Allegeance to my Dictats , but compare my Conclusions with Nature , and examine their Correspondency . Be pleased to consider , that Obstinacy inslaves the Soule , and clips the wings which God gave her for flight , and Discovery . If thou wilt not quit thy Aristotle , let not any prejudice hinder thy further search ; Great is their Number who perhaps had attain'd to perfection , had they not already thought themselves perfect . This is my Advice , but how wellcome to Thee I know not . If thou wilt kick and fling , I shall say with the Cardinall , Etiam Asinus meus recalcitrat : for I value no Mans Censure . It is an Age wherein truth is neer a Miscarriage , and it is enough for me that I have appeared thus far for it , in a Day of Necessity . E. S. ANTHROPOSOPHIA THEOMAGICA WHEN I found out this Trueth , That Man in his Originall was a Branch planted in God and that there was a continuall Influxe from the Stock to the Sion , I was much troubl'd at his Corruptions , and wonder'd his Fruits were not correspondent to his Roote . But when I was told he had tasted of an other Tree , my admiration was quickly off , it being my chiefe care to reduce him to his first Simplicitie , and separate his Mixtures of Good and Evill . But his Fall had so bruised him in his best part . that his Soule had no knowledge left to study him a Cure , his Punishment presently followed his Trespasse : Velata sunt omnia , intravitq oblivio mater ignorantiae . This Lethe remained not , in his body , but passing together with his Nature , made his Posterity her Channell . Imperfection 's an easy inheritance , but Vertue seldome finds any Heires . Man had at the first , and so have all Souls before their Intrance into the body , an Explicite methodicall knowledge , but they are no sooner Vessel'd but that Liberty is lost , and nothing remaines but a Vast confused Notion of the Creature , Thus had I only left a Capacity without Power , and a Will to doe that , which was far enough above me . In this perplexity I studied severall Arts , and ramel'd over all those Inventions which the folly of man call'd Sciences ; But these endeavours sorting not to my purpose , I quitted this Booke-businesse , and thought it a better course to study Nature then Opinion . Hereupon I considered with my selfe , that man was not the Primitive immediate worke of God , but the World , out of which he was made . And to regulate my studies in point of Methode , I judg'd it convenient to examine his Principles first , and not him . But the World in generall being too large for Inquisition , I resolv'd to take Part for the Whole , and to give a guesse at the Frame by Proportion . To perfect this my Essay , I tooke to task the Fruits of one Spring : Here I observed a great many Vegetables fresh and beautious in their Time , but when I looked back on their Original , they were no such things as Vegetables . This Observation I apply'd to the World , and gained by it this Inference : That the World in the beginning was no such thing as it is , but some other seed or matter out of which that Fabrick which I now behold , did arise . But resting not here , I drove my Conclusion further ; I conceav'd those seeds whereof Vegetables did spring , must be something else at first then Seeds , as having some praeexistent matter wherof they were made , but what that matter should be I could not guesse . Here was I forc'd to leave off Speculation , and come up to Experience . Whiles I sought the World , I went beyond it , and I was now in Quest of a Substance , which without Art I could not see . Nature wrapps this most strangly in her very bosome , neither doth she expose it to any thing but her own Vitall Caelestiall Breath . But in respect that God Almighty is the onely proper immediate . Agent which actuates this matter , as well in the work of Generation , as formerly in his Creation , it will not be amisse to speak something of Him , that we may know the Cause by his Creatures , and the Creatures by their Cause . My God , my Life ! whose Essence man Is no way fit to Know , or Scan ; But should aproach thy Court a Guest In Thoughts more low , then his Request . When I consider , how I stray , Methinks 't is Pride in mee to Pray How dare I speake to Heaven , nor feare In all my Sinns to court thy Eare ? But as I looke on Moles that Lurke In blind Intrenchments , and there worke Their owne darke Prisons to repaire , Heaving the Earth to take in Aire : So view my fetterd Soule , that must Struggle with this her Load of Dust Meet her Addresse , and add one Ray To this mew'd Parcell of thy Day She would though here imprson'd , see Through all her Dirt thy Throne and Thee . Lord guide her out of this sad Night And say once more , Let there be Light . It is Gods own positive truth : In the Beginning That is , In that dead silence , In that horrible & empty Darknes when as yet nothing was fashioned , then ( saith the lord ) did I consider those things , and they all were made through me alone , and through non other , By me also shall they be ended and by none other . That Meditation forerunns every Solemne Worke , is a thing so well knowne to man , that he needs no further Demonstration of it then his owne Practice : That there is also in God something Analogicall to it from whence Man derived this Customary Notion of his ; As it is most agreeable to Reason , so withall is it very sutable to Providence . Dij ( saith I amblicus ) concipiunt in se totum opus , antequam parturiunt . And the Spirit here to Esdras , Then did I consider these things , He consider'd them first and made them afterwards . God in his AEternall Idea , foresaw That whereof as yet there was no Materiall Copy : The goodnes and Beauty of the one , mov'd him to create the other , and truly the Image of this Prototype being imbosom'd in the Second made Him so much in love with his Creature , that when Sin had defac'd it , He restor'd it by the suffering of that Patterne by which at first it was made . Dyonisius the Areopagite , who liv'd in the Primitive Times , and received the Mysteries of Divinity immediately from the Apostles , stiles God the Father , sometimes Arcanum Divinitatis , somtimes Occultum illud Super substantiale and elsewhere he compares him to a Roote , whose Flowers are the Second and Third Person . This is true ; For God the Father is the Basis or supernaturall Foundation of his Creatures . God the Son , is the Patterne in whose expresse Image they were made : And God the Holy Ghost is Spiritus Opifea , or the Agent , who fram'd the creature in a just symmetrie to his Type . This Consideration or type God hath since used in the performance of inferiour works . Thus in the Institution of his Temple he commands Moses to the Mount , where the Divine Spirit shews him the Idea of the future Fabrick ; And let them make me a Sanctuary that I may dwell amongst them , according to all that I shew thee , after the patterne of the Tabernacle , & the pattern of all the Instruments thereof , even so shall you make it . Thus the Divine mind doth instruct us porrigendo Ideas quadam extensione fui extra se , and sometimes more particularly in dreames . To Nebuchadnezzar he presents a Tree strong and high , reaching to the Heavens and the sight thereof to the ends of the Earth . To Pharaoh he shews seven Ears of Corne . To Joseph he appears in sheafes , and then resembles the Sun , Moon and Stars . To conclude he may expresse himselfe by what he will , for in him are innumerable , eternall Prototypes , and he is the true Fountaine . and Treasure of Forms . But that we may come at last to the scope proposed : God the Father is the Metaphysicall , supercelestiall Sun , The second Person is the light , and the Third is Amor igneus , or a Divine heate proceeding from Both . Now without the presence of this Heate there is no Reception of the Light , and by Consequence no Influx from the Father of Lights . For this Amor is the Medium which unites the Lover to that which is beloved , & probably t is the Platonicks Daemon magnus , Qui con●ungit nos spirituum praefecturis . I could speak much more of the Offices of this Loving spirit , but these are Magnalia Dei , & Naturae , and require not our Discusse , so much as our reverence . Here also I might speak of that supernaturall Generation , whereof Trismegistus : Monas gignit Monaden , & in se suum reflectit Ardorem ; But I leave this to the Almighty God as his own Essentiall , Centrall mystery . It is my onely Intention in this place to handle Exterior Actions , or the Processe of the Trinity from the Center to the Circumference : And that I may the better do it , you are to understand , that God before his work of Creation was wrapp'd up , and contracted in himself . In this state the Egyptians stile him Monas solitaria , and the Cabalists Aleph tenebrosum ; But when the decreed Instant of Creation came , then appeared Aleph Lucidum , and the first Emanation was that of the holy Ghost into the bosom of the matter . Thus we read that Darknesse was upon the face of the deep and the spirit of God moved upon the face of the waters . Here you are to observe that notwithstanding this processe of the third person , yet was there no Light , but darknesse on the face of the deep , Illumination properly being the Office of the second . wherefore God also , when the matter was prepared by Love for Light , gives out his Fiat Lux , which was no Creation as most think , but an Emanation of the Word , in whom was life , and that life is the light of Men . This is that light whereof Saint John speaks , that it shines in the darknesse , and the darknesse comprehended it not . But lest I seem to be singular in this point , I will give you more evidence . Pimandras informing Trismegistus in the work of the Creation tells him the self-same thing . Lumen illud Ego sum , Mens , Deus Tuus antiquior quam natura humida , quae ex umbra effulsit . And Georgius Venetus in his Book de Harmonia mundi : Omne quod vivit , propter inclusum calorem vivit , Indè colligitur Caloris naturam vim habere in se vitalem , in Mundo passim diffusam : imo omnia ex Igne facta esse testatur Zoroastres , dum ait , Omnia sub I gne uno genita sunt , I gne quippe illo , quem Deus Igneae essentiae Habitator , ( ut Plato ait ) messe jussit materiae Coeli , & Terrae jam creatae , rudi & informi : ut vitam praestaret , & formam , Hinc illis product is statim subintulit Opifex , sit Lux : pro quo Mendosae Traductio habet Fiat lux , Non enim facta est Lux , sed Rebus adhuc obscuris communicata , & insita : ut in suis Formis Clarae , & splendentes furent . But to proceed : No sooner had the Divine