THE HARMONY OF THE WORLD: BEING A Discourse wherein the Phaenomena of Nature are Consonantly Salved and Adapted to inferior Intellects.  
By John Heydon, Gent. {αβγδ}, a Servant of God, and Secretary of nature.  And it came to pass, as they still went on and talked, that behold, there appeared, a chariot of Fire, and Horses of Fire, and partend them both asunder; And Elijah went up by a whirlwind into Heaven. 2 Kings 2.11. 
LONDON, Printed for Henry broom, and are to be sold at his shop at the sign of the Gun in ivy-lane, 1662.   

The HARMONY of the WORLD, being a Discourse of God Heaven, Angels, Stars, Planets, Earth; the miraculous Descentions and ascensions of spirits, with the Nature and Harmony of mans Body; the Art of preparing rosy Crucian Medicines to Cure all Diseases. Their Rules to raise bodies decayed, which are verified by a Practical examination of Principles in the great World.  
Whereunto is added, the state of the New Jerusalem, grounded upon the knowledge of Nature, Light of Reason, philosophy and Divinity.  
All fitted to the Understanding, Use and Profit of wisdoms Children, and communicated to the sons of Art.  
By John Heydon, Gent. {αβγδ}, a servant of God, and Secretary of Nature.  And I saw another mighty angel come down from Heaven, clothed with a Cloud, and a Rainbow was upon his head, and his face was as it were the Sun, and his feet as pillars of Fire: And I heard a great voice out of Heaven, saying: behold, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, Rev. 10.1.& 21.3. 
LONDON, Printed for Robert Horn, and are to be sold at his shop at the Sign of the Turks-head in Cornhill near the Royal Exchange. 1662.   

TO THE Most Honourable, Most loyal, Magnanimous and High born Prince James butler, Duke of Ormond, and Lord lieutenant of his Majesties kingdom of Ireland. external, internal and eternal happiness be Wished.  
My Lord,  
MAn had at the first, and so have all souls before their entrance into the body, an explicit methodical knowledge, but they are no sooner vessel'd, but that liberty is lost, and nothing remains but a vast confused notion of the creature; thus had I only a Capacity without power, and a will to do that, which was far enough above me; in this perplexity I studied several Arts; for my own sullen fate hath forced me to several courses of life, but I find not one hither to which ends not in surfeits, or satiety, and all the Fortunes of this life are follies: thus I rameld over all those inventions which the ignorance of men call Sciences; but these endeavours sorting not to my purpose, I Studied then the seminal forms of things; The Soul of Man, the difference betwixt the Soul of an angel and an human Soul, the Nature of God, the Order of Spirits; how they give splendour to the Stars and Planets, how Sensation, imagination, Reason and Memory are made, and how the bodies of Ghosts have as much of solid corporeal substance in them as the bodies of men, what kind of punishments the Aerial Officers inflict upon their Malefactours; and how the spirit of nature is present every where, and snatcheth into consent the imagination of the mother, which forcibly reteyns the note, and will be sure to seal it on the body of the Infant, for what rude inchoation the soul of the World has begun in the matter of the Faetus, this signature is comprehended in the whole design, and afterwards completed by the presence and operation of the particular soul of the Infant. After I knew what the soul was before it came into the body: I found presently what it was in the flesh; then all I desired was but to keep my body in health, and this being obtained: I went yet further, To see what would become of the Genii, when the firing of the World has done due execution upon that unfortunate crew, and tedious and direful torture has wearied their afflicted Ghosts that are earthly, into an utter recess from all matter, and thereby into a profound sleep or death; that after a long series of years, when not only the fury of the fire is utterly slaked, but that vast Atmosphere of Smoke& Vapours, which was sent up during the time of the Earths conflagration, has returned back in Copious Showers of rain which will again make Seas and Rivers, will bind and consolidate the ground; and falling exceeding plentifully all over, make the soil pleasant and fruitful and the air cool and wholesome, that Nature recovering thus to her advantage, and becoming youthful again, and full of genital Salt& moisture, the souls of all living creatures belonging to these lower Regions of the Earth and air, will awaken orderly in their proper places, the Seas and Rivers will be again replenished with fish; the Earth will sand forth all manner of fowles, four footed beasts, creeping things;& the Souls of men also shall then catch life from the more pure and balsamic parts of the Earth, and be clothed again in terrestrial bodies; and lastly the aerial Genii, that Element becoming again wholesome and vital, shall in due order and time, awaken and revive in the cool rorid air, which expergefaction into life is accompanied say they, with propensions answerable to those resolutions they made with themselves in those fiery torments,& with which they fell into their long sleep, this is the primitive truth of the Creation, the ancient, real philosophy of the Hebrews and Egyptians, But new Philosophy to our common Scribers, and I propose it not for your instruction, Nature hath already enriched you with Learning, judgement and candour, and I would make you my Patron not my pupil; if therefore amongst your serious and more dear retirements, you can allow this Edilis but some few Minutes, and think them not lost, you will perfect my Ambition, that is to present myself,  
My Lord Your Honours most humble Servant, John Heydon. November, 12th. 1661.   

The Preface.  
IN Mr. Slades Orchard at Sidmouth in Devon, about the dawning or day-break, being tired with a tedious solitude, and those pensive thoughts which attend it, after much loss and more labour, I suddenly fell asleep; Here then day was no sooner born then strangled: I was reduced to a night of more deep Tincture than that which I had formerly spent: My fancy placed me in a Region of inexpressable obscurity, and as I thought more than Natural, but without any terrors; I was in a firm even temper, and though without encouragements, not onely resolute, but well pleased: I moved every way for discoveries, but was still entertained with darkness and silence; and I thought myself translated to the land of desolation. Being thus troubled to no purpose, and wearied with long endeavours, I resolved to rest myself; and seeing I could find nothing I expected, if any thing could find me. I had not long continued in this humour; but I could here the whispers of a soft wind, that travelled towards me; and suddenly it was in the leaves of the Trees, so that I concluded myself upon the south-side Hewill upon Hazle-hill in Warwick-shire, among the shady walks of those woods, wherein often by the River side,& by the crystal fountain, having lost the sight of the rest of the world, and the world of me; I found out in that hidden solitude very excellent experiments in Medicines, admirable glorious tinctures, and Telesmes in the Earth, and the secrets of Nature, &c. with this breath came the day-light, and with it such a bright flamme, that it seemed to exceed that of the Sun: After we had done our holy things at the twentieth hour of the tenth day of June 1648. there appeared to us, after their usual manner; Seven men clothed in silk garments, with Cloaks after the English mode, with purple stockings, and Crimson Velvet Coats, read and shining on their Breast: nor were they all thus clad, but onely two of them, who were the chief: On the ruddier and taller of these two, other two waited, but the less and paler had three attendants: So that they made up seven in all; they were about forty years of Age, but looked as if they had not reached thirty; when they were asked who they were? They answered, that they were Homines Aerii, Aerial men, who are born and die as we; but that their life is much longer then ours, as reaching to three hundred years, and they raise each other from death to life. Being asked concerning the Immortality of Daemon●? They answered, Nihil quod cvique proprium esset superesse; that they were of a nearer affinity with the Divi then we: but yet infinitely different from them: and that their happiness or misery, as much transcended ours, as ours does the bruit Beasts; that they knew all things, past, present, or to come, and what is hide, whether moneys or Books; and that the lowest sort of them, were the Genii of the best and noblest men amongst the rosy Crucians, as the basest men are the trainers up of the best sort of dogs; that the tenuity of their bodies was such, that they can neither do us good nor hurt; saving in what they may be able to do by spectres and terrers, and impartent of knowledge, we asked what Religion was best amongst us? they answered the Protestant; and Episcopacy was the best Form of Church Government, and that they were both public professors in an Accademy, and that he of the lesser stature had three hundred Disciples, the other twenty: we asked further, why they would not reveal such treasures as they knew unto men? They answered, that there was a special Law against it, upon a very grievous penalty.  
These Aireyall Inhabitants, stayed at least ten hours disputing and arguing of sundry things, amongst which, one was the original of the World: The Taller denying that God made the World, ab aeterno: The Lesser affirmed that he so created it every moment, that if he should desist but one moment it would perish, whereupon the other cited some things out of the disputations of R.C. Electione fraternitatis caput; in the rosy Crucian Axiomata, the second Book: which books, if this be acceptable, I shall shortly publish: and the Rota, The Wise mans Crown; The second Book of rosy Crucian physic, and The Temple of wisdom. The Book of Geomancy, Astrology and Telesmes; And name several other Treatises, part whereof I know, part not, which were of the rosy Crucians Writings, and withall did openly profess himself of the Reverend Order.  
As these went away from us, there came a most Heavenly Odorous air, like that of sweet briars, but not so full and rank, in this admiration were we conveyed I know not how, into the Orchard again; where this Perfume being blown over, there succeeded a pleasant humming of Bees, amongst Flowers, Herbs and Leaves that were there, and this did somewhat discompose me, for I Judged it not suitable with the complexion of the place, which was now again dark and like midnight, then was I somewhat troubled, with these unexpected occurrences; When a new appearance diverted my apprehensions. Not far off on my right hand, I could discover a white weak light, not so clear as that of a candle, but misty and much resembling an Atmosphere, towards the centers it was of Purple colour like the Elesian sun-shine, but in the Dilatation of the circumference Milky: And if we consider the joint Tincture of the parts, it was a painted Vesper, a figure of that splendour which the old Romans called Sol mortilorum; whilst I admired this strange scene, there appeared in the middle of the purple colours, a sudden commotion, and out of their very centre did sprout a certain flowery light, as it were the flamme of a Taper, very bright it was, sparkling and twinkling like the day-Star; the beams of this new Planet issuing forth in small skeins and rivilets, looked like threads of silver, which being reflected against the Trees, discovered a curious green Umbrage; and I found myself in that Mathematical Grove of conspiring Apple Trees, &c. set by Master William Slade; Under this shade and screen, did lodge a number of Nitingales, Thrushes, and Owsels or Black-birds, which first I discovered by their whitish breasts; These peeping through their levy Cabinets, rejoiced at this strange light, and having first plumed themselves, stirred the still air with their music; these( with many other little birds that strained their pretty throats) which I thought was very pretty, for the silence of the night, suiting with the solitude of the place, made me judge it heavenly: The ground both near and far off, presented a pleasing kind of chequer; for this new Star meeting with some drops of due, made a multitude of bright refractions, as if the earth had been paved with Diamonds. These rare and various accidents kept my soul busied, but to interrupt my thoughts, as if it had been unlawful to examine what I had seen; another more admirable Object interposed, I I could see between me and the light, a most exquisite Divine Beauty, black and lovely, her frame neither long nor short, but a mean decent stature; attired she was( according to the most Curious mode of the Country, at Sydmouth in the County of Devone near Exeter,) In a habit best pleased her own nature, for she valued not Vanity; her Eyes were quick, fresh and celestial, but had something of a Start, as if she had been puzzled with a sudden occurrence, her Countenance was Amiable; from her black vail, did her features break forth, like Sun Beams in a mist, her hair ran dishevelled to her breasts, and returned to her cheeks in curls, and that hair behind was rolled to a curious Globe, with a small short spire Flowered with Purple and sky coloured knots, her Rings were pure entire Embralds, for she valued no metals, and her Pendants of burning Carbuncles; To be short, her whole habit was youthful and flowery, of sky Coloured Silk, thin and loose, Fancied with Violet, Silver, White, Blew, Green and Scarlet ribbons; which looked very fine and pleasant in a Golden Morning, and smelled like the East and was thoroughly aired with rich Arabian Diapasms. But whilst I admired her perfections, and prepared to make my addresses, she prevents me with a voluntary approach. Here indeed I expected some discourse from her, but she looking very seriously and silently in my face takes me by the hand, and I thought it not amiss to walk with so sweet a Lady, when she so fairly invited me; now the Light which I had formerly admired, proved to be her Attendant: for it moved like an usher before her. This service added much to her Glory, and it was my only care to observe her, who though she wandered not; Yet verily she followed no known path. Her walk was Green, being Furred with a fine small grass, which felt like Plush, for it was very foft; and purled all the way with Dasies, Primroses, Violets, Honey-suckles, and sweet flowers; when we came out of this our Arborel or Courtly Orchard of Apple Trees; I could perceive a strange clearness in the air, not like that of Day; neither can I affirm it was night; the Stars indeed perched over us, and stood glimmering, as it were on the tops of high hills; for we were in a most deep bottom, betwixt Corle and Bulverton, and the earth over looked us; so we walked over a little charet, through my Fathers first, second and third Courts, and passed the last gate, that directs to a bridge, which we went over; and we had not gone very far, when I had a great desire to hear my mistress speak,( for so I judged her now) that if possible, I might receive some information from her: how to bring this about, I did not well know; For she seemed very coy, rough and averse from discourse, but having resolved with myself to disturb her. I asked if she would favour me with her Name? To which she replied very familiarly, as if she had known me long before, My true and faithful Servant( said she) my Name is Beata; you do here behold, The Harmony of the World, Man, the Soul, Nature and Religion, and had it been your fortune barely to know the secrets of Nature, Reason and Philosophy, with all the sweet circumstances of them, which few upon Earth understand, I would not have been your Mistris: and now my dearly beloved Servant J.H. publish this rosy Crucian mystery, and add it to your former discourses, viz. The Temple of wisdom, The rosy Crucian infallible Axiomata: Your new Method Of rosy Crucian physic and Medicines, for long life, Health, Youth, wisdom and virtue, and to alter, change and amend the state of the body; And if the rude Readers be so wise they cannot understand you; leave the discovery to God, who when it is his blessed will, can instruct the better sort of them; I charge you upon pain of losing my Love, teach no man, what you have from me, unless you find them of your own disposition, its truth▪ the World looks for Dreams and Revelations, as the Train to their invisible righteousness; but you shall deliver what I sand to the Sons of Art( for so I call those whose Qualities are as yours) let them know by the rosy Crucian M that there are but two Elements, Earth and Water, Air is the Caement of two worlds and a medley of extremes. It is natures common place, her index, where you may find all that ever she did or intends to do; This is the Worlds Rendezvous; in this are innumerable ideas of Men, Beasts, Fish and Foul, Trees, Herbs, and all creeping things, this is mere Rerum invisibilium, for all the conceptions in sinu superioris naturae, wrap themselves in this Tiffany, before they embark in the shell. It retains the species of all things whatsoever, and is the immediate receptacle of spirits, after dissolution, whence they pass to the ethereal Region, which is a most silent Fire. This Fire passeth through 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 Wheels in Ezekiel, whose Motion dependeth on that of the spirit, this is the Mask and Screen of the Almighty, wheresoever he is, this Train 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 itself; at Horeb he is attended with a mighty strong wind rending the Rocks in pieces, but after this comes the Fire, and with it a still small voice, Esdras also defines a God, whose service is conversant in north-wind and Fire; this face is the vestment of the Divine Majesty, his back parts which he shewed to Moses, but his naked royal Essence none can see and live; The Glory of his presence would swallow up the natural man, and make him altogether spiritual, thus Moses his face after conference with him shines, and from his small Tincture you may guess at you future estate in the regeneration, for to know nothing is life eternal, because all invisibles came out of the invisible God,& this is The way to bliss; when you come to the Chaos you shall find it blood read, because the Central Sulphur presents it so; in your preparation it is white like Quick-silver,& transparent like the Heavens,& before the fall of man, there was a more plentiful and large Communion between Heaven and Earth, God and the Elements, than there is now in your days upon mans transgression; Malcuth was cut off from the hang, so that a breach was made between both worlds, and their channel of Influences discontinued. Now Malcuth is the invisible Archetypal Moon, by which your visible celestial Moon is governed, and impregnated, and God to punish the sin of Adam, withdrew himself from the creatures; so that they were not feasted with the same measure of influences as formerly. But the Angels became Ministers of the Gospel, and the Law was in their hands, till Christ should take it into his own, and Raziel the Angel was presently dispatched to communicate the intelligence to Adam& to acquaint him with the Harmony of the Gods,& their Divine ideas, Angels& their Genii, Spheres and their Spirits, Stars, Planets and their Souls or natural Ideas, Men and their Guardians, and how by the influence of the stars these visible creatures receive virtue, Life, knowledge, Sense and Motion; and God when the matter was prepared by love, for light, gives out his fait Lux, which was no Creation as most think, but an Emanation of the World in whom was life, and that life is the light of men, this is that light Saint John speaks of, that it shines in the darkness, and the darkness comprehended it not. No sooner had this Divine Light pierced the bosom of the matter, but the Idea of the whole material world appeared in those primitive waters like an image in a glass: By this Idea it was that the Holy Ghost framed and modled the universal structure, This R. C. mystery of the Idea is excellently manifested in the magical Analysis of bodies: For he that knows how to imitate the protochimistry of the Spirit, by separation of the principles, wherein the life is imprisoned, may see the impress of it experimentally in the outward natural vestments: when the Unity of the Trinity had applied themselves to the matter, there was extracted from the bosom of it a thin spiritual celestial substance which receiving a tincture of heat& light proceeding from the divine Treasuries, became a pure sincere innoxious fire, of this the bodies of Angels Consist, as also the empyreal Heaven, where intellectual essences have their residence: this extract being thus settled above, and separated from the mass, retaynd in it a vast portion of light, and made the first day without a Sun, but the splendour of the word expelling the darkness downward, it became more settled, and compact towards the centre, and made a horrible thick night; and thus God was between the light and darkness, for the spirit remained still on the face of the inferior portion, to extract more from it: in the second separation was reduced Aier-Agilis, a spirit not so refined as the former, but vital; and in the next degree to it, this was extracted in such abundance, that it filled all the space from the Mass to the empyreal heaven, under which it was condenced to a water, but of a different constitution from the elemental; and this is the body of the inter-stellar sky, 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, and this is that which is properly called the Firmament; And on the second day God Created the Spirit of the Firmament, and