Light pierced the Bosom of the Matter , but the Idea , or Pattern of the whole Material World appeared in those primitive waters like an Image in a Glasse : by this Pattern it was that the Holy Ghost fram'd and modelled the Universal Structure . This Mystery or appearance of the Idea is excellently manifested in the Magicall Analysis of Bodies ; ( For he that knows how to imitate the Proto-Chymistrie of the Spirit by Separation of the Principles wherein the Life is Imprisoned , may see the Impresse of it Experimentally in the outward naturall vestiments . But lest you should think this my Invention , and no Practicall Trueth , I will give you another Mans testimony . Quid quaeso dicerent bi●tanti Philosophi , ( saith one ) is Plantam quasi : Momentonasci in vitreo vase viderent , cum suis ad Viuum Coloribus , & rursum interixe , & renasci , idque quoties , & quando luheret ? Credo Daemonium Arte Magica inclusum dicerent illudere sensibus humanis . They are the words of Doctor Marci in his Defensio Idearum Operatricium . But you are to be admonished , there is a twofold Idea : Divine , and Naturall . The Naturall is a fiery , invisible , created Spirit , and properly a meer Inclosure , or vestiment of the true One . Hence the Platonicks called it Nimbus Numinis Descendentis . Zoroaster , and some other Philosophers think it is Anima Mundi , but by their leave they are mistaken , there is a wide difference betwixt Anima and Spiritus . But the Idea I speak of here , is the true primitive exemplar one , and a pure Influence of the Almighty . This Idea before the Coagulation of the seminall principles to a grosse , outward Fabrick , which is the End of Generation , impresseth in the Vitall Ethereall Principles a Modell , or Pattern after which the Body is to be framed , and this is the first inward production , or Draught of the Creature . This is it which the Divine Spirit intimates to us in that Scripture where he saith , That God Created every plant of the field before it was in the ground , and every herb of the field before it grew . But notwithstanding this presence of the Idea in the Matter , yet the Creation was not performed Extramittendo aliquid de Essentiâ Ideae , for it is God , that Comprehends his Creature , and not the Creature God . Thus farre have I handl'd this primitive supernaturall part of the Creation . I must confesse it is but short in respect of that which may be spoken but I am confident it is more then formerly hath been discovered : Some Authors having not searched so deeply into the Centre of Nature & others not willing to publish such Spiritual mysteries . I am now come to the gross work or mechanicks of the Spirit , namely the separation of severall substances from the same Masse : but in the first place I shal examine that Lymbus or Huddle of Matter wherein all things were so strangely contained . It is the opinion of some men . and those learned , That this sluggish empty Rudement of the Creature was noe created thing . I must confesse the Point is obscure as the thing it selfe , and to state it with Sobriety except a man were illuminated with the same Light that this Chaos was at first , is altogether impossible , For how can wee judge of a Nature differrent from our owne , whose Species also was so remote from any thing now existent , that it is impossible for Fancy to apprehend , much more for Reason to define it . If it be created , I conceive it the Effect of the Divine imagination acting beyond it selfe in Contemplation of that which was to come , and producing this Passive darkenesse for a Subject to worke upon in the Circumference . Trismegistus having first exprest his Vision of Light , describes the Matter in its primitive state thus Et paulo post ( saith he ) Tenebrae deor sum ferebantur , partim trepidandae , ac tristes effectae tortuosae terminatae : ut maginarer me vidisse commutatas Tenebras in humidam quandam Naturam ultra quam dici potest agitatam , & velut ab igne fumum evomere , ac sonum aliquem edere inenunciabilem , & lugubrem . Certainly these Tenebrae he speakes of or Fuliginous spawne of Nature , were the first created Matter , for that Water we read of in Genesis was a Product or secondary . Substance . Here also he seemes to agree further with the Mosaicall Tradition ; For this Fumus which ascended after the Transmutation can be nothing else but that Darknesse which was upon the Face of the Deepe ; But to expresse the particular Mode or way of the Creation , you are to understand that in the Matter there was a horrible confused Qualme , or stupifying spirit of Moysture , Cold and Darknesse ; In the opposite Principle of Light there was Heate and the Effect of it Siccitie ; For these two are noe Elementall qualities as the Galenists and my Peripateticks suppose : But they are ( if I may say so ) the Hands of the divine Spirit by which He did worke upon the Matter , applying every Agent to his proper Patient . These two are Active and Masculine , Those of Moysture and Cold are Passive and Faeminine , Now assoone as the holy Ghost and the Word ( for it was not the one nor the other , but both , Mens opifex una cum Verbo , as Trismegistus hath it ; I omit that Speech , Let us make man , which effectually prooves their Union in the Worke ) had applyed themselves to the Matter , there was extracted from the Bosome of it a thinne Spiritualt Caelestiall substance , which receiving a Tincture of Heat and Light proceeding from the Divine Treasuries , became a pure sincere innoxious Fire . Of this the Bodyes of Angells consist , as also the Empyraeall Heaven , where Intellectuall Essences have their Residence . This was primum Matrimonium Dei , & Naturae , the First and best of Compositions . This Extract being thus soiled above , and separated from the Masse , retaind in it a vast portion of Light , and made the first Day without a Sun . But the Splendour of the Word , expelling the Darkenes downwards it became more setl'd , and compact towards the Centre , and made a Horrible thick Night . Thus God ( as the Hebrew hath it ) was betweene the Light and the Darknesse , for the Spirit remained still on the Face of the Inferior portion to extract more from it . In the second separation was educed Aer agilis , as Trismegistus calls it a Spirit not so refined as the former , but vitall , and in the next degree to it . This was extracted in such abundance that it fill'd all the space from the Masse to the Empyraeall heaven , under which it was condens'd to a water , but of a different constitution from the Elementall , and this is the Body of the Inter-stellar skie . But my Peripatericks following the Principles of Aristotle and Ptolomie , have imagin'd so many wheeles there with their smal diminutive Epicycles that they have turn'd that regular Fabrick to a rumbling Confused Labyrinth . The Inferior portion of this second Extract from the Moon to the Earth remained Air still , partly to divide the inferior and superior waters , but chiefly for the Respiration , and Nourishment of the Creatures . This is that which is properly called the Firmament , as it is plain out of Esdras ; On the Second Day thou diddst create the Spirit of the Firmament : for it is Ligamentum totius Naturae , and in the outward Geometricall Composure it answers to Natura media , for , it is spread through all Things , hinders Vacuity , and keeps all the parts of nature in a firm , invincible union . This is Cribrum Naturae , as one , wittily calls it , a thing appointed for most secret and mysterious offices , but we shall speake further of it , when we come to handle the Elements particularly . Nothing now remained but the Two inferior principles , as we commonly cal them , Earth and water . The Earth was an impure , Sulphureous subsidence , or Caput mortuum of the Creation . The water also was Phlegmatick , crude , and raco , not so vitall as the former Extractions But the Divine Spirit to make his work perfect , moving also upon These , imparted to them Life , and Heate , and made them fit for future Productions . The Earth was so overcast , and Mantl'd with the Water , that no part thereof was to be seen : But that it might be the more immediatly exposed to the Coelestiall Influences , which are the Cause of Vegetation , the Spirit orders a Retreat of the Waters , breaks up for them his decreed place , and sets them Bars and Doors . The Light as yet was not confined , but reteining his vast Flux , and primitive liberty , equally possest the whole Creature . On the Fourth Day it was collected to a Sun , and taught to know his Fountain . The darknesse , whence proceed the Corruptions , and consequently the death of the Creature , was imprisoned in the Centre , but breaks out still when the Day gives it Leave , and like a baffl'd Gyant thrusts his head out of doors in the Absence of his Adversary . Thus Nature is a Lady whose face is beauteous , but not without a Black-bag . Howsoever when it shall please God more perfectly to refine his Creatures , this Tincture shall be expelled quite beyond them , and then it will be an Outward darknesse from which Good Lord deliver us ? Thus have I given you a Cursorie , and short Expresse of the Creation in generall : I shall now descend to a more particular Examination of Nature and especially her Inferior , Elementall parts , through which Man passeth daily , and from which he cannot be separated . I was about to desist in this place to prevent all future Acclamations ; for when a Peripatetick findes here but Three , nay but two genuine Elements Earth , and Water , for the Air is something more : will he not cry out I have committed Sacrilege against Nature , and stole the fire from her Altar ? This is Noise indeed : but till They take Coach in a Cloud , and discover that Idol they prefer next to the Moon , I am resolved to continue in my Heresie . I am not onely of Opinion , but I am sure there is no such principle in Nature , The Fire which she useth , is Horizon Corporeorum , & Incorporeorum , Nexus utrinsque Mundi , & Sigillum Spiritus sancti . It is no Chymaera , Commentitious Quirck like that of the School-men . I shall therefore Request my Friends the Peripateticks to return their fourth Element to Aristole , that he may present it to Alexander the Great as the first part of a new world , for there is no such Thing in the Old. To proceed then : The Earth ( as you were told before ) being the Subsidence , or Remaines of that Primitive Masse , which God formed out of Darknesse , must needs be a faeculent impure Body : for the Extractions which the Divine Spirit made , were pure , oleous , aethereall substances : but