in the outward geometrical 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 invisible union; Nothing now remains but the two inferior principles, Earth and Water; the Earth was an impure sulphurous substance, or Caput mortuum, of the Creation the Water also was phlegmatic, could and raw, not so vital as the former extractions, but the Divine Spirit to make his work perfect moving also upon these, imparted to them life and heat, and made them fit for future productions; the earth was so over cast, and mantled with the water, that no part thereof was to be seen, but the spirit orders a retreat, that it may be exposed to the celestial influences, the light as yet was not confined, but retaining his vast flux and primitive liberty, equally possessed the whole creature. On the fourth day it was collected to a Sun, and taught to know his fountain; the darkness 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 you must know every Element is threefold, for example, there is a threefold earth: First, there is Terra Elementaris: then there is Terra Caelestis, and lastly Terra Spiritualis, the influences of the spiritual earth by mediation of the Celestial, are united to the terrestrial,& are the cause of life, &c. These three are the fundamentals of art and nature, the first answers to God the Father, being the natural foundation of the creature: the second principle is the infallible Magnet, the mystery of Union, by this all things may be attracted whether physical or metaphisical, be the distance never so great, this is Jacabs Ladder without this, there is no ascent, or descent either influentiall or personal, this answers to God the Son, for it is that which mediates between extremes, and makes inferiors and superiors communicate: the third Principle is not ex quo, but per quod omnia, this can do all in all, and the faculties thereof, I may not tell you; it answers to the Holy Ghost, and amongst naturals it is the only Agent and Artificer, &c. and by these you may perform miraculous things; for there is not a compound in all nature, but hath in it a little Sun and a little Moon, and what offices soever the two great Luminaries perform for the conservation of the great world in general, these two little Luminaries perform the like for the conservation of their microcosm in particular; the Sun and Moon are two principles, the one active, the other passive, this masculine that feminine, they have Spirits and Angels attending them as all bodies have, and the stars likewise have spirits that carry influence to one another and to the Earth, &c.  
And as the great world consists of three parts, the elemental, the celestial and the spiritual, above all which God himself is seated in that infinite inaccessible light, which streams from his own nature, even so Man hath in him his Earthly elemental parts, together with the celestial and angelical natures; in the Centre of all which moves, and shines the Divine Spirit, the sensual, celestial, etherial part of man, is that whereby we do move, see, feel, taste and smell, and have a Commerce with all material objects whatsoever, it is the same in us as in Beasts, and it is derived from Heaven, where it is predominant to all the inferior Earthly creatures, it is Anima Mundi, vulgarly called by Astrologers, Anima Media, because the influences of the Divine Nature are conveyed through it to the more material parts of the creature, with which of themselves they have no proportion; by means of this anima media, or the aetheriall Nature, man is made subject to the influence of Stars, and is disposed of, partly by the celestial Harmony; for this middle spirit is of a fruitful insinuating nature, and carries such a strange desire to multiply itself, that the celestial form stirs up, and excites the elemental; as 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 streams, as it appears by the sweet smells that are most celestial, and comfortable there. Again this is more evident in the plantanimalls, as the vegetable Lamb, the arbour Casta, and several 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 sensual nature of man, is the Angelical, or rational spirit, this spirit adheres sometimes to the mens or superior portion of the soul,& then it is filled with the Divine light; but most commonly it descends into the ethereal, inferior portion, which Saint Paul calls Homo Animalis, where it is altered by the celestial influences, and diversely distracted with the irregular affections and passions of the sensual nature, above the rational spirit is the mens, commonly called spiraculum vitarum; this is that spirit which God breathed into man, and by which man is united again to God; Hence there is in nature a certain spirit which applies himself to the matter, and Actuates in every generation. That there is also a passive intrinsical principle, where he is more immediately resident then in the rest, and by mediation of which, he communicates with the more gross material parts, for there is in nature a certain chain or subordinate propinquity of complexions between visibles and invisibles, and this is it by which the superior, spiritual essenses descend, and converse here below with the matter: do not mistake me Gentlemen, I speak not in this place of the Divine spirit, but I speak of a certain Art by which a particular spirit may be united to the universal, and nature by consequence may be strangely exalted and multiplied. Now then in every frame there are three leading principles, the first is this Anima aforesaid, the second is called spiritus mundi, and this spirit is the medium per quod anima infunditur& movet suum Corpus: The third is a certain Oleus etherial water: This is Menstrum and Matrix Mundi, for in it all things are framed and preserved, as soon as the passive spirit attracts the Anima, which is done when the first link in the chain moves, then the aetheriall water in a moment attracts the passive spirit, for this is the first visible receptacle wherein the superior natures are concentrated, and this passive spirit is a thin Aireal substance, the only immediate vestiment wherein the Anima wraps her self, when she descends and applies to generation; the radical vital liquour, is a pure celestial nature, answering in proportion and complexion to the superior inter stellar waters, the Soul being thus confined, by lawful magic, in this liquid crystal, the light which is in her streams through the water, and then it is Lux manifesté visibilis ad occulum, in which state it is first made subject to the Artist: here now lies the mystery of the R. C. his most secret and miraculous pyramid, whose first Unity or Cone is always in Horizonte Eternitatis, but his Basis or quadrate is here below in Horizonte Temporis, the Anima consists of three portions of light, and one of the matter: the Passive spirit hath two parts of the matter and two of the light; wherefore it is called Natura Media, and Sphaera equalitatis, the celestial water hath but one portion of light to three of the matter. Now the chain of descent which concerns the spiritual parts, is grounded on a similitude or Symbol of Nature; and there being but three portions of light in the Anima, and two in the passive spirit, the inferior attracts the superior; then there being but one portion in the celestial nature, and two in the middle spirit; this solitary shining unity attracts the other Binarious, to fortify and augment its self, as light joins with light or flamme with flamme; and thus they hang in a vital magnetical series. again the chain of ascent which concerns the matter is performed thus: The celestial nature differs not in substance from the Aireal Spirit, but only in degree and complexion, and the Aireal Spirit differs from the material part of the soul in constitution only, and not in nature: so that these three being but one substantially, may admit of a perfect hypostatical Union, and be carried by a certain intellectual light in Horizontem Mundi supper supremi, and so swallowed up of immortality: thus have I shewed you what you desire, viz. The Harmony of the World, how the soul descends and ascends to the body, what the soul of the World is, and what the soul of the Earth, and how the Primum mobile sets all a going, you know now the universal spirit of nature,& his strange abstruse miraculous ascent& descent. I shall speak one word more of man& his state after death, and this will prove not a Preface only, but an introduction or a key to the following discourse,& the secrets of nature even from God downward.  
And now what I speak of the dissolution of man shall be very brief, because I will close up my discourse, as he doth his life with death, death is recessus vitae in Absconditum: not the annihilation of any one principle, 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 excess of any one Principle, the vital twist( without a timely reduction of the first unity) disbands and unravells, In this recess the several ingredients of man return to those several Elements, from whence they came at first, in their access to a compound: thus the earthly parts, as we see by experience, return to the earth, the celestial to a superior Heavenly Lymbus, and the spirit to God that gave it: and 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 Ezekiel, The spirit comes from the four winds, and breaths upon the slain, that they might live. Now this spirit was a spirit of life, the same with that breath of life, which was breathed into the first man, and he became a living soul; 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 another manner; For God breaths continually, and passeth through all things like an air that refresheth; Hence it is that God in Scripture hath several names, now at the dissolution, the principles of man, part, as sometimes friends do several ways, Earth to Earth, and Heaven to heaven; but the part which is the astral man hovers sometimes about the dormitories of the Dead, and that because of the Magnetisme or sympathy, which is between him and the radical vital moisture: In this Idolum is the seat of imagination, and it retains after death an impress of those Passions and Affections, to which it was subject in the Body: this makes him haunt these places, where the whole man hath been most conversant, and imitate the Actions and Gestures of this life: This Magnetisme is excellently confirmed by that Apparition in Southwark, so familiarly seen at noon-day, answering questions, &c. But this scoen exceeds not the Circuit of one year; for when the body begins fully to corrupt, the spirit returns to his original Element: I am now to speak of man as he is subject to a supernatural judgement; and to be short, my Sentinent is this. I conceive there are besides the imperial Heaven, two inferior Mansions or Receptacles of Spirits. The one is that, which our Saviour calls {αβγδ}, and this is it whence there is no Redemption: {αβγδ}, unde ainae nunquam egrediuntur: The other I suppose, is answerable to the Elysian fields, some delicate, pleasant Region, the Suburbs of Heaven: Those seven mighty mountains, whereupon grow Roses and Gilly-flowers, &c. Many believe there is a successive gradual ascent of the Soul, according to the process of expiation; and they make her inter-residence in the Moon; but let it be where it will, my opinion is, that this middlemost mansion is appointed for such souls, whose whole man hath not perfectly repented in this world: But notwithstanding, they are de salvandorum numero, and reserved in this place, to further Repentance in the spirit, for those offences they committed in the Flesh. I do not here maintain that Ignis fatuus of Purgatory, or any such painted immaginary 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 Flood and were reserved in this place till Christ should come, and preach repentance to them, and it is not said that the spirit itself precisely preached unto them; but he who went thither by the spirit, namely Christ, in the hypostatical Union of His Soul and God-head, which Union was not before the Flood, when these dead did live: again, it is said that he preached unto spirits, not to men: to those which were in prison, not to those which were in vivis, and this you may red at large in my Idea of the Law, &c. and the Apostle confirms it in another place, Chap. 4. vers. 6. {αβγδ}, the dead were preached to, not the living, and these spirits were sometimes disobedient, in the days of Noah, whence I gather they were disobedient at the time of preaching, and this is plain out of the subsequent Chapter, For this cause was the Gospel 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 days 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 conceive there shall be a Resurrection of every Species; but rather their Terrestrial parts together with the Element of water,( for there shall be no more Sea) shall be united in one mixture with the Earth, and fixed to a pure Diaphanous substance, this is Saint Johns crystal Gold, a fundamental of the new Jerusalem so called, not in the respect of colours but constitution, their spirits at last shall be reduced to their first Lymbus, a sphere of pure aetheriall fire like rich aetheriall Tapestry spread under the Throne of God: Neither do I impose this on the Reader, as if I sat in the infallible chair, but I am confident the Text of itself will speak no other sense; as for the Doctrine it is no way hurtful, but in my opinion as it detracts not from the mercy of God, so it adds much to the comfort of man; These were her instructions which were no sooner delivered, but she gave me a book curiously wrought and garnished with flourishing Figures of Golden Hyeroglyphicks, with Azure and Silver Letters, saying, I give you leave to be free to those you find of your own nature, and to publish your works you have written, viz. The Temple of wisdom, and your Treatise of chemical Medicines, Aurum Potabile, Ignis vitae, Stella vitae, Nutrix vitae, Radix vitae, Amicus vitae, Vis vitae, Adjutrix, vitae, Succus vitae, Sanguis vitae, Lao vitae, Nutrix vitae, Filius Solis Caelestis Salus vitae, Filia Lunae Caelestis, Medulla vitae arabic Diapasmes, Deliciae vitae, Anima Solis, Approved by large experience to be effectual in supplying mans continual waste and expense of spirit and preservatives against infection, melancholy and all decays in nature, and I would have you let the poor sick people have your oil of Gold, Spirits of Hony, of Lemons, Oranges, Saffron, cinnamon, Cloves, Angelica, Clary, balm, Rosemary, Wormwood, Mace, Nutmegges, Mint, Pantarva, to cure them of their diseases for a sickly time is coming; cure all that comes to you▪ I know they will reward you evil for good, and hatred for your good will; but it is pitty that many thousands will die for want of your Medicines, I know you are of a Noble nature, and faithful to fals hearted men; you are free and gentle of spirit, but my dearly beloved J. H. you must not in your public writings exceed my allowance, I am your love, and you must not let every man that Petitions you see my face for I am a Virgin and a Mother of Children, yet never was I looked upon with adulterate eyes: And now I am going to the invisible Region let not that proverb take place with you, out of sight, out of mind; remember me and be happy: Then she brought me to a clear large light, and then I returned her book, and here she shewed me those things I must not speak off: when we were past the Rock of the River on the East side of the house, she walked up the Hill from the deep vale of flowers and Primeroses to the face of the plain where her clew of Sun-beams, her light that went before her waited upon her, here Beata stopped in a mute ceremony, for I was to be left alone, she look't upon me in silent smiles mixed with a pretty kind of sadness, for we were unwilling to part, but her hour of translation was come, and taking her leave, she past before my eyes into the Aether of Nature, and this was my Mistris, it is Nature for I have no other, I leave fine Ladies to fine lads, and speak of my Beata or Naturae; for so she is called, &c.  