the Crude , phlegmatick , indigested humors settled like Lees towards the Centre . The Earth is spungie , porous , and magneticall , of Composition loose , the better to take in the severall Influences of Heat , Rains , and Dewes for the Nurture , and Conservation of her Products . In her is the Principall Residence of that Matrix , which attracts , and receives the sperm from the Masculine part of the world . she is Natures AEtna : here Vulcan doth exercise himself , not that limping , Poeticall one which halted , after his Fall , but a pure , Coelestiall , plastick Fire . we have Astonomy here under our feet , the stars are resident with us , and abundance of Jewels and Pantauras , she is the Nurse and Receptacle of all Things , for the Superior Natures ingulph themselves into her ; what she receives this Age , she discovers to the next , and like a faithfull Treasurer conceales no part of her Accounts , Her proper , Congeneall Quality is Cold . I am now to speak of the Water . This is the first Element we read of in Scripture , the most Ancient of Principles , and the Mother of all Things amongst visibles ; without the meditation of this the Earth can receive no blessing at all , for Moysture is the proper Caus● of Mixture and Fusion . The water hath severall Complexions according to the severall parts of the Creature ; Here below , and in the Circumference of all things it is volatil , crude , and raco . For this very Cause Nature makes it no part of her provision , but she rectifies it first , exhaling it up with her Heat , and then condensing it to Rains and Dews , in which State she makes use of it for Nourishment . Some where it is Interior , vitall , and Coelestiall , exposed to the Breath of the first Agent , and stirred with Spirituall , aeternaell Windes . In this Condition it is Natures Wanton , Foemina Satacissima as One calls it . This is that Psyche of Apuleius , and the Fire of Nature is her Cupid . He that hath seen Them both in the same Bed , will confesse that love rules All . But to speak something of our Common Elemental water . It is not altogether Contemptible , there are hidden Treasures in it , but so inchanted we can not see them , for all the Chest is transparent . Spiritus Aquae Invisibilis congelatus melior est quam Terra Universa , saith the noble , and learned Sendivow . I doe not advice the Reader to take this Phlegm to task , as if he could Extract a Venus from the Sea , but I wish him to study water , that he may know the Fire . I have now handled the Two Elements , and more I cannot finde : I know the Peripateticks pretend to four , and with the help of their Masters Quintessence to a fift Principle . I shall at leysure diminish their stock , but the thing to be now spoken of , is Air . This is no Element , but a Certain miraculous Hermaphrodit , the Caement of two worlds , and a Medley of Extremes . It is natures Common Place , her Index , where you may finde all that ever she did , or intends to do . This is the worlds Panegrick : The Excursions of both Globes meet here , and I may call it the Rendezvouz . In this are innumerable Magicall Forms of Men and Beasts , Fish and Fowle , Trees , Herbs , and all Creeping Things This is Mare Rerum invisibilium , for all the Conceptions in sinu superioris Naturae wrap themselves in this Tiffany , before they imbark in the shell . It retaines the species of all Things whatsoever , and is the Immediate Receptacle of Spirits after Dissolution , whence they passe to a Superior Limbus . I should amaze the Reader if I did relate the severall offices of this Body but it is the Magicians Backdoor , and none but Friends come in at it . I shall speak nothing more , onely This I would have you know : The Air is Corpus vitae spiritus nostri sensitivi , our Animal Oyl , the Fuell of the Vital , Sensual fire , without which we cannot subsist a Minute . I am now come to the Fourth , and last substance , the Highest in Scalâ Naturae . There is no Fift principle , no Quintessence as Aristotle dream'd but God Almighty . This Fourth Essence is a moyest , silent Fire . This Fire passeth thorough all things in the world , and it is Natures Chariot , in this she rides , when she moves this moves , and when she stands this stands , like the wheeles in Ezekiel whose Motion depended on that of the spirit . This is the Mask , and skreen of the Almighty , wheresoever he is , this Traine of Fire attends Him . Thus he appears to Moses in the Bush , but it was in Fire . The Prophet sees him break out at the North , but like a Fire catching it self . At Horeb he is attended with a mighty strong winde rending the Rocks to pieces , but after this comes the Fire , and with it a still small voice . Esdras also defines Him a God , whose Service is Conversant in Winde , and Fire . This Fire is the vestiment of the Divine Majesty , his Back-parts which he shewed to Moses , but his naked , Royall Essence none can see , and Live ; The Glory of his presence would swallow up the Naturall man , and make him altogether spirituall . Thus Moses his Face , after conference with him , shines , and from this small Tincture we may guesse at our Future Estate in the Regeneration . But I have touch'd the Veyle , and must returne to the outer Court of the Sanctuary , I have now in some measure performed that which at first I promised , an Exposition of the world and the parts therof ; But in respect of my affectiō to Truth and the dominion I wish Her , I shallbe somwhat more particular in the Examination of Nature , and proceed to a further Discovery of her Riches . I advise the Reader to be diligent , and curious in this subsequent part of the Discourse , That having once attained to the Fundamentalls of Science , he may the better understand her superstructures . Know then , that every Element is threefold , this Triplicity being the expresse Image of their Author , and a Seale he hath laid upon his Creature , There is nothing on Earth though never so simple , so vile , and abject in the sight of man , but it beares witnesse of God even to that abstruse Mystery , his Vnity and Trinity . Every Compound whatsoever is Three in One and One in Three . The basest Reptill even in his outward Symmetrie testifies of his Author , his severall proportions answering to their aeternall superior Prototype . Now Man hath the use of all these Creatures , God having furnished him with a living Library wherein to imploy himselfe ; But he neglecting the works of his Creator , prosecutes the Inventions of the Creature ; Laps up the Vomits of Aristotle and other illiterate Ethnicks , Men as concerning the Faith , Reprobate , and in the Law of Nature alltogether unskillful , Scribling Blasphemous Atheists , Quorum Animas ( as Agrippa hath it ) distraht , & torqueri audiunt ; videntque Inferi . He is much troubled at those Mysteries of the Trinity and the Incarnation , one Denies , another Grants them : But if they did once see the Light of Nature , they might find those Mysteries by Reason , which are now above their Faith . When I speake of a Naturall Triplicity , I speake not of Kitchen-stuffe , those three Pot - Principles Water , Oyle and Earth , But I speake of Caelestiall hidden Natures , knowne only to absolute Magicians , whose eyes are in the Center , not in the Circumference , and in this sence every Element is Threefold . For example , there is a threefold Earth , first there is terra Elementaris , then there is terra C aelestis , and lastly , terra spiritualis , The Influences of the spirituall Earth by mediation of the caelestiall are united to the terrestiall , and are the true Cause of Life and Vegetation . These Three are the Fundamentalls of Art and Nature . The First is a visible , Tangible substance , pure , fixed , and Incorruptible : of Quality Cold , but by Application of a Superior Agent , Drie , and by Consequence a fit Receptacle of Moysture . This is Aleph Creatum , the true Terra Adama , the Basis of every Building in Heaven , and Earth . It answers to God the Father , being the Naturall Foundation of the Creature , as He is the Supernaturall : without this Nothing can be perfected in Magick . The Second Principle is the infallible Magnet , the Mystery of Union . By this all Things may be attracted whether Physicall , or Metaphysicall , be the distance never so great . This is Jacobs Ladder : without this there is no Ascent , or Descent either Influentiall , or Personall . The Absence of This I conceive to be that Gulph between Abraham , and Dives . This answers to God the Son , for it is That which mediates between Extremes , and makes Inferiors and Superiors communicate . But there is not One in ten thousand knows either the Substance , or the use of this Nature . The third Principle is properly no Principle , It is not Ex Quo , but per Quod omnia . This can do all in all , and the Faculties thereof are not to be exprest . It answers to the Holy Ghost , for amongst Naturalls it is the onely Agent , and Artificer . Now He that knows these three perfectly with their severall Graduations , or annexed Links , which differ not in Substance , but Complexion : He that can reduce their impurities to one sincere Consistence , and their Multiplicities to a Spirituall . Essentiall simplicity , he is an absolute compleat Magician , and in full possibility to all strange , miraculous Performances . In the second place you are to learn , that Every Element is two fold . This Duplicity , or Confusion is that Binarius whereof Agrippa in Scalis Numerorum , as also both himself and Trithemius in their Epistles . Other Authors who dealt in this Science , were Pragmaticall Scriblers , and understood not this Secretum Tenebrarum . This is it in which the Creature praevaricates , and falls from his first Harmonicall Vnity . You must therefore subtrahere Binarium , and then the Magicians Ternarius may be reduced per Quaternarium in Monaden Simplicissimam , and by Consequence in Metaphysicam cum supremâ Monade vnionem . The Sun , and Moon , are two Magicall principles , the One active , the other passive , this Masculine , that Foeminine . As they move , so move the wheeles of Corruption , and Generaion : They mutually dissolve , and compound but properly the moon is Organum Transmutationis inferioris materiae . These Two Luminaries are multiplied and fructifie in every one particular Generation . There is not a Compound in all Nature but hath in it a little Sun , and a little Moon . The little Sun is Filius solis Coelestis , The little Moon is Filia Lunae Coelestis . What offices soever the two great Luminaries perform for the Conservation of the great world in