IT was scarce day, when all alone  
I saw Beata and her Throne  
In flesh, Azure Damases she was dressed,  
And o'er a sapphire Globe did rest;  
This slippery sphere when I did see  
Fortune, I thought it had been thee:  
But when I saw she did present  
A Majesty more Permanent,  
I thought my cares not lost, if I  
Should finish my discovery.   

sleepy she l●ok'd to my first sight,  
As if she had watched all the night  
And und●rneath her hand was spread,  
The White Supportor of her head:  
But at my second studied View.  
I could perceive a silent due  
steal down her Cheeks, least it should slain  
Those Cheeks where onely smiles should reign.  
The tears streamed down for hast, and all  
In chains of liquid pearl did fall  
Faire sorrows, and more dear than joys,  
Which are but empty airs and noise:  
Your drops present a richer prise,  
For they are something like her Eyes.   

Pretty white fool! why hast thou been  
Sulli'd with Tears, and not with Sin  
'tis true: Thy tears, like polish't skies  
Are the bright Rosials of thy Eyes,  
But such strange Fates do noe attend  
As if thy woes would never end:  
From Drops to sighs they turn, and then  
Those sighs return to drops again,  
But while the silver Torent seeks  
Those flowers that watch it in thy cheeks,  
The White and read Beata wears  
turn to Rose-water all her tears   

Have you beholded a flamme, that springs  
From incense, when sweet curled, rings  
Of smoke attend her last weak fires  
And she all in perfumes expires  
So died Beata; Here said she  
Let not this Vial part from thee:  
It h●lds my heart, though now 'tis spill●d,  
And into waters all distilled  
'tis constant still: Trust not false smiles  
Who smiles, and weeps not she beguiles  
Nay trust not tears: false are the few  
Those tears are many that are true;  
Trust me and take the better choice  
Who hath my tears, can want no joys.   
I shall now speak a word more concerning myself,& another concerning the Common Artist, and then I have done, it will be questioned perhaps what I am,& 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; Geomancy, Astrology, Philosophy, physic, the Law and Presbytery are all imperfect, and a mere mixture of fancies and inconsistent contrary principles, which no way agree with the Harmony and method of God and Nature.  
The huge Volumes( of Law, Divinity, philosophy, Astrology, chemistry, physic and Geomancy, &c. like the ox roasted in Saint Bartholomew Faire do proclaim plenty of Labour and invention, but afford little, that is wholesome, sound and good.  
Some Learned Gentlemen have desired me to give the world a satisfactory Character of William lily, I know not what to say more then all men know, He was a Laborour or Ditchers Son, by education a tailor; brought up by one Paylen in the Strand.  
I come to prove it by Art.  
William lily in his Introductional Nativity Example, gives the ☽ being in 1. 44. ♊ and under the first circled 40. 74. 16. obliqne descension, which is conspiciously false, and I prove it thus, 

Longit. ☽ e. 1. 44. ♊.  
Latit. North. 5. 0.  
Decl. Sept. sub terra 25.29.  
Ascentio Recta 58.30  
Ascentio Recta I. C. 42.10.  
Dist. â I. C. 16. 20.  
circled. 40.  
Descentio Obliqua 82.4.    
Ergo, lily is distant from the truth herein, no less then eight whole degrees, and forty minites, which by consequence proves all his directions of the Moon to her Promittors, full nine years false, and upwards by Naylods measure of time.  
In this vernal figure, 1661.( where we thought he would have been more careful after his being pardoned, for his former to be abhorred Treasons and villainies by him committed under pretence of Astrology,) he hath committed an error of no less then forty six in time; and yet most impudently pretends to raise Judgments upon so deformed and false a foundation; and thence threatens the Grave Bishops and Churchmen; although Art itself speaks Eminently for them, as Jupiter in Libra upon the cusp of the 10th. in Reception of the benign Planet Venus, so likely and most aptly signifies.  
again, in his figure of the Solar eclipse he is mistaken full 27. of time, and how much that will differ in Longitude let the Learned Artist judge. Yet, this fellow be his figures true or false, takes upon him to doom Kingdoms and families ruin; these errors committed under pretence of Art, besides particular and personal injuries by him committed against, and reflected upon my person, I appeal to any unbyased person, whether I have not just cause to unmask this impostor.  
Mr. Lilly's his Abilities are borrowed from Mr. Nicholas Fisk, Culpeper and others, who composed his Books for him, both present and to come, and being not congenerous with the matter and the various annexes of it; I will never therefore answer him by word or writing, because he is Sterquilini● filius, a son of the Dunghill, and not able to fill the stomach of the Learned Reader.  
{αβγδ}.  
M.C. a A. □ ☉.& ♄. per directionum.  
The Learned know he is an Impostor and no scholar, the Astrologers know he is no Artist, and all other people know he is a lying Sycophaticall Knave, that hath gained out of simplo people about 500 l. per annum which he now enjoys; but I shall not tread upon a worm, it is enough that he lies at my feet, Here you see how butchers would turn Astrologers, Porters practise the Law; cobblers Preach, and Stocking-weavers, Hatband-makers, and Smiths, &c. pretend to be Doctors of physic: But I wish all ingenious men, not to confine their intelects to the narrow and cloudy Horizon of these mens dull brains, for they are as short of these sciences, as Merlinus Anglicus, and Mother Shipton are of Stegnography, and the mathematics; and are no more in my Harmony of Heaven and Earth, then Lucians Lachonopters or Hoppogypians. Procul hinc procul item prophani, let the ass pass.  
Now will follow the feminine hearted fellows or scribbling schoolmen brand me with their Contra Principa, and come with their Tophet, and a Traditur Satanae, I know I shall be hated of most for my pains, because the Moon comes to the Opposition of Mars, the worse sort of Lawyers they will hate me and endeavour to bring false witnesses against me: because I have in my Idea of the Law, corrected his Errors, and prescribed good president of Government and Law, because here the ascendent comes to the opposition of Jupiter; some Presbyters they will be angry also without cause,& will endeavour to imprison me, because I understand the policy of a Pulpit; the physician he rages, because, the poor people are taught by me to cure themselves, here the Sun comes to the body of the Moon, and now I shall be scandalised and scoffed at like Pythagorus in Lucian, Quis emit Heydonum; qu●s supper Hominem esse vult, quis scire universi Harmoniam,& reviviscere denuâ, these years are not troublesone only to me, but to all Europe and London will be &c. But because 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 written it for the good health and help of all that stand in need, hoping this with my other Books will be serviceable, to all men, nor am I malicious, but zealous and affectionate to the truth of my creator, let some Lawyer, Divines, &c. take heed then, least whiles they contemn mysteries, they violate the Majesty of God in his creatures, and trample the blood of the covenant under foot: for I value not the envy of any man, because I would reduce all to a harmony, and could wish there were more love amongst Artists, Now if any Divine, Philosopher, Astronomer, Astrologer, Geomancer, chemist or physician, will writ in opposition to my positions, I shall expect from him these following performances first, a positive exposition of all the passages in my method of books and particularly in this, without any injury to the sense of their Author: For if they interpret them otherwise then they ought, they but create error of their own, and then overthrow them; yet the style I confess is therefore the worse, because whilst I was writing it,( which is fourteen years since and till now slept sylently) I consulted more with reason then with rhetoric: But for my Doctrine it is not slightly proved.  
Again secondly, I have borrowed no mans Authority, but such as is eminent, and quotations I have left out purposely, because I am not controversial, it had been all one labour, to have given you both the Author and place, but it would have troubled the Text, or spotted the margin, which I wish may be free for the Comments of him that reads, besides I do not profess myself a scholar, and for a Gentleman I hold it a little predanticall; now I profess the Law and practise it, according to my Idea of the Law and Government, and this method is also mine and hath relation to my Rosi● Crucian Infallible Axiomata, The Temple of wisdom and The Way to bliss which is made public imperfect, but shall shortly be completed, with a most excellent and mesterious experience, where I have lately seen, and with this The fundamental Elements of moral philosophy, Policy, Government and the laws; Thus you see I fear not the Airy Dart of any Cloudy brow, but desire peaceably to do good to all men, let who will oppose us: Again, the Humerists, to prove their familiarity and knowledge in these sciences, must give the Reader a punctual discovery of the secrets in them if this be more then they can do; it is argument enough they know not what they oppose: and if they do know; how can they Judge? or if they Judge where is their evidence to condemn? Let them not mingle-mangle and discompose my Books with a scatter of observations, but proceed Methodically to the censure of each, expounding what is obscure and discovering the very practise, that the reader may find my positions to be fals not only in their Theory; but if he will assay it, by his own particular experience.  
Now I entreat all ingenious and well disposed Gentlemen, that they would not slight my endeavours, because of my years which are yet but few, It is the custom of most men to measure knowledge by the beard, and that they would not conclude any thing rashly concerning the Method of these Books I have written, for they are not easily apprehended, and yet I have spoken as plainly as possible, for the truths of these Arts and Sciences are almost lost, and it is not my happiness to know any man that understands them in their pure eastern Glories.  
To conclude at this time my present discourse, I wish it the common fortune of truth and honesty, to deserve well and hear ill, as for applause, I fish not so much in the Air as to catch it, it is a kind of popularity, a froth and verbal crack in the Pamphlet womens laps in London streets, and in peddlers packs to be seen every day in almanacs, which makes me scorn it, for I defy the noise of the rout, because they observe not the truth, but the success of it, I do therefore commit this piece to the world, with the protection of a Gentleman more learned then myself, and the estimat of that soul that understands it, for the rest as I cannot force, so I will not beg their approbation, I would not be great by Imposts nor rich by briefs, they may be what they will, and I shall be what I am willing to do good to the honest Artists; and willing to do Justice to those that are wronged in vexatious Lawsuits, and willing to cure the diseased.  
From my House next door to the read lion on the East side Spittle-Fields near Bishops-gate, London, September ♂ the 10th. 9h. 45. P. M. 1662. John Heydon.   

To the Readers.  
Gentlemen,  
I Thought good to let you know, that Mr. John Heydon hath written a body of moral philosophy, Policy, Government, Laws, rosy Crucian rules, Natural philosophy and Medicines, in such order and upon such Principles, as are used by men, conversant in Demonstration: These he hath distinguished into ten Books, viz. 1. The Holy Guide in four Books, the last of Projection. 2. The Wisemans Crown. 3 The new method of rosy Crucian physic. 4. The Caballa or Art, by which they say Moses shewed so many miraculous signs in egypt, and Joshua made the Sun and Moon stand still. 5. The rosy Crucian Infallible Axiomata. 6. The Fundamental Elements of moral philosophy, Policy, Government and Laws. 7. The Idea of the Law. 8. The Idea of Government. 9. The Idea of Tyranny; And 10. The Temple of wisdom: Each of the consequents beginning at the end of the Antecedent, and insisting there upon, as the latter Books of Eucclid upon the former; some of these he hath already published in Itally: The first 3d, 6th. 5th. 7th. and 10. with this so much desired by, The learned were preserved by the good hand of God from the Tyrants of the times, who persecuted his person, and forced his Father and him to pay two thousand pound, being taken in Arms for the King, and always he used to pray for the King and Bishops.  
These Books are printed and publicly presented to the world, and if they receive Justice, there is hopes we may obtain more: He whose care it is and labour to satisfy, teach and direct the judgement, and Reason of mankind, will condescend so far( we hope) to content the desire of those learned men, whom these shall either have found, or made, which cannot be, until they shall Analytically have followed the grand Phaenomena of Nature, through States and kingdoms in their Passions, into the Elemental principles of Natural and Corporeal Motions: This Book relates to all the rest, and we are much indebted to him for these most admirable Treatises so Harmoniously composed.  
R. H.   

To his approved Friend, Mr. JOHN HEYDON, on his many learned and painful labours already published, and on this particular Excellent Piece of philosophy, entitled, The Harmony of the World.  
MOst studious friend! thy constant Bookish cares,  
Will on thy head full soon pull silver hairs:  
They'l keep thee waking, while the world's at rest,  
And bring thy smother face unto the test  
Of Age and Wrinkles; make thy Spring-like brow,  
To feel the force of {αβγδ} crooked Plough  
Before thy time, unless thy kinder Fate,  
Such cruel destiny anticipate.  
Is't Common Good that makes thee labour thus?  
Or Gain compels thee to be kind to us?  
If't be the Last, thou shootest wide the mark;  
( Unless by Gain we understand some spark,  
Or flamme of Natures mysteries) if the First,  
Thy profit loudly vouches that the worst:  
For what is he would macerate his brains,  
To get sic vos non vobis for his pains?  
Then both ways we conclude, thy Noble Brain,  
Contemns and scorns all rusty common gain.  
Thy open breast unto all Europe shows  
Learning, and all things Gratis, as it knows.  
Go on then Friend; so shall all Schoolmens praise,  
On thy deserving head let fall the bays;  
And deck thy Brows with laurel Wreaths: ( for why)  
Thy Merits claim them for this Harmony:  
Thy public Spirit mixed with equal parts,  
Doth seal each man a debtor to thy Arts:  
Thou shin'st so bright upon all; Thus the Sun  
Illum'es the whole world, receives Light from none.  
John Gadbury, {αβγδ}.   