Generall , These two little Luminaries perform the like for the Conservation of their small Cask , or Microcosm in particular . They are Mimulae Majoris Animalis , Heaven and Earth in a lesser Character . God like a wise Architect , sits in the Center of All , repaires the Ruines of his Building , composeth all Disorders , and continues his Creature in his first , primitive Harmony . The Invisible , Centrall Moon is Iela illa rivosa , & Multifontana , at whose top sit Iove , and Iuno In a Throne of Gold , Juno is an incombustible , Eriternall Oyl , and therefore a fit Receptacle of Fire . This Fire is her Jove , the little Sun we spoke of formerly . These are the true Principles of the stone , these are the Philosophers Sol & Luna , not Gold and Silver , as some Mountebanks , and Carbonadoes would have it . But in respect I have proceeded thus far , I will give you a true Receipt of the Medicine . Rc. L●ni Coelestis partes decem , Separetur Masculus a Faeminâ , vterque porro à Terrá suâ physicae tamen & citra omnem violentiam Separata proportione debitâ , harmonicâ , & vitali conjungs : statimque ; Anima descendens a sphaerâ pyroplastica , mortuum suum , & relictum Corpus amplexis mirisico restaur abit ; Conjuncta foreantur Igne naturali imperfectum matrimonium spiritus , & Corporis . Procedas Artisicio vulcanico-Magico quousque exaltentur in Quintam Rotam Metaphysicam . Haec est Illa , de Quâ tot scribillarunt , tam Pauci noverunt , Medicina . It is a strange thing to consider , That there are in Nature incorruptible , immortall principles . Our ordinary Kitchin Fire , which in some measure is an Enemy to all compositions , notwithstanding doth not so much destroy , as purifie some parts . This is clear out of the Ashes of Vegetables , for although their weaker exterior Elements expire by violence of the fire , yet their Earth cannot be destroyed , but Vitrified . The Fusion , and Transparency of this substance is occasioned by the Radicall moysture or Seminall water of the Compound . This water resists the fury of the Fire , and cannot possibly be vanquished . In huo Aquâ ( sayth the learned Severino ) Rosa latet in Hiemo . These two principles are never separated for Nature proceedes not so far in her Dissolutions . When Death hath done her worst , there is an Vnion between these two , and out of them shall God rise us at the last day , and restore us to a spirituall constitution . Besides there remaines in them that primitive , universall Tincture of the Fire : this is still busie after Death , brings nature again into Play , produceth wormes , and other inferiour Generations . I do not conceive there shall be a Resurrection of every Species , but rather their Terrestiall parts together with the Element of Water ( for there shall be no more Sea ) shall be united in one mixture with the Earth and fix'd to a pure , Diaphanous substance . This is Saint Johns Chrystallgold , a Fundamentall of the new Jerusalem , so called not in respect of Colour , but constitution . Their Spirits I suppose , shall be reduced to their first Limbus , a sphaene of pure , ethereall fire like rich Eternall Tapestry spread under the Throne of God . Thus Reader , have I made a plenary , but short Inquisition into the Mysteries of Nature . It is more then hitherto hath been discovered , and therefore I expect the more Opposition . I know my Reward is Calumnie , but he that hath already condemn'd the Vanity of Opinion , is not like to respect that of Censure . I shal now put the Creatures to their just use , and from this shallow Contemplation ascend to Mine , and their Author . Lord God! This was a stone , as hard as any One Thy Laws in Nature fram'd : 'T is now a springing Well , and many Drops can tell , Since it by Art was tam'd . My God! my Heart is so , 't is all of Flint , and no Extract of Teares will yeeld : Dissolve it with thy Fire , that something may aspire , And grow up in my Field . Bare Teares I le not intreat , but let thy Spirits seat Upon those Waters bee , Then I new form'd with Light shall move without all Night , Or Excentricity . It is requisite now , if we follow that Method which God himself is Author of , to examine the Nature , and Composition of Man , having already describ'd those Elements , or principles whereof he was made , and consists , Man , if we look on his materiall parts , was taken out of the great world , as woman was taken out of Man . I shall therefore to avoyd repetitions , refer the Reader to the former part of this Discourse , where if things be rightly understood , he cannot be ignorant in his materiall Frame , or Composure . We read in Genesis that God made him out of the Earth ; This is a great Mystery : For it was not the common ` Pot-clay , but an other thing and that of a far better nature . He that knowes this , knowes the subject of the Philosophicall medicine , and by consequence what destroyes or preserves the Temperament of Man , In this are Principles homogeneall with his life , such as can restore his Decayes and reduce his Disorders to a Harmony . They that are ignorant in this point , are not competent Judges of Life and Death , but Quacks and Piss-pot Doctors . The learned Arias Montanus calls this matter Multiplicis Terrae particula singularis , If these words be well examined , you may possibly find it out , and so much for his Body . His Soule is an Essence not to be found in the Texture of the great world & therfore meerly Divine & Supernaturall . Montanus calls it divini spiritus aura , & vitae Divinae Halitus , He seemes also to make the Creation of Man a little Incarnation , as if God in this worke had multiplyed himselfe . Adam ( saith he ) received his Soule exadmiranda singularique Dei Inspiratione , & ut sic loqui sit fas , Fructificatione . S. Luke also tells us the same thing For he makes Adam the son of God , not in respect of the exterior Act of Creation , but by way of Descent ; and this S. Paul confirmes in the words of Aratus , For we also are his Generation . The Soul of man consists cheifly of two Portions Ruach , and Nephes , inferior and superior , the superior is Masculine and Eternall , the inferior Foeminine and Mortall . In these two consists our spirituall generation . Vt autem in Coeteris animantibus , atque etiam in ipso homine Maris ac Foeminae conjunctio Fructum propagationemq , spectabat naturae singulorum dignam : ita in homine ipso illa Maris ac Foeminae interior , arcanaque societas , hoc est animi atque animae Copulatio ad fructum vitae Divinae idoneum producendum comparabatur . Atque huc illa Arcana benedictio & faecunditas concessa , huc illa declarata Facultas & monitio spectat , Crescite , & multiplicamini , & replete Terram , & subjicite illam , & Dominamini . Out of this and some former passages , the understanding Reader may learn , That Marriage is a Comment on Life , a meer Hieroglyphick , or outward representation of our inward vitall Composition . For Life is nothing els but an Vnion of Male and Foemale Principles , and he that perfectly knowes this secret , knowes the Mysteries of Marriage , both Spirituall and Naturall , and how he ought to use a Wife . Matrimony is no ordinary triviall busines , but in a moderate sence Sacramentall . It is a visible signe of our invisible Vnion to Christ , which S. Paul calls a Great mystery , and if the thing signified be so Reverend , the signature is no ex tempore , contemptible Agend . But of this elsewhere . When God had thus finished his last , and most excellent Creature , he appointed his Residence in Eden , made him his Vice-Roy , and gave him a full jurisdiction over all his Works ; That as the whole man consisted of Body , and Spirit , so the Inferiour Earthly Creatures might be subject to the one , and the superiour intellectuall Essences might minister to the other . But this Royalty continued not long for presently upon his preferment there was a Faction in the Heavenly Court , and the Angels scorning to attend this piece of Clay , contrived how to supplant him . The first in this plot was Lucifer , Montanus tells me his name was Hilel . He casts about to Nullifie that which God had Inacted , that so at once he might overreach him and his Creature . This Pollicy he imparts to some others of the Hierarchy , and strengthens himself with Conspirators . But there is no Counsel against God . The mischief is no sooner hatched but he and his Confederates are expell'd from Light to Darknesse , and thus Rebellion is as the sinne of Witchcraft , a Witch is it Rebel in Physicks , and a Rebell is a Witch in Polliticks : The one acts against Nature , the other against Order , the Rule of it : But both are in League with the divel as the first Father of discord and sorcerie . Satan being thus ejected , as the condition of Reprobates is , became more hardned in his Resolutions , and to bring his malice about , arrives by permission at Eden . Here he makes Woman his Instrument to tempt Man , and overthrowes him by the same Meanes that God made for an help to him . Adam having thus transgrest the Commandement , was exposed to the Lash , and in him his Posterity . But here lyes the Knot : How can we possibly learn his Disease , if we know not the immediate Efficicent of it ? If I question our Divines what the Forbidden Fruit was , I may be long enough without an answer , Search all the School-men from Ramus to Peter Hispan , and they have no Logick in the point . What shall we do in this case ? To speak any thing contrary to the sling of Aristotle ( though perhaps we hit the mark ) is to expose our selves to the common Hue ; But in respect I prefer a private Trueth to a publick Errour , I will proceed . And now Reader Arrige Aures , come on without prejudice , and I will tell thee that which never hitherto hath been discovered . That which I now write must needs appeare very strange , and Incredible to the common man , whose knowledg sticks in the Barke of Allegories , and Mysticall speeches , never apprehending that which is signified by them unto us . This I say must needs sound strange , with such as understand the Scriptures in the Litterall plaine sence , considering not the scope and Intention of the Divine spirit , by whom they were first penned and delivered . Howsoever Origen being Vnus de multis , and in the judgement of many wise men , the most learned of the Fathers , durst never trust himselfe in this point , But alwaies in those Scriptures where his Reason could not satisfie , concluded a Mystery . Certainly if it be once granted ( as some stick not to affirm ) that the Tree of knowledge was a Vegetable , and Eden a Garden ; it may be very well inferred , that the tree of life being described in eodem Genere , as the School-men expresse it , was a Vegetable also . But how derogatory this is to the power of God , to the Merits , and Passion of Jesus Christ , whose Gift eternall life is , let any indifferent Christian judge . Here then we have a certain intrance into Paradise , where we may search out this tree of knowledge , and ( happily ) learn what it is . For seeing it must be granted , that by the tree if life is figured the Divine Spirit ( for it is the Spirit that quickeneth , and shall one Day translate us from Corruption to Incorruption ) it will be no indiscreet Inference on the Contrary , that by the tree of knowledge is signified some sensuall Nature repugnant to the Spirituall , wherein our worldly sinfull Affections , as lust , anger , and the rest have their seat , and predominate . I will now digresse a while , but not much from the purpose , whereby it may appear unto the Reader that the letter is no sufficient Expositor of Scripture , and that there is a great deal of difference between the sound and the sense of the Text Dionysius the Areopagit in his Epistle to Titus gives him this Caveat . Et hoc praeterea Operae & pretium est cognoscere , Duplicem esse Theologorum Traditionem , Arcanam Alteram , ac mysticam : Alteram vero manifestaem . & notiorem . And in his Book of the Eclesiasticall Hierarchie written to Timotheus , he affirms , that in the primitive , Apostolicall times , wherein he also lived , the mysteries of Divinity were delivered partim scriptis , partim non scriptis Institutionibus . Some things he confesseth were written in the Theologicall Books , and such are the Common Doctrinals of the Church now ; in which notwithstanding ( as Saint Peter saith ) there are many things hard to be understood . Some things again Ex Animo in Animum medio quidem intercurrente verbo corporali , sed quod Carnis penitus excederat sensum , Sine literis transfusa sunt . And certainly this Orall Tradition was the Cause that in the subsequent Ages of the Church all the mysteries of Divinity were lost . Nay , this very day there is not one amongst all our School-Doctors , or late Ex-Temporaries that knows what is represented unto us by the outward Element of Water in Baptism . True indeed : They tell us it betokens the washing away of sin , which we grant them , but this is not the full signification for which it was ordained . It hath been the Common errour of all times to mistake signum for signatum , the shell for the Kernell ; yet to prevent this , it was that Dionysius wrot his book of the Caelestiall Hierarchie , and especially his Theologia significativa , of which there is such frequent mention made in his works . Verely our Saviour Himself who is blessed for evermore , did sometimes speak in parables , and commanded further that Pearles should not be cast forth unto swine , for it is not given to all men to know the mysteries of the Kingdom of Heaven . Supposing then ( as it is most true ) that amongst other mysticall speeches contained in Scripture , this of the Garden of Eden , and the Trees in it , is one : I shall proceede to the Exposition of it in some measure , concealing the particulars notwithstanding . Man in the beginning ( I mean the substantiall inward Man ) both in , and after his Creation for some short time , was a pure intellectual Essence , free from all fleshly , sensuall Affections . In this state the Anima , or sensitive Nature did not prevail over the spiritual , as it doth now in us . For the superior Mentall part of Man was united to God per Contactum Essentialem , and the Divine light being received in , and conveyed to the inferiour portions of the Soul did mortifie all carnall desires , insomuch that in Adam the sensitive Faculties were scarce at all imployed , the spirituall prevailing over them in him , as they do over the Spirituall now in us . Hence we read in Scripture , that during the state of Innocence he did not know that he was naked : but no sooner eats he of the tree of knowledge but he saw his nakednesse , and was ashamed of it ; Wherefore also he hides himself amongst the Trees of the Garden , and when God calls to him , he replies ; I heard thy voice in the Garden , and I was afraid because I was naked , and I hid my self . But God knowing his former state , answers him with a Question . Who told thee that Thou wast naked ? Hast thou eaten of the tree , whereof I commanded thee thou shouldest not eat ? Here we see a Twofold state of Man : his first , and best in the spiritual substantiall union of his Intellectuall parts to God , and the Mortification of his aethereall , sensitive Nature , wherein the fleshly sinfull Affections had their Residence . His second , or his Fall in the eating of the forbidden fruit which did cast asleep his Intellectuall Faculties but did stir up , and exalt the Sensuall . For ( sayth the Serpent ) God doth know that in the Day you eat thereof , then your eyes shall be opened , and you shall be as Gods knowing Good , and Evill . And when the woman saw that the Tree was good for food , and that it was pleasant to the eyes and a tree to be desired to make one wise : Shee , took of the Fruit thereof , and did eat , and gave also unto her husband , with her , and he did eat ; And the Eyes of them both were opened , and they knew that they were naked . Thus we see the sensuall faculties revived in our first Parents , and brought de potentia in actum as the School-men speak , by vertue of this forbidden Fruit . Neither did this Eating suppresse the Intellectuall powers in Adam onely , but in all his Generations after him , for the Influence of this Fruit past together with his Nature into his posterity . We are all born like Moses with a Veil over the Face : This is it , which hinders the prospect of that Intellectuall shining Light , which God hath placed in us ; And to tell you a Trueth that concernes all Mankinde , the greatest Mystery both in Divinity and Philosophie is , How to remove it . It will not be amisse to speake something in this place of the Nature and Constitution of Man , to make that more plaine which already hath been spoken . As the great World consists of Three parts . the Elementall the Coelestiall and the Spirituall above all which God himselfe is seated in that Infinite , inaccessible Light , which streames from his own Nature ; Even so man hath in him his Earthly , Elemental parts , together with the Coelestiall , & Angelical natures , in the Center of all which moves , and shines the Divine Spirit . The sensuall , Coelestiall , aethereall part of Man is that whereby we do move , see , feel , taste , and smell , and have a Commerce with all materiall Objects whatsoever . It is the same in us as in Beasts , and it is derived from Heaven , where it is predominant , to all the inferiour Earthly Creatures . In plain Terms it is part of Anima Mundi , commonly called Anima media , because the Influences of the Divine Nature are conveyed thorough it to the more material parts of the Creature , with which of themselves they have no proportion . By meanes of this Anima Media , or the aethereal Nature : Man is made subject to the Influence of Stars , and is partly dispos'd of by the Coelestial harmony . For this middle spirit ( middle I mean between both Extreames , and not that which actually unites the whole together ) aswell that which is in the outward Heaven , as that which is in Man , is of a fruitfull insinuating nature , and carried with a strong desire to multiply it self , so that the Coelestiall Form stirs up , and excites the Elementall . For this Spirit is in Man , in Beasts , in Vegetables , in Minerals : and in every thing it is the mediate Cause of Composition and Multiplication . Neither should any wonder that I affirm this spirit to be in Minerals , because the Operations of it are not discerned there . For shall we conclude therefore , that there is no inward Agent that actuats , and specifies those passive , indefinite Principles whereof they are Compounded ? Tell me not now of blind Peripateticall Formes , and Qualities . A Form is that which Aristotle could not define substantially , nor any of his followers after Him , and therefore they are not competent Judges of it . But I beseech you , are not the faculties of this Spirit supprest in Man also , when the Organs are Corrupted , as it appeareth in those that are blind ? But notwithstanding the Eye onely is destroyed , and not the Visible power , for that remaines , as it is plain in their dreams . Now this vision is performed by a reflection of the Visuall Radii in their inward , proper Cell : For Nature imployes her gifts only where she findes a Conveniencie , and fit disposition of Organs , which being not in Minerals we may not expect so clear an Expression of the naturall powers in them . Notwithstanding in the Flowers of severall vegetables ( which in some sort represent the Eyes ) there is a more Subtile , acute perception of heat and cold , and other Coelestiall Influences then in any other part . This is manifest in those Herbs which open at the Rising , and shut towards the Sun-set : which motion is caused by the spirit being sensible of the Approach and departure of the Sun ; For indeed the Flowers are ( as it were ) the spring of the Spirit , where it breaks forth , and streames , as it appears by the Odours that are more Coelestiall , and Comfortable there . Again , this is more evident in the Plantanimals , as the Vegetable Lamb , the Arbor Casta , and severall others . But this will not sink with any , but such as have seen this Spirit separated from his Elements , where I leave it for this time . Next to this Sensuall Nature of Man is the Angelicall , or rationall Spirit . This Spirit adheres somtimes to the Mens or superior portion of the Soul , and then it is filled with the Divine light , but most commonly it descends into the aethereal inferior portion , which Saint Paul calls Homo animalis , where it is altered by the Coelestial influences , and diversly distracted with the irregular Affections , and passions of the sensuall Nature . Lastly , above the Rationall Spirit is the Mens , or Intelligentia abscondita , commonly called Intellectus illustratus , and of Moses spiraculum Vitarum . This is that Spirit which God himself breathed into Man , and by which Man is united again to God Now as the Divine light flowing into the Mens , did assimilate and convert the inferiour portions of the soul to God ; so on the Contrary the Tree of Knowledge did obscure , and darken the superiour portions , but awak'd and stir'd up the Animal sinfull Nature . The sum of all is this . Man as long as he continued in his union to God knew the Good onely , that is , the Things that were of God : but assoon as he stretched forth his hand , and did Eat of the forbidden fruit that is , the Anima media , or Spirit of the greater world , presently upon his disobedience and transgression of the Commandment , his Vnion to the Divine Nature was dissolved , and his Spirit being united to the Spirit of the world , he knew the Evil onely , that is the things that were of the world . True it is , he knew the Good and the Evil , but the Evil in a far greater measure then the Good . Some sparks of Grace were left , and though the perfection of Innocence was lost upon his Fall from the Divine Light , yet Conscience remained still with him , partly to direct , partly to punish . Thus you see that this Anima Media or middle Spirit is figured by the Tree of knowledge , but he that knows why the Tree of Life is sayd to be in the middest of the Garden , and to grow out of the Ground , will more fully understand that which we have spoken . We see moreover that the Faculties ascribed to the Tree of Knowledge are to be found onely in Middle Nature . First , it is said to be a Tree to be desired to make one wise , but it was Fleshly sensuall Wisdom , the Wisdom of this world , and not of God . Secondly it is sayd to be good for Food , and pleasant to the Eyes : So is the Middle Nature also ; For it is the onely Medicine to repair the Decayes of the Natural Man , and to continue our Bodies in their primitive strength , and Integrity . Lastly , that I may speak something for my self : This is no new unheard of fansie , as the understanding Reader may gather out of Trismegistus . Nay , I am verily of opinion , that the Egyptians received this knowledge from the Hebrews who lived a long time amongst them , as it appears out of Scripture , and that they delivered it over to the Graecians . This is plain out of Iamblichus in his Book de Mysteriis , where he hath these words . Contemplabilis in se Intellectus Homo , erat quondam Deorum Contemplationi conjunctus : deinde vero alteram ingressus est Animam , circa humanam Formae Speciem contemperatam , atq , propterea in ipso Necessitaetis , Fatique Vinculo est alligatus . And what els I beseech you , is signified unto us in that poeticall Table of Prometheus ? That he should steal a certain fire from Heaven , for which Trespasse afterwards , God punished the World with a great many Diseases , and Mortality . But some body may reply : Seeing that God made all Things very Good , as it appears in his Review of the Creatures on the sixth day ; how could it be a sin in Adam to eat that which in it self was good ? Verily the sin was not grounded in the Nature of that which he did eate , but it was the Inference of the Commandment , in as much as he was forbidden to eate it . And this is that which Saint Paul tells us , That he had not known sin , had it not been for the law ; And again in another place , The strength of sin is the law . But presently upon the Disobedience of the first Man , and his Transgression of the Commandement the creature was made subject to Vanity : For the curse followed , and the impure seedes were joyned with the pure , and they reigne to this hour in our bodies , and not in us alone , but in every other Naturall Thing . Hence it is we reade in scripture , That the Heavens themselves are not clean in his sight . And to this alludes the Apostle in that speech of his to the Colossians , That it pleased the Father to reconcile all things to himself by Christ , whether they be things in Earth or Things in Heaven . And here you are to observe that Cornelius Agrippa mistook the act of Generation for Original sin , which indeed was the Effect of it , and this is the onely point wherein he hath miscarried . I have now done , onely a word more concerning the Situation of Paradise , and the rather because of the diversity of Opinions concerning that solace and the Absurdity of them . Saint Paul in his second Epistle to th Cori●thians discovers it in these words . I knew a Man in Christ above fourteen years ago ( whether in the Body , or out of the Body I cannot tell , God knoweth : ) such an One caught up to the Third Heaven . And I knew such a Man ( whether in the body , or out of the body I cannot tell , God knoweth ) how that he was caught up into Paradise . Here you see that Paradise and the third Heaven are convertible Terms , so that the one discovers the other . Much more I could have sayd concerning the Tree of knowledge , being in it self a large , and very mysticall subject but for my part I rest contented with my own particular apprehension , and desire not to inlarge it any further : Neither had I committed this much to paper , but out of my love to the trueth and that I would not have these thoughts altogether to perish . You see now , if you be not durissimae Cervicis Homines , how man fell , and by Consequence you may guesse by what means he is to rise . He must be united to the Divine light from whence by disobedience he was separated . A Flash , or Tincture of this must come , or he can no more discern things spiritually , then he can distinguish Colours naturally without the light of the Sun . This light descends , and is united to him by the same Meanes as his Soul was at first . I speak not here of the Symbolicall exteriour Descent from the Prototypicall-planets to the Created spheres and thence in Noctem Corporis : but I speak of that most secret and silent Laps of the Spirit per Formarum naturalium Seriem , and this is a mystery not easily apprehended . It is a Cabalisticall maxime , Nulla res spiritualis descondens inferius operatur sine Indumento . Consider well of it with your selves , and take heed you wander not in the Circumference . The Soul of Man whiles she is in the Body , is like a Candle shut up in a darkLanthorn , or a Fire that is almost stifl'd for want of Aire . Spirits ( say the Platonicks ) when they are in sua patriâ , are like the Inhabitants of green Fields , who live perpetually amongst Flowers , in a Spicie oderous Aire : but here below , in Sphaerâ Generationis , They mourn because of darknesse , and solitude , like people lock'd up in a Pest-house . Hinc metuunt , cupiuntque dolent , &c. This is it makes the Soul subject to so many Passions , to such a Proteus of humors . Now she flourishes , now she withers , now a smile , now a tear : And when she hath play'd out her stock , then comes a Repetition of the same fancies , till at last she cries out with Seneca , Quousque eadem ? This is occasioned by her vast , and infinite Capacity , which is satisfied with nothing but God , from whom at first she descended . It is miraculous to consider how she struggles with her Chaines when Man is in Extremity , how she falsisies with Fortune ; what pomp , what pleasure , what a Paradise doth she propose to her self ? she spans Kingdoms in a Thought , and injoyes all that inwardly , which she misseth outwardly , In her are patterns and Notions of all things in the world . If she but fancies her self in the midst of the Sea , presently she is there , and hears the rushing of the Billowes : she makes an Invisible voyage from one place to another , and presents to her self things absent , as if they were present . The dead live to her , there is no grave can hide them from her thoughts . Now she is here in dirt and mire , and in a trice above the Moon : Celsior exurgir pluviis , auditque ruentes Sub pedibus Nimbos , & caeca Tonitrua calcat . But this is Nothing . If she were once out of the Body , she could act all that , which she imagin'd in momento ( saith Agrippa ) quicquid eupit , assequeretur . In this state she can movere Humores majoris Animalis , make general Commotions in the Two sphaeres of Aire , and water , and alter the Complexions of Times . Neither is this a Fable , but the unanimous Tenent of the Arabians , with the two princes Avicebron , and Avicen . She hath then an absolute power in miraculous , and more then naturall Transmutations . She can in an Instant transfer her own , vessell from one place to another , She can ( per unionem cum virtute . universali ) infuse , and communicate her thoughts to the Absent , be the distance never so great ; Neither is there any thing under the Sun but she may know it , and remaining onely in one place , she can acquaint her self with the Actions of all places whatsoever . I omit to speak of her Magnet , wherewith she can attract all things as well Spirituall , as naturall . Finally , Nullum opus est in totâ Naturae serieatam arduum , tam excellens , tam denique miraculosum , quod Anima humana Divinitatis suae Originem consecute , Quam vocant Magi Animam stantem , & non Cadentem , propriis viribus , absque omni Externo Adminiculo non queat efficere . But who is he inter tot millia Philosophantium , that knows her Nature substantially , and the genuine , specificall use thereof ? This is Abraham's secretum magnum , maxime mirable , & occultissimum sex Annulis sigillatum , & ex eis exeunt Ignis , Aqua , & Acr , Quae dividuntur in Mares , & Foeminas . We should therefore pray continually . That God would open our Eyes , whereby we might see to imploy that Talent , which he hath bestowed upon us , but lyes buried now in the ground , and doth not fructifie at all . He it is , to whom we must be united Contactu Essentiali , and then we shall know all things revelatâ facie , per claram in Divino Lumine Visionem . This Influx from Him is the true , proper Efficient of our Regeneration , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of Saint John , the seed of God which remaines in us . If this be once obtained , we need not serve under Aristotle or Galen , nor trouble our selves with foolish Vtrums and Ergos , for his Unction will instruct us in all things . But indeed the Doctrine of the Schoolmen which in a manner makes God and Nature Contraries , hath so weakened our Confidence towards Heaven , that we look upon all Receptions from thence , as Impossibilities . But if things were well weighed , and this Cloud of Tradition remov'd , we should quickly finde that God is more ready to give , then we are to receive . For He made Man ( as it were ) for his Play-fellow , that he might survey and examin his works . The inferior Creatures he made not for themselves , but his own Glory : which glory he could not receive from any thing so perfectly as from Man , who having in him the Spirit of discretion , might judge of the Beauty of the Creature , and consequently praise the Creatour . Wherefore also God gave him the the