Upon the Harmony of the World, now published by my much honoured and ingenious Friend, Mr. JOHN HEYDON.  
Harmonicos cantabo modos, numerosque canoros.  
AWay with discord; Harmony appears,  
And is resplendent in our British spheres:  
Thrice seven years have the Clouds of Ignorance  
Obscured Learning: Now a glorious glance  
Shoots forth, and all the croaking Frogs expels,  
Which troubled have our Hippocrenian Wells.  
Is th' World in Harmony? our English world?  
No! late it was into confusion hurled,  
Till our true-born Apollo Python slay,  
And purged the air of its infectious due,  
Which nipped the budding of the forward Spring,  
And clipped the soaring of true Learnings Wing.  
Is France with Spain, or Spain with France at War?  
Cannot they walk, or talk, but must they jar?  
Can none agree them? Discord then pack hence;  
How sweet is Harmony in every sense?  
The Fire and Water, air and Earth agree  
In compound mixtures, make sweet Harmony:  
There is a Chain of Concord down descends,  
From Heaven to Earth, and from the Earth ascends  
To heaven: To this I willingly submit,  
Our Author doth the Diapason hit:  
For he that is at concord with himself,  
Needs not fear shipwreck upon Discords shelf.  
Octob. 8. 1661. Sic cecinit, John Booker {αβγδ}.   

To his ingenious Friend, Mr. JOHN HEYDON, upon his most Elegant discourse, entitled, The Harmony of the World.  
NO Heteroclites, nor Anomalae's,  
Are found in Natures Language, all her Laws  
Unlike to ours, admit of no repeal,  
No alterations by a Commonweal:  
No heterogeneous members do foment  
Divisions there, without a Parliament:  
As sovereign she maintains her Regency,  
And thus subdues the World to Harmony:  
Spirits stand ready to administer,  
The meanest Province is assigned by her:  
No jarring principles entered the frame,  
Which she at first composed, the very name  
Of a Litigious Eris was unknown,  
And all melodiously conspired in one:  
By favour of a Figure, now they prove,  
That Planets do in an Elipsis move;  
But there's no Motions are Eccentrical  
In proper speech, because they're Natural.  
All music is not( as it now appears)  
monopolised by the highest spheres;  
Gammut as well as Ela bears its part,  
Natures Vestigia show themselves in Art,  
How the celestial Emissaries act  
Their parts with mortals, and how they transact  
Their own affairs; how man may lay the Scene  
Above the stars, and what doth intervene  
'Twixt matter and unbodied souls, that sense  
May have free trade with an intelligence,  
How man may traffic with the world unknown,  
And have good company when he's alone;  
How Hysteron and Proteron do twine  
About each other, how extremes combine;  
How subtle Aporrhea's propagate  
Gross matter, and corruptions generate;  
How nothing is exuberant nor mist,  
Here's to be shown by Natures Anylist.  
Tho. Fyge, Gent   

To the most Excellent philosopher and Lawyer M. John Heydon, upon the so much desired Harmony of the World.  
A public good must quell your private fear,  
The profit of a Writers industry,  
Should be imparted to a general ear,  
For good is bettered by community:  
Nor may detraction, or the injury  
Of some mens censures dash what he doth writ,  
If but what only pleaseth all mens sight,  
No work would come to light, no work should come to light.  
Through all the world y' 'ave gathered the several flowers  
Of other books into your Harmony;  
distilled to Spirit by you, they're wholly yours,  
So honey sucked from the variety  
Of flowers, is yet the honey of the Bee:  
And though in these last daies Miracles are fled,  
Yet this shall of your Harmony be red,  
●t brings back time that's past, and gives life to the Dead.  
J.B. D.D. Q C. Oxon.   

The Harmony of the WORLD.  

Chap. I. Of God and his power in infus●ng of v●rtues and ideas into things gradually, and how the soul from God descends into the Body; that the nature of God is as intelligible as the nature of any being whatsoever; th● true notion of his ubiquity, and how intelligible it is, of the Union of Divine Essence; of the Notion of a Spirit, of the Office and Duty of Spirits, from Sup●riours to ●nferiours.  
GOD is a Spirit Eternal, Infinite in Essence and goodness, Omniscient, Omnipotent, and of himself necessary existent; He is a Globe of Light, whose Centre is every where, and Circumference no where; he inhabits the top of all the H●avens, and beholds all things that he hath Created: There are some Properties, Powers, and Operations immediately appertaining to him, of which no Reason can be given nor ought to be dem●nded; nor the way or manner of the Coh●●●ion of the Attribute with the subject can by any means be fancied or imagined.  
●n the second Region stand ten spirits, whi h are subst●n●es penetrable and indiscerpible, they are principal names of God, or as it were his members, that have Divine powers by In●●ruments, Vestments, or Exemplars of the Archetype; these transfer influence on all thin●s Created; through the high things, even to the lowest, yet by a certain order; for first and immediately, they have influence on the nine Orders of Angels, and choir of blessed souls, and by them into the Celestial spheres, Planets and Men.  
The first of these Lights is called Eheie, and he is attributed to God the Father and Rules Ceth●r, who carries the most simplo Essence of the Divinity ●o Haj●th Hakados, who beareth the Creatures of Holinesse, to the Angel Metattron, and he delivers them to Res●hith, ●agalalim, the Spirit that guides the primum mobi●e, that bestows the gift of being to all things, his Office in Heaven is to bring other Angels and Genii to the face of the King, and by him the Prince spake to Moses.  
The second light is called Jod Tetragr●mmaton, and he is attributed to the second Person, Jesus Christ, and at his command Hochma sends influence to Ophanim, who carries it to Jophael and to the Angel Mas●●h, that rules the sphere of the zodiac, where he fabricateth so many figures as he hath ideas ●n himself, and distinguisheth the Chaos o● the Creatures into three portions; of the first is made the spiritual world, of the second the visible heavens and their lights; but the third and worst part, was appointed for this sublumary building; out of this course and remaining portion was extract●d the Elemental Quintessence or first matter of all things, and of this the four Elements, and all those Creatures that inhabit them, by a particular spirit called Raziel, who was the ruler of Adam  
The third Spirit is called Elohim Jehovah, and is attributed to the Holy Ghost, he commands Binah, who sends his influence to Aralim, and then to Zaphkiel, then to Sabatthi the Angel that rules the sphere of Saturn; This is the principium generationis, the beginning of the ways of God, or the manifestation of the Father and Son's light, in the supernatural generation, from these come all living Souls, descending from the third light to the fourth day, thence to the fifth, whence they pass out& enter the night of the body, giving form to unsettled matter.  
Now you must understand that there are three supreme Lights, which rule and give power to these; and from this third light do the Souls descend to Flesh: but their preexistency is in the etherial Region; indeed the Aether is a most thin liquid substance, above the Stars in the Circumference of the Divine Light, which receives the influent heat of God, and conveys it to the visible Heaven, and all the inferior Creatures: It is a pure Essence, a thing not tainted with any material contagion, it is placed next to the Divine fire; it is the first Receptacle of the influences, and derivations of the supernatural world, which sufficiently confirms our etymology: In the ●eginning it was generated by reflection of the first unity upon the celestial ●ube, for the bright Emanations of God did flow like a stream into the passive {αβγδ}, you shall understand that the either is not one but manifold, by this I mind not a variety of subs●ances, but a chain of complexions, there are other Moistures, and those too ●theriall, they are Females also of the Masculine Divine Fire, and these are the Fountains of the Chaldean A●●rologers, which the Oracle Styles, summitates s●rtanas, the invisible upper springs of Nature. Of all substances that come to our hands, this either is the first that brings us News of another world, as tells us we live in a ●orrupt one, it is the Urine of Saturn, and wi●h it do I water my Plants of the Sun and pla●ts of the Moon, which by it are Animated with a vegetable blessed Divine Fire if you can obtain the knowledge of it, for it is 〈◇〉 and found every where, you will have a wo●●d 〈◇〉 Medicine that will alter, change and am●nd the state of the body, it prolongs life, preserveth H●●lth, it maketh old men, young, wise and virtuous, &c.  
I have seen it tincture, Cloth, silks, led, Iron, Tin, Copper, Gold, Silver, with a thousand Miraculous Colours, being prepared by Art, it will look like Rosialls and Rubies, sometimes violet Blew, sometimes White as lilies, and a small Matter will turn it more Green then grass, but with a smaragdine Transparancy, and again it will look like Burnis●t Gold and Silver; it may be reduced to such a temper& so Qualified by Art, it will be fit to give any colour whatsoever, and now I pass into another Region.  
The fourth Light is Ell, who Rules Hesed and sends Influence to Hasmallim, who carries Grace, Goodnesses, Mercy, Piety& Magnificence to the Angel Zadkiel, which Ledek passeth through the Sphere of Jupiter, fashoning the Images of bodies, bestowing clemency, and purifying Justice on all, but let us look back again, you must understand that the third Person is the last of the three, and sits equal in Power with the Father and Son; we red that God breathed into Adam the breath of life, and he became a living soul, and to breath is the property of the holy Ghost in order to operation, for he applies first to the Creature, and therefore works first, ( i.e.) The Holy Ghost could not breath a soul into Adam, but he must either receive it, or have it of himself: Now the truth is, he receives it, and what he receives, that he breaths into Nature, Hence this most holy spirit is styled by the rosy Crutians, fluvius egrediens è paradiso, because he breaths as a River streams: He is called also matter Filiorum, because by his breathing he is as it were delivered of those souls which have been conceived Id●ally in the second Person. Now that the Holy Ghost receives all things from the second Person, is confirmed by Christ himself, Joh. 16 13. When the spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear, that shall he speak; and he will show you things to come; He shall glorify me, for he shall receive of mine, and shall show it unto you: All things that the father h●th are mine, Therefore said I, that he shall take of mine. Here we plainly see, there is a Certain subsequent order or Method in the op●r●tio●s of the blessed Trinity, For Christ: ●●is us, that he receives from his Father, and the Holy Ghost receives from him: Again that all thi gs are Conceived Ideally( or as we Commonly express it) created by the second Pers●●, is confirmed by the word of God, The wo●ld was made for him( saith the Scriptu●e) and the world knew him Not, He came unto his own and his own received him Not▪ Let this s●ffice to warrant our way, let us go forward  
The Fifth Light is name Elohim Gi●or, ●ho giveth the influence to Geburah, who carr●e●h it by the Seraphim to Camael the Angel of Modim through the Sphere of Mars; to these belong Fortitude, War, Affliction, the sword, and left hand of God  
The sixth Light is called Eloha, he hath his Influence through Malachim, Raphel Schemes, into the Sphere of the Sun, giving brightness and life to it, and from thence produceth metals.  
The seventh light is called Ado●ay Saba●th, he passeth his influence by Nezah Elohim, Haniel by the An●el Noga into the Sphere of Venus; it gives zeal and love of righteousness, and produceth vegetables.  
The eighth Spirit is called Elohim sabbath and he Rules hood, and hath his Influence by Ben Elohim to the angel Michael, Lord of Cochab, Through the Sphere of Mercury Now these Angells are the Souls of the Planets and give life, light,& motion to them, to transfer it unto the Earth; after this order doth he give Elegancy and Consonancy of speech, and produceth Living Creatures.  
The ninth Light is name Sadai, and he Rules Jesod, and hath his Influence by Cherubim to Gabriel, and through Levanah the Sphere of the Moon, causing the increase and decrease of all things, and taketh care of the Genii& keepers of m n, and distributeth them.  
The tenth Light is name Adonoy Melech, and he ●overns Malchuth, and hath his Influence by Issim to the soul of Messiah, into Helom Jesodoth the sphere of the Elements, and giveth knowledge and the wonderful understanding of things And thus God works by the ideas of his own Mind, and the ideas dispense their Seals, and communicate them daily to the Matter; now the Anima mundi hath in the fixed stars her particular forms, or seminal conceptions answerable to the ideas of the Divine mind: and here doth she receive those spiritual powers and Influences, which originally proceed from God; from this place they are conveyed to the Planets, especially to the Sun and Moon, these two great lights impart them to the air, and from the air they pass down to the belly or Matrix of the Earth, in prolifix spirited winds and water; thus have I declared to you the descent of the secret power of Nature from God even to this Earth.  
An Emanative cause is the Notion of a thing possible, an Emanative Effect is Coexistent with the very substance of that which is said to be the cause thereof; No Emanative Effect, that exceeds not the virtues and powers of a cause can be said to be impossible to be produced by it, and there may be a substance of that high virtue and excellency, that it may produce another substance by Emanative causality, provided that the substance produced be in due gradual proportions inferior to that which causes it; and thus have I demonstrated how the Center or first point of the primary substance of a spirit may be indiscerpible, and how the secondary substance of a spirit may be indiscerpible, and how every thing receives life and virtue: from the highest angel even to the Lowest seminal Form.   