use of all his works , and in Paradise how familiar is He , or rather how doth he play with Adam ? Out of the Ground ( sayth the Scripture ) the Lord God formed every Beast of the Field , and every fowl of the air , and brought them unto Adam to see what he would call them , and whatsoever Adam called every living Creature , that was the Name thereof . These were the Books which God ordained for Adam , and for us his Posterity , not the Quintessence of Aristotle , nor the Temperament of Galen the Anti-Christ . But this is irritare Crabones : Now will the Peripateticks brand me with their Contra ` Principia and the School-Divines with a Tradatur satanae . I know I shall be hated of most for my paines , and perhaps scoff'd at like ` Pythagoras in Lucian . Quis emet Eugenium ? Quis super Hominem esse vult ? Quis scire Vniversi Harmoniam ; & reviviscere denuò ? But because , according to their own Master , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that an Affirmative of this Nature cannot fall to the Ground with a Christian , I will come to my Oath . I do therefore protest before my glorious God , I have not written this out of malice , but out of zeal and Affectito the Trueth of my Creatour . Let them take heed then , least whiles they contemn mysteries , they violate the Majesty of God in his Creatures , and trample the Bloud of the Covenant under Foot . But shall I not be counted a Conjurer , seeing I follow the Principles of Cornelius Agrippa , that grand Archimagus , as the Anti-Christian Jesuits call Him ? He indeed is my Author , and next to God I owe all that I have unto Him . why should I be asham'd to confesse it ? He was , Reader , By Extraction , Noble . By Religion a Protestant , as it appeares out of his own writings , besides the late , but malicious Testimony of Fromondus , a learned Papist . For his Course of Life , a Man famous in his Person both for Actions of war , and peace . A Favorit to the greatest Princes of his Time , and the just wonder of all learned men . Lastly He was One , that carried himself above the Miseries he was born to , and made fortune know , Man might be her Master . This is answer enough to a few Sophisters , and in defiance to all Calumnies thus I salute his Memory . Henricus Cornelius Agrippae ab Nettesheim , Armatae Militiae Eques Auratus , Max. Caesaris à Conciliis , & Archivis Indiciarius , Utriusque Juris , & Medicinae Doctor . Pinge Duos Angues . Hic est Agrippa , Supernis Demissae Fax ab Ignibus , Caeli magnum Instar : nec in ullo Sydere fulsit Natura plenior Deo. O si Sacratus tanto Spiramine Lychnus , Lustrarot Aureus Solum ! Sed nimis offensae sancta imignatio Flammae AEona Caelitûm subit . Quid Dominae inspersum lector , mirabere fucum Nec cernis quam sit Foemina , falsa Venus . Sanctam oculis salvere umb●am , faciemque●ubeto , Totus & in magnum dirige Cornelium . Illius ut dicas te haesisse in Vultibus AEtas Cui vel nulla dedit , nec dabit ulla Parem . Great , glorious Pen-Man ! whom I should not name , Left I might Seem to measure Thee by Fame . Natures Apostle , and her Choice High Priest , Her Mysticall , and bright Evangelist . How am I rapt when I contemplate Thee , And winde my self above All that I see ? The Spirits of thy Lines infuse a Fire Like the Worlds Soul , which makes me thus aspire : I am unbodi'd by thy Books , and Thee , And in thy Papers finde my Exstasie , Or if I please but to descend a strain , Thy Elements do skreen my Soul again . I can undresse my Self by thy bright Glasse , And then resume th' Inclosure , as I was . Now I am Earth ; and now a Star , and then A Spirit : now a Star , and Earth agen . Or if I will but ramasle all that be , In the least moment I ingrosse all Three . I span the Heav'n and Earth , and things above , And which is more , joyn Natures with their Iove . He Crowns my Soul with Fire , and there doth shine But like the Rain-bow in a Cloud of mine . Yet there 's a Law by which I discompose The Ashes , and the Fire it self disclose , But in his Emrald still He doth appear , They are but Grave-clothes which he scatters here . Who sees this Fire without his Mask . his Eye must needs be swallow'd by the Light , and die . These are the Mysteries for which I wept Glorious Agrippa , where thy Language slept , where thy dark Texture made me wander far , Whiles through that pathles Night , I trac'd the star ; But I have found those Mysteries , for which Thy Book was more then thrice-pil'd o're with Pitch . Now a new East beyond the stars I see where breaks the Day of thy Divinitie : Heav'n states a Commerce here with Man , had He but gratefull Hands to take , and Eyes to see . Hence you fond School-men , that high trueths deride , And with no Arguments but Noyse , and Pride ; You that damn all but what your Selves invent , And yet finde nothing by Experiment . Your Fate is written by an unseen Hand , But his Three Books with the Three Worlds shall stand . Thus far Reader I have handl'd the Composure and Royalty of Man , I shall now speake something of his Dissolution , and close up my Discourse , as he doth his Life , with Death . Death is Recessus vitae in Absconditum : not the Annihilation , of any one Particle but a Retreat of hidden Natures to the same State they were in , before they were Manifested . This is occasioned by the Disproportion and inequality of the Matter : For when the Harmony is broken by the Excesse of any one Principle , the vitall Twist ( without a timely Reduction of the first Vnity ) Disbands and unravells . In this Recesse the severall Ingredients of Man returne to those severall Elements , from whence they came at first in their Accesse to a Compound ; For to thinke that God creates any thing ex nihilo in the worke of Generation , is a pure Metaphysicall Whymsey . Thus the Earthly parts , as we see by experience , returne to the Earth , the Coelestiall to a Superiour heavenly Limbus , and the Spirit to God that gave it . Neither should any wonder that I affirme the Spirit of the living God to be in Man , when God himselfe doth acknowledge it for his own . My spirit ( saith he ) shall not alwaies be sheathed ( for so the Hebrew signifies ) in man , for that he also is flesh , yet his dayes shall be an hundred and twenty yeares . Besides , the breathing of it into Adam proves it proceeded from God , and therefore the Spirit of God . Thus Christ breathed on his Apostles , and they received the Holy Ghost . In Ezechiel the Spirit comes from the Foure Winds , and Breathes upon the Slaine , that they might live . Now this Spirit was the Spirit of Life , the same with that Breath of Life which was breathed into the First Man , and he became a Living Soule : but without doubt the Breath or Spirit of Life is the Spirit of God . Neither is this Spirit in Man alone , but in all the Great World though after an other manner : For God breathes continually , and passeth through all things like an Aire that refresheth : wherefore also he is called of Pythagor as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Animatio universorum , Hence it is that God in Scripture hath severall names according to those severall Offices he performes in the Preservation of his Creature . Quin etiam ( saith the Areopagite ) in mentibus ipsum inesse dicunt , atque in Animis , & in corporibus , & in Caelo esse , atque in Terra , ac simul in seipso ; Eundem in Mundo esse , circa mundum , supra mundum , supra Caelum , superiorem Essentia , Solem , Stellam , Ignem , Aquam , Spiritum , Rorem , Nebulam , Ipsum Lapidem , Petram , Omnia esse quae sunt , & nihil eorum quae sunt . And most certaine , it is because of his secret passage and Penetration through all , that other simile in Dionysius was given him . Adam etiam ( saith he ) & quod omnium vilissimum esse , & magis absurdum videtur : Ipsum sibi vermis speciem adhibere , ab ijs , Qui in rebus Divinis multum , diuque ; ver sati sunt , esse traditum . Now this Figurative kind of speech , with its variety of Appellations , is not only proper to Holy Writt , but the AEgyptians also ( as Plutarch tells me ) call'd Isis ; or the more secret part of Nature , Myrionymos ; and certainely that the same thing , should have a Thousand Names , is no newes to such as have studied the Philosophers Stone . But to returne thither whence we have digressed . I told you the severall Principles of Man in his Dissolution , part , as sometimes Friends doe , severall wayes . Earth to earth , as our Liturgie hath it , and Heaven to Heaven , according to that of Lucretius . Cedit item re●●● de Terrâ quod fuit ante , In Terram : & quod missum est ex AEtheris Oris , Id rursum Coeli sulgentia Templa receptant . But more expresly the Divine Virgil speaking of his Bees . His Quidam signis , atque baec Exempla secuti Esse Apibus partem Divinae Mentis , & Haustus AEthereos dixere : Deum namque ire per Omnes Terrasque Tractusque Maris , Coelumque profundum . Hinc Pecudes , Armenta , Viros , Genus omne Ferarum , Quemque sibi tenues Nascentem arcessere Vitas . Scilicet huc reddi deindè , ac resolut a referri Omnia : nec Morti este locum ; Sed Viva volare Syderis in Numerum , atque alto Succedere Coelo . This Vanish , or ascent of the inward Ethereall Principles doth not presently follow their separation : For that part of man which Paracelsus calls Homo Sydereus , and more appositly Brutum hominis : but Agrippa Idolum , and Virgil AEthereum , sensum atq , Aurai Simplicis Ignë ; This Part I say , which is the Astral Man hovers sometimes about the Dormitories of the Dead , and that because of the Magnetism , or Sympathie which is between him and the Radical , vital moysture . In this Idolum is the seat of the Imagination , and it retaines after Death an Impresse of those passions , and Affections to which it was subject in the Body . This makes Hun haunt those Places , where the whole Man hath been most Conversant , and imitate the actions , and gestures of Life . This Magnetism is excellently confirmed by that memorable accident at Paris , which Doctor Flud proves to be true by the testimonies of great , and learned Men . Agrippa also speaking of the apparitions of the Dead , hath these words . Sed & Ipse Ego , quae meis Oculis vidi , & manibus tetigi , hoc loci referre nolo , nè me ob Rerum stupendam Admirationem de Mendacio ab Incredulis argui contingat . But this Scaene exceedes not the Circuit of One year , for when the Body begins fully to corrupt , the Spirit returnes to his Originall Element . These Apparitions have made a great noise in the world , not without some Benefit to the Pope ; But I shall reserve all for my great work , where I shall more fully handle these mysteries . I am now to speak of Man as he is subject to a Supernatural Judgement : And to be short , my Sentiment is this . I conceive there are besides the Empyraeall Heaven , two inferior Mansions , or Receptacles of Spirits . The One is that , which Our Saviour calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and this is it whence there is no Redemption : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , unde Animae nunquam egrediuntur , as the Divine Plato hath it . The Other I suppose , is somewhat answerable to the Elysian Fields , some delicate , pleasant Region , the Suburbs of Heaven as it were ; Those Seven mighty Mountaines , whereupon there grow Roses and Lilies , or the Outgoings of Paradise in Esdras . Such was that Place , where the Oracle told Amelius the soul of Plotinus was . Ubi Amicitia est , ubi Cupido visu mollis , Purae plenus Laetitiae , & sempiternis Rivis Ambrosus irrigatus à Deo : undè sunt Amorū Retinacula , Dulcis Spiritus , & Tranquillus AEther Aurei Generis magni Jovis . Stellatus supposeth there is a Successive , graduall ascent of the Soul according to the process of Expiation , and he makes her Inter-Residence in the Moon . But let it be where it will , my Opinion is , That this middlemost mansion is appointed for such Soules , whose whole man hath not perfectly repent in this world : But notwithstanding they are de Salvandorum numero , and reserved in this place to a further Repentance in the spirit , for those Offences they committed in the Flesh . I do not here maintain that I gnis Fatuus of Purgatory , or any such painted , imaginary Tophet , but that which I speak of ( if I am not much mistaken ) I have a strong Scripture for . It is that of Saint Peter , where he speaks of Christ being put to Death in the Flesh , but Quickened by the spirit ; By which also he went , and preached unto the spirits that were in Prison : which sometimes were disobedient when once the long-suffering of God waited in the Dayes of Noah , while the Ark was a preparing , wherein Few , that is , eight Souls were saved by Water . These spirits were the souls of those who perished in the Floud , and were reserved in this place till Christ should come , and preach Repentance unto them . I know Scaliger thinks to evade this Construction with his Qui Tunc , That they were then alive namely before the Floud , when they were preached unto . But I shall overthrow this single Non-sense with Three solid Reasons drawn out of the Body of the Text . First , it is not sayd that the spirit it self precisely preached unto them , but He who went thither by the Spirit , namely Christ in the Hypostaticall union of his Soul and Godhead , which union was not before the Floud , when these Dead did live . Secondly , it is written that he preached unto spirits , not to Men : to those which were in Prison , not to those which were in vivis , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is quite contary to Scaliger ; and this Exposition the Apostle confirms in another place , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Dead were preached to , not the living . Thirdly , the Apostle sayes . These spirits were but sometimes disobedient , and withall tells us when , namely in the Dayes of Noah : whence I gather they were not disobedient at this time of preaching and this is plain out of the subsequent Chapter . For this Cause ( sayth the Apostle ) was the Gospell preached also to them that are dead , that they might be judged according to men in the flesh , but live according to God in the Spirit . Now this Judgement in the Flesh was grounded on their Disobedience in the Dayes of Noah , for which also they were drowned , but Salvation according to God in the Spirit proceeded from their Repentance at the preaching of Christ ; which was after death . I do not impose this on the Reader , as if I sate in the infallible Chaire , but I am confident the Text of it self will speak no other sense . As for the Doctrine it is no way hurtfull , but in my Opinion as it detracts not from the Mercy of God so it addes much to the Comfort of Man . I shall now speake a word more concerning my self , and another concerning the Common Philosophy , and then I have done . It will be question'd perhaps what I am , and especially what my Religion is ? Take this short answer . I am neither Papist , nor Sectary but a true , resolute Protestant in the best sense of the Church of England . For Philosophy as it now stands , it is altogether imperfect , and withall false . A meer Apothecaries Drug , a mixture of inconsistent , Contrary Principles , which no way agree with the Harmony , and Method of Nature . In a word , the whole Encyclopaedia ( as they call it ) bateing the Demonstrative Mathematicall part , is built on meer Imagination without the least Light of Experience . I wish therefore all the true sons of my famous Oxford Mother to looke beyond Aristotle , and not confine their Intellect to the narrow , and cloudy Horizon of his Text , for he is as short of Nature , as the Grammarians are of Steganography . I expect not their Thanks for this my Advice , or Discovery , but verily the Time will come when this Trueth shall be more perfectly manifested , and especially that great , and glorious mystery , whereof there is little spoken in this Book , Solus Rex Messias , Verbum Patris Caro factum , Arcanum hoc revelavit , Aliqua Temporis plenitudine apertius manifestaturus . It is Cornelius Agrippa's owne prediction , and I am confident it shall find Patrons inough when nothing remaines here of me , but Memory . My sweetest Jesus ! 't was thy Voice : If I Be lifted up ; I le draw all to the skie . Yet I am here : I 'm stifl'd in this Clay , Shut up from Thee , and the fresh East of Day . I know thy Hands not short : but I 'm unfit A foule , unclean Thing ! to take hold of it . I am all Dirt : Nor can I hope to please , Unles in mercy thou lov'st a Disease . Diseases may be Cur'd : But who 'l reprieve Him that is Dead ? Tell me my God , I live . 'T is true , I live : But I so sleep withall , I cannot move , scarce hear when thou doest cal . Sins Lullabtes charm me when I would come , But draw me after thee , and I will run . Thou know'st I 'm sick : let me not feasted be , But keep a Diet and prescrib'd by Thee . Should I carve for my self , I would exceed To Surfets soon , and by self-murder bleed . I ask for stones and scorpions , but still crost , And all for Love : should'st Thou grant , I were lost Dear Lord deny me still ; And never signe My will , but when that will agrees with Thine , And when this Conflict 's past , and I appear To answer , what a Patient I was here , How I did weep , when Thou did'st woe : repine At thy best sweets , and in a Childish whyne Refuse thy proffer'd Love ; yet cry , and call For Rattles of my own to play withall ; Look on thy Crosse , and let thy Bloud come in , When mine shall blush as guilty of my Sin Then shall I live , being rescu'd in my Fall A Text of Mercy to thy Creatures all , Who having seen the worst of sias in me , Must needes confesse , the best of Loves in Thee . I have now done Reader , but how much to my own prejudice , I cannot tell . I am confident this shall not passe without Noise , but I may do well inough if thou grant'st me but one Request . I would not have Thee look here for the Paint , and Trim of Rhetorick . and the rather because English is a Language the Author was not born to . Besides , this Piece was compos'd in Haste , and in my Dayes of Mourning , on the sad Occurence of a Brother's Death . Et Quis didicit scribere in luctâ Lacrymarum , & Atramenti ? To Conclude : If I have err'd in any Thing ( and yet I follow'd the Rules of Creation ) I expose it not to the Mercy of Man , but of God : who as he is most able , so also is he most willing to forgive us in the Day of our Accounts . FINIS . AN ADVERTISEMENT TO THE READER . IF the old Itch of Scribling , a Disease very proper to Galenists , surprise any of their Tribe , I shall expect from them these following performances . First , a plain Positive Exposition of all the passages in this Book , without any Injury to the sense of their Author : For if they interpret Them otherwise then they ought , they but Create Errours of their own , and then overthrow them . Secondly , to prove their Familiarity and knowledge in this Art , let them give the Reader a punctuall Discovery of all the secrets thereof . If this be more then They can do , it is Argument enough they know not what they oppose : And if they do not know ; how can they judge ? or if they judge , where is their Evidence to condemne ? Thirdly , let Them not mangle , and discompose my Book with a scatter of Observations , but proceed Methodically to the Censure of each part , expounding what is obscure , and discovering the very practise , that the Reader may finde my Positions to be false , not onely in their Theorie , but if he will assay it , by his own particular Experience . I have two Admonitions more to the Ingenuous , and well-disposed Reader . First , That he would not slight my Indeavours because of my yeers , which are but few . It is the Custom of most men to measure knowledge by the Beard , but look Thou rather on the Soul , an Essence of that Nature , quae ad perfectionem suam Curricula Temporis non desiderat . Secondly , that He would not conclude any thing rashly concerning the subject of this art , for it is a Principle not easily apprehended . It is neither Earth , nor water , air , nor Fire . It is not Gold , Silver , Saturn , Antimonie , or Vitriol , nor any kind of Minerall whatsoever . It is not Bloud , nor the Seed of any Individual , as some unnaturall , Obscene Authors have imagin'd . In a word , it is no Mineral , no Vegetable , no Animal , but a system as it were , of all Three . In plain Terms , it is Sperma Majoris Animalis , The seed of Heaven , and Earth , our most secret , miraculous Hermaphrodite . If you know this , and with it the Hydro-pyro-magical Art , you may with some security attempt the work , if not , practice is the way to Poverty . Assay nothing without Science , but confine your selves to those Bounds , which Nature hath prescrib'd you . Notes, typically marginal, from the original text Notes for div A64763e-1160 Hebr. L. Verulam in his N. H. Arist. Rher . Notes for div A64763e-3890 C. Agrip. de vanit . Scient. Esdr. Exod. Gen. Gen. Gen. Auth. Philos. Rest it . Job . C.Ag. Revel. Act . Arias Mont. Gen. Gen. Job . Procl. de . Ani. Cor. Agr. Sepher . Tetz . Gen. In Crisi Sua ad Causam desperatam Sisber ti Voetii . Gen. Cap. 4. ver. 6. Ioh● Notes for div A64763e-19980 Procl.