Chap. II. Of the Nature of God and Spirits, how they are intelligible, a plain and Compendious demonstration that Matter consists of parts indiscerpible. An Answer to William lily touching his simplo conceits and flattering Predictions and Observations. An Apology for the vehicles of Demons and souls separate; of the state of the other life, that it is n t one universal soul that hears, sees and reasons in every man, demonstrated from the Acts of memory, of the spirits of Nature.  
WE have in the last Chapter cleared the passage of Spirits from Heaven to Earth, and here we will mak● known their Nature; the Schoolmen hold that even the purest Angels have Corporeal vehicles But it will be hard for them to allege any ancient Authority for their opinion: For Aristotle their Great Oracle is utterly silent in this Matter, as not believing the existence of Demons in the world( as Mr. John own and Will. lily his sworn disciple have to their great contentment taken notice off.) And therefore being left to their own d●y subtleties, flatteries and deceits, they made all intellectual beings that are not grossly terrestrial, as man is, purely Immaterial, whereby they make a very hideous chasm or gaping breath in the order of things, such as no Moderate judgement will ever allow of,& have become very obnoxious to be foiled by atheistical wits, who are forward and skilful enough to draw forth the absurd consequences that ly hide in fals suppositions, as Merlinus the juggler does in this, for he does not foolishly collect from the supposed pure imateriallity of Demons, that they have no knowledge of particular things upon Earth, such pure incorporeal Essences being uncapable of impression from corporeal Objects, and therefore have not the species of any particular thing that is Corporeal in their mind; whence he hath learnt this Inference, that all Apparitions, Prophecies, Predictions, Prodigies, and whatsoever miraculous is recorded in ancient History, is not to be Attributed to these, but to the influence of the Stars, and so concludes that there are no such things as Demons in the universe.  
By which kind of reasoning also, it is easy for the Psychopannychites to support their opinion of the sleep of the soul, for the soul being utterly rescinded from all that is corporeal, and having no vital Union there with at all, they will be very prove to infer, that it is impossible she should know any thing, ad extra, if she can so much as dream: For even that power also may seem incompatible to her in such a state, she having such an essential aptitude for vital Union, with matter of so great Consequence; it is sometimes to desert the Opinion of the Schools, when something more rational and more safe and useful offers itself unto us.  
The most common exception I foresee that will be against me, is, that I have taken upon me to describe the Nature and descent of Angels and Genii of the other world so punctually and particularly, as if I had been lately amongst them: For over exquisiteness may seem to smell of Art and Fraud; and as there is a diffidency many times in us when we hear something that is extreme suitable to our desire, being then most ready to think it too good to be true: So also in Notions that seem over accurately fitted to our intellectual Faculties, and agree the most natural t●erewith; we are prove many times to suspect them to be too easy to be true; especially in things that seemed at first to us very obscure and intricate; for which cause also it is very likely that the Notion of a particular spirit, which I have so accurately described in my first Book of Geomancy and Tel●smes, entitled, The Temple of wisdom, may seem the less credible to some, because it is now made so clearly intelligible, they thinking it utterly improbable that these things, that have been held always such inextricable perplexities, should be thus of a sudden made manifest and Familiar to any that hath but a Competency of patience and Reason to peruse the Theory.  
They that deny my Doctrine and gradual descent of Spirits orderly going before, say that there is but one soul in the World, whose perceptive power is every where. Now they must assert, that what one part thereof perceives, all the rest perceives, or else that perceptions in Demons, Men and Brutes are confirmed to that part of this soul that is in them, while they perceive this or that. If the former, they are confutable by sense and experience. For though all animals lye steeped, as it were, in that subtle Matter which runs through all things, and is the immediate instrument of sense and perc●ption; yet we are not Conscious of one anothers thoughts, nor feel one anothers pains and pleasures of Brutes, when they are in them at the highest, nor yet do the Demons feel one anothers affections, or necessary assent to one anothers opinions, though their vehicles be exceeding pervious, else they would be all Pythagorians as well as those I speak of in The rosy Crurian, Infallible Axiomata. Wherefore we may generally conclude, that if there were such an Universal soul, yet the particular perceptions thereof, are restrained to this or that part in which they are made, which is contrary to the unity of a soul, as I shall tell you in its due place.  
But let us grant the thing( for indeed we have demonstrated it to be so, if there be such an universal soul and none but it) then the grand absurdity comes in, which I was intimating before, viz that part of the soul of the world that never perceived a thing, shall notwithstanding remember it, that is to say, that it shall perceive, it hath perceived, that which it never perceived.  
And yet one at Tardebick in Warwick-shire may remember, a man he had seen about twenty years before at Venice in Italy, being come into these parts a stranger; nay, which is more to the purpose: Supposing the earth move, what I writ now, the Earth being in the latter degree of Pisces, I shall remember that I have written when she is in the latter degree of Virgo, though that part of the soul of the world that possesses my Body then will be twice as distant from what does guide my hand to writ now, As the Earth is from the Sun: wherefore it is plain, that such an universe soul will not solve all ●●oenomena, but there must be a particular soul in every man. And yet I da●e say, this wild opinion is more tenable than theirs, that make nothing but mere matter in the world: but I thought it worth the while, with all diligence to Confute them both; the better of them being but a more refined kind of Aetheisme, tending to the subversion of the Fundamentals of Religion and Piety amongst men.  
As for the spirit of Nature, and soul of the world, I shall speak of them in their places, and of the Harmony of the World, and of Man, and his Spirit, the greatest exceptions are, that I have introduced an obscure principle for Ignorance and Sloth to take Sanctuary in. But to proceed by degrees to our main design, and to lay our Foundation low and sure; we will in the first place expose to view the genuine Notion of a Spirit, in the general exception thereof, and afterwards of several kinds of Spirits, that it may appear to all, how unjust this cavil is against incorpore●● substances, as if they were mere impossibil●●●●s and Contradictions in consistencies; I will define a spirit in general thus, A substance penetrable and indiscerpible, The fitness of which definition will be the better understood, if we divide substance in general, into these first kinds, viz. Body and spirit, and then define body to be a substance impenetrable& discerpible, whence the contrary kind to this is fitly defined a substance penetrable and indiscerpible:  
Now I appeal to any man that can set aside prejudice; and has the free use of his faculties, whether every term in the Definition of a spirit be not as intelligible and Congruous to Reason, as in that of a body, for the precise Notion of a substance is the same in both, in which, I conceive, is comprised extension& activity, either Connate or communicated, for matter itself once moved can move other matter, and it is as easy to understand what penetrable is, as impenetrable, and what indiscerpible as discerpible; and penetrability and indiscerpibility being as immediate to spirit, as impenetrability and discerpibility of body, there is as much reason to be given for the Attributes of the one as of the other, as you may remember from the first Chapter: And substance in its precise Notion including no More of impenetrability then indiscerpibility, we may as ●ell wonder how one kind of substance can so firmly and irresistibly keep out another substance( as matter for example does the parts of matter) as that the parts of another substance hold so fast together, that they are by no means discerpible, as we have already intimated.  
And therefore this holding out in one, being as difficult a business to conceive, as the holding together of the other, this can be no prejudice to the Notion of a Spirit; For there may be very fast union where we cannot at all imagine the Cause thereof, as in such bodies which are exceeding hard, where no man can fancy what holds the parts together so strongly; and there being no greater difficulty here, than that a man cannot imagine what holds the parts of a Spirit together, it will follow, That, what is plainly and manifestly concluded, ought to be held undeniable, when no difficulties are alleged against it, but such as are acknowledged to be found in other conclusions, held by all men undeniably true: As for example, Suppose one should conclude, that there may be infinite matter, or That there is infinite space, by very rational Arguments; and that it were objected onely, that then the tenth part of the Matter would be infinite; it being most certain, that there is infinite duration of something or other in the world; and that the tenth part of this duration is infinite: It is no enervating at all of the former Conclusion, it being encumbered with no greater incongruity, than is acknowledged to consist with an undeniable Truth; now the notion of a Spirit is not to be excepted against, as an incongruous Notion, but is to be admitted for the Notion of a thing that may really exist.  
It may be doubted, whether there may not be Essences of a middle Condition betwixt these Corporeal and Incorporeal Lights and Substances we have described, and that of two sorts; that one impenetrable and discerpible, the other penetrable and indiscerpible; but concerning the first, if impenetrability be understood in reference to Matter, it is plain there can be no such Essence in the world. And if in reference to its own parts, though it may then look like a possible Idea in itself; yet there is no footstep of its existence thereof in Nature, the souls of Men and Demons implying contraction and dilatation in them; As for the latter, it has no privilege for any thing more than matter itself hath, or some mode of matter. For it being discerpible, it is plain its union is by juxtaposition of parts, and the more penetrable, the less likely to convey sense and motion to any distance; besides, the ridiculous sequel of this supposition, that will fill the Universe with an infinite number of Shreds and Rags of Souls and Spirits, never to be reduced again to any use or order.  
And lastly, the proper notion of a substance incorporeal, fully counter distinct to a corporeal substance, necessary including in it so strong and indissolvable Union of parts, that it is utterly indiscerpible, when as yet for all that in this general Notion thereof, neither sense nor cogitation is implyed; it is most rational to conceive that that substance wherein they are, must assuredly be incorporeal in the strictest signification: The Nature of Cogitation and Communion of Sense arguing a more perfect degree of Union than is in mere indiscerpibility of parts. But all this scrupulosity might have been saved; for I confidently promise myself, that there are none so perversely given to tergiversations and subterfuges; but that they will aclowledge, where ever I can prove that there is a Substance distinct from Body or Matter, that it is in the most full and proper sense Incorporeal.   

Chap. III. That the ideas of several kindes of Immaterial beings, have no inconsistency, nor incongruity in t●em: of the Idea of God and his Power, of all Finite and Created Spirits: how they are defined of Indiscerpibility: A symbolical representation thereof; an Objection answered against that representation; an Application of principles of the Union of the secondary substance, considered piteously, that the Idea of a Spirit hath less difficulty than that of Matter; An answer to an Objection from the Rational faculty: Answers to the Hypothesis of Fancy; of the self motion of a Spirit, of self Penetration, of self Contraction and Dilatation, the Power of Penetrating of Matter, The power of moving and of altering the Matter.  
I Have shown that the Idea of a Spirit in general is not at all incongruous nor impossible: And it is as congruous, consistent and intelligible in the sundry kinds thereof; As for example, that of God, of Angels, of the souls of Men and Brutes, and of the {αβγδ}, or, Seminal Forms of things.  
The Idea of God, though the knowledge thereof be much prejudiced by the Confoundednes and stupidity of either Superstitious, Anabaptists, or profane Ath●ists that please themselves in their large Lords word, concerning the unconceivableness and utter incomprehensibleness of the Deity; the one by way of a Devotional Exaltation of the transcendency of his Nature, the other to make the belief of his Existence ridiculous, and craftily and perversely to intimate that there is no God at all, the very conception of him being made to appear nothing else but a bundle of inconsistencies and impossibilities: nevertheless, I shall not at all stick to affirm, that his Idea is as easy as any Idea else whatsoever, and that we may know as much of him as of any thing else in the world; for the very Essence or naked Substance of Nothing can possible be known thus: The subject or naked Essence or substance of a thing, is utterly unconceivable to any of our Faculties.  
For Demonstration of this Truth, there needs nothing more than a silent appeal to a mans own mind, if he does not find it so: and that he take away all Aptitudes, Operations, Properties and Modifications from a subject, that his Conception thereof vanishes into Nothing, but into the Idea of a mere undiversificated substance; so that one substance is not then distinguishable from another; but onely from Accidents or Modes, to which properly belongs no Substance: But for Attributes, they are as Conspicuous as the Attributes of any subject or substance, whatsoever; as I defined him in the first Chapter, viz. God is a Spirit eternal, Infinite in Essence and Goodness, Omniscient, Omnipotent, and of himself necessary Existent. For a Spirit I have explained already, and by Eternal, I understand nothing here, but duration without end or beginning, by Infiniteness of Essence, that his Essence hath no bounds, no more than his Duration: by Infinite in Goodness, such a benign will in God, as is carried out to boundless and innumerable benefactions: by Omnisciency and Omnipotency, the ability of knowing or doing any thing that can be conceived without a plain contradiction; by self-Existency that he cannot fail to be. What terms of any Definition are more plain than these of this; or what subject can be more accurately defined than this is? For the naked subject or substance of any thing is no otherwise to be known then thus; and they that gape after any other speculative knowledge of God then what is from his Attributes and Operations, they may have their heads filled with fiery fancies, and their mouths with burning words, and run mad with the boisterousnes of their own imagination, but they will never hit upon any sober truth.  
Thus have I delivered a very explicit and intelligible Idea of the nature of God; which I might also more compendiously define, an Essence absolutely perfect, in which all the terms of the former Definition are comprehended, and more than I have name, or thought needful to name, much less to insist upon; as his power of Creation and his Omnipresence or Ubiquity, which are necessary included in the Idea of absolute perfection; The latter whereof some ancient Philosophers endeavouring to set out, have defined God to be a Globe of Light, a circled whose Centre is every where, and Circumference no where, by which description certainly nothing else can be meant, but that the Divine Essence is every where present with all those Adorable Attributes of Infinite and absolutely perfect goodness, Knowledge and Power; according to the sense in which I have explained them, which Ubiquity or Omnipresence of God, is just as intelligible as the overspreading Matter in to all places.  
But if there be any Novice Astrologer demand how the parts, as I may so call them, of the Divine Amplitude hold together, that of Matter being so discerpible; it might be sufficient to remind him, of what we have already spoken of the general Idea of a Spirit: But besides that, here may be also a peculiar, rational account given thereof; it implying a contradiction, that an Essence absolutely perfect, should be either limited in presence, or change place in part or whole; they being both notorious effects or simptoms of imperfection, which is inconsistent with the Nature of God; And no better nor more cogent reason can be given of any thing then that it implies a contradiction to be otherwise.  
That power also of Creating things of Nothing, there is a very close connexion betwixt that and the Idea of God, or of a being absolutely perfect, for this being would not be what it is conceived to be; if it were destitute of the power of Creation, and therefore this Attribute hath no less coherence with the subject, than that it is a contradiction, it should not be in it, as was observed of the foregoing attribute of indiscerpibility in God; but to allege that a man cannot imagine how God should create something of nothing, or how the Divine Essence holds so closely and invincibly together, is to deny, That, all our faculties have not a right of suffrage for determining of Truth, but onely common ideas, external sense, and evident and undeniable deductions of Reason; Hereby common Ideas or Notions I understand whatever is Nomatically true, ( i.e.) true at first sight, to all Heydonians or men in their wits, upon a clear perception of the Terms, without any further discourse or reasoning from external sense; I conclude not memory, as it is a faithful register thereof, and you cannot appeal to a faculty that hath no right to determine the case: We have now sufficiently spoken of the Idea of that Infinite and uncreated spirit, we usually call God: We will pass now on our way into another Region, to those Spirits that are Created and Finite, as the spirits of Angels, Planets, Stars, Men and Brutes; we will cast in the seminal Forms also or Archei, as the rosy Crucians call them, though haply the world stands in no need of them. The properties of a spirit, as it is an Idea common to all these, I have already enumerated in my New Method of rosy Crucian physic, self-motion, self-penetration, self-contraction, and dilatation, and indivisibility, by which I mean indiscerpibility: To which I added penetrating, m●ving, and altering the Matter, we may therefore define this kind of Spirit we speak of, to be a substance indiscerpible, that can move itself; that can penetrate, contract and dilate itself; and can also penetrate, move and alter the matter: I shall now examine every term of this definition, from whence it shall appear, that it is as congruous& intelligible, as those Definitions that are made of such things as men, without any scruple, aclowledge to exist.  
I have given rational grounds, of the indiscerpibility of a spirit, to evince it not impossible, it being an immediate Attribute thereof, as impenetrability is of a body, and as conceivable or imaginable, that one substance of its own nature may invincibly hold its parts together; so that they cannot be disunited nor dissevered, as that another may keep out so stoutly and irresistibly another substance from entering into the same space or place with itself; for this {αβγδ}, or impenetrability is not at all contained in the precise Conception of a Substance as Substance, as I have already signified. But besides that reason we may thus easily apprehended that it may be so; I shall a little gratify imagination, and it may be reason too, in offering the manner how it is so, in this kind of spirit I now speak of. That ancient Idea of Light and intentional species is so from a plain impossibility, that has been heretofore generally, and is still by Mr. Tho. Heydon, Dr. Ward, and other learned men looked upon as a truth; that is, That Light and Colour do ray in such sort, they are described in the rosy Crucian philosophy; Now it is observable in light, that it is most vigorous towards its fountain, and fainter by degrees. But we will reduce the matter to one lucid point, which according to the acknowledged principles of optics, will fill a distance of space with its rays of light; which rays may indeed be reverberated back towards their Centre, by interposing some opaque body, and so this orb of light contracted; but according to the rosy Crucian Hypothesis, it was always accounted impossible, that they should be clipped off, or cut from this lucid point, and be kept a part by themselves; Those whom dry reason will not satisfy, shall have hard blows, or if they please, they may entertain their fancy with such a Representation as this, which may a little ease the Anxious importunity of their mind, when it would too eagerly comprehend the manner how this spirit I speak of, may be said to be indiscerpible. For think of any ray of this Globe or orb of Lights, it does sufficiently set out to the imagination, how extension and indiscerpibility may consist together; see my Book, entitled, The Temple of wisdom, as also, The Wisemans Crown, chap. 9.  
But if any Object, that the lucid point of this orb, or the primary substance, as I call it, in my rosy Crucian Infallible Axiomata, cap. 3. is either divisible or absolutely indivisible, and if it be divisible, that as concerning the inmost of a spirit, this representation is not at all serviceable to set off the nature thereof; by showing how the parts there may hold together so indiscerpibly, but if absolutely indivisible, that it seems to be nothing: To this I answer what Sr. Chr. Heydon, hath somewhere noted, That what is infinitely great or infinitely small, the imagination of a man is at a loss to conceive it. Which certainly is the ground of the perplexedness of that problem concerning Matter, whether it consists of points, or onely of Particles divisible in infinitum, but to come more closely to the business; I say, that though we should aclowledge the inmost centre of life; or the very first point, as I may so call it, of the primary substance( for this primary substance is gradually to be purely indivisible, it does not at all follow, no not according to imagination itself, that it must be nothing. For let us imagine a perfect Plain, a Bowling-green bigger than Salisbury Plain, and on this Plain, the Globe of Mercury, we cannot conceive but this Globe touches the Plain, and that in what we ordinarily call a point, else the one would not be Globe, or the other not a Plain; Now it is impossible, that one body should touch another, and yet touch one another in nothing; Wherefore this inmost Centre of life is something, and something so full of essential vigour and virtue, that though gradually it diminish; yet can fill a certain sphere of space with its own presence and activity, as a spark of light illuminates the duskish air; wherefore there being no greater perplexity nor subtlety in the consideration of this Centre of life, or inmost of a spirit, then there is in the atoms of Matter, we may now rightly conclude, that indiscerpibility hath nothing in the Idea thereof, but what may well consist with the possibility of the existence of the subject whereunto it belongs.  
Let us advance yet higher, and demonstrate the possibility of this Idea to the severest reason, out of these following Principles, viz. A Globe touches a Plain; admit for an Example one of Mr. Jo Moxons Globes and one of Mr. John Collins his Plains: The Globe I say touches the Plain in something, though in the least, that is conceivable to be real; the least that is conceivable is so little, that it cannot be conceived to be discerpible into less; As little as this is, the repetition of it will amount to considerable magnitudes: If this Globe be drawn upon a Plain, it constitutes a line, and a Cylinder drawn upon a Plain, or this same line described by the Globe multiplied into itself, constitutes a superficies, &c. This a man cannot deny, but the more he thinks of it, the more certainly true he will find it.  
Magnitudes cannot arise out of mere nonmagnitudes; and if you multiply nothing ten thousand millions of times into nothing, the product will be still nothing: Besides, if that wherein the Globe touches a Plain, were more then indiscerpible, that is, purely Indivisible; it is manifest, that a line will consist of points Mathematically so called, that is, purely indivisible, which is the grandest absurdity that can be admitted in Philosophy, and the most contradictious thing imaginable, the same thing by reason of its extreme littleness may be utterly indiscerpible, though intellectually divisible: For every quantity is intellectually divisible; but something indiscerpible was afore demonstrated to be quantity, and consequently divisible; otherwise Magnitude would consist of Mathematical points: Thus have I found a possibility for Idea of the Centre of a Spirit; which is not a Mathematical point, but a substance in magnitude, so little, that it is Indiscerpible; but in virtue so great, that it can sand forth out of itself, so large a sphere of secondary substance, as I may so call it, that it is able to actuate grand proportions of matter; this whole sphere of life and activity being in the mean time utterly indiscerpible.  
This I have said, and shall now prove it by adding a few more principles of that evidence, I have written at the latter end of the first Chapter of this Book, and shall here so explain them, as the most rigorous reason shall not be able to deny; An Emanative cause is the Idea or Notion of a thing possible: Now by an Emanative cause is understood, as merely by being, no other activity or causality interposed, produces an Effect; That this is possible, is manifest, it being demonstrable, that there is de facto, some such cause in the world; because something must move itself; now if there be no Spirit, Matter must of necessity move itself, where you cannot imagine any Activity or Causality; but the bare Essence of the Matter from whence this motion comes: For if you would suppose some former Motion that might be the cause of this, then we might with as good reason suppose some former to be the cause of that, and so in infinitum  
An Emanative Effect is coexistent with the very substance of that which is said to be the cause thereof. And this must needs be true, because that very substance which is said to be the cause, is the adequate and immediate cause, and wants nothing to be adjoined to its bare Essence, for the production of the Effects: And therefore by the same reason the Effect is at any time; it must be at all times, or so long as that substance does exist. No Emanative Effect, that exceeds not the virtues and powers of a Cause can be said to be impossible to be produced by it.  
There may be a substance of that high virtue and excellency, that it may produce another substance by Emanativ● causallity; provided that substance produced be in due gradual proportions inferior to that which causes it: Now there is no contradiction nor impossibility of a Cause producing an effect less noble than itself; for thereby we are the better assured that it does not exceed the capacity of its own Powers: Nor is this any incongruity, that one Substance should cause something else, which we may in some sense call substance; though but secondary or Emanatory; acknowledging the Primary Substance to be the more adequate ob●ect of Divine Creation; but the secondary to be referrible also to the primary or Central substance, by way of causal relation: For suppose God created the Matter with an immediate power of moving itself; God indeed is the prime cause as well of the Motion as of the Matter; and yet nevertheless the Matter is rightly said to move itself; Finally, this secondary or Emanatory substance, because it is a subject endued with certain powers and activities, and that it does not inhaere as an accident in any other substance or matter, but could maintain its place, though all Matter or what other Substance soever were removed out of that space it is extended through, provided its primary substance be but safe.  
From these four principles I have here again added from the first Chapter, we may have not an imaginary but rational apprehension of that part of Spirit, which we call the secondary substance thereof; whose extension arising by gradual Emanation from the first and primest Essence( as you red before in the first Chapter,) which we call Centre of the Spirit, which is no impossible supposition; we are lead from hence to a necessary acknowledgement of perfect indiscerpibility of parts, though not intellectually Indivisibility, for that would imply a contradiction, that an Emanative effect should be disjoined from its original.  
Thus have I demonstrated the gradual descent of Spirits, and how a spirit considering the linements of it( as I may so call them) from the Centre to the Circumference is utterly indiscerpible: but now if any be so curious, as to ask how the parts thereof hold together in a line drawn cross to these from the Centre;( for imagination, it may be, will suggest they lie all loose?) I Answer that the conjecture of imagination is here partly true and partly false, or is true or false, as she shall be interpnted; for if she be loose, actually disunited, it is false and ridiculous: but if onely so discerpible, that one part may be disunited from another, that is not onely true but necessary; otherwise it could not contract one part and extend another, which is yet an Hypothesis necessary to be admitted: Wherefore this Objection is so far from weakening the possibility of this Notion, that it gives occasion more fully to declare the exact concinnity thereof; To be brief therefore, a Spirit from the Centre to the Circumference is utterly indiscerpible, but in lines cross to this, it is closely coherent, but not indiscerpibly; which cohaesion may consist in an immediate union of these parts, and transverse Penetration and Transcursion of a secondary substance, through this whole Sphere of life, which we call Spirit.  
Nor need we wonder that so full an orb should swell out from so subtle and small a Point, as the Centre of this Spirit is supposed {αβγδ}, as Plato somewhere says of the mind of man: And besides it is but what is seen in some sort to the very eye in light, how large a sphere of air a little spark will illuminate; This is the pure Idea of a created Spirit in general, concerning which, if there be any cavil to be made, it can be no other then what is perfectly common to it and to Matter; that is, the unimaginablenesse of points, and smallest particles, and how what is discerpible cannot at all hang together: but this is not hindering matter from actual Existence of a spirit, but the most lubricous Hypothesis that we go upon here, is not altogether so intricate as those difficulties in Matter. For if that be but granted, in which I find no absurdity; that a particle of matter may be so little, that it is utterly uncapable of being made less; it is plain that one and the same thing, though intellectually divisible, may yet be really indiscerpible And indeed it is not onely possible, but it seems necessary that this should be true: For though we should aclowledge that matter were discerpible in infinitum, yet supposing a cause of infinite distinct perception, and as infinite power, ( and God is such) this cause can reduce this capacity of infinite discerpiblenesse of Matter into act viz. actually, and at once discerp it, or dis●oyn it into so many particles as it is discerpible into: From whence it will follow, that one of these particles reduced to this perfect parvitude, is then utterly indiscerpible; and yet intellectually divisible, otherwise magnitude' would consist of mere points, which would imply a contradiction. We have therefore plainly demonstrated by reason, that Matter consists of parts indiscerpible; and therefore there being no other faculty to give suffrage against it; for neither sense nor any common notion can contradict it; it remains, Whatever is clear to any one of these three faculties, is to be held undoubtedly true, the other having nothing to evidence to the contrary: Or else a man shall not be assured of any sensible object that he meets with, nor can give firm assents to such truths as these; It is impossible the same thing should be, and not be, at once; whatever is, is either Finite or Infinite, &c. and thus do I prove my Conclusion true.  
What some would object from Reason, that these perfect parvitudes being acknowledged still intellectually divisible, must still have parts into which they are divisible; and therefore be still discerpible? to this it is answered; That division into parts does not imply any discerpibility, because the parts conceived in one of these minima Corporalia, as I may so call them are rather Essential or Formal parts then integral, and can no more actually be dissevered than sense and reason from the Soul of a man: For it is of the very essence of Matter to be divisible, but it is not at all included in the essence thereof, to be discerpible; and therefore where discerpibility failes, there is no necessity that divisibility should fail also: As for the trouble of spurious sugestions or representations from the fancy, as if these perfect parvitudes, were round bodies, and that therefore there would be triangular intervals betwixt, voided of matter; they are of no moment in this Case, she always representing a discerpible magnitude instead of an indiscerpible one; wherefore she brings in false evidence, her testimony is to be rejected: Nay, if she could perplex the cause far worse, she was not to be heard; wherefore fancy being unable to exhibit the Object we consider, in its due advantages, for ought we know these perfect parvitudes may lye so close together, that they have no intervals betwixt: nay, it seems necessary to be so; for if there were any such intervals, they were capable of particles, less than these least of all, which is a contradiction in reason, and a thing utterly impossible.  
But if we should gratify Fancy so far as to Admit of these intervals, the greatest absurdity would be, that we must admit an insensible vacuum, which no Faculty will be able ever to confute, but it is most rational to admit none, and more consonant to our determination concerning these minima Corporalia, as the rosy Crucians call them, whose largeness is to be limited to the least real touch of either a Globe or plain, or a Cone on a plain, or a Globe on a Globe: if you conceive any real touch less then another, let that be the measure of these Minute Realities in matter, from whence it will follow, they must touch a whole side at once, and therefore can never leave any empty intervals; Nor can we Imagine any Angulosityes or round protuberancies in a quantity infinitely little, more then we can in one infinitely great, as I have already declared in my book, called, The Wise mans Crown: I must confess a mans reason in this speculation is mounted far beyond his imagination; but there being worse intricacies in Theories acknowledged constantly to be true, it can be no prejudice to the present conclusion.  
Thus have I not only said, there is a God, Angels or Messengers, that wait upon the commands of God and his Ideas, but proved it also: and the Idea of a Spirit and its indiscerpibility, as well in Centre as Circumference, as well in the primary as secondary substance thereof, to be a very consistent and Congruous Notion, but before I can come to the Harmony of the macrocosm or great world, another property runs by me: that I observe to be self Motion, which must of necessity be an Attribute of something or other, for by self motion I understand nothing else but self activity, which must appertain to a subject active of itself. Now what is simplo Active of itself, can no more cease to be active then to Be; which is a sign that Matter is not Active of itself, because it is reducible to Rest:  
Which is an Argument not only that self Activity belongs to a Spirit, but that there is such a thing as a Spirit in the world, from which Activity is communicated to Matter: And indeed if Matter as Matter had Motion, nothing would hold together but Flints, Pebbles, middle Minerals, Adamants, ●rasse, Iron, Silver, Gold; yea this whole earth would suddenly melt into a thinner substance then the subtle air, or rather it never had been condensed together to this consistency we find it: But this is to Anticipate my purpose of proving, that there are spirits existing in the world, that conduct the Heavens, Stars, Planets, Men, Beasts and all manner of living Creatures in their motions, Beings and Actions, &c.  
It had been sufficient here to have asserted, That self Motion, or self Activity is as Conceivable to appertain to a spirit as body, which is plain at first sight to any man that appeals to his own faculties. Nor is it all to be scrupled at, that any thing should be allowed to move itself; because our Adversaries that say, there is nothing but Matter in the world, must of necessity( as I have intimated already) confess that this Matter moves itself, though it be very incongruous so to affirm; The congruity and possibility of self penetration in a created spirit is to be conceived, partly from the limitablenesse of the subject, and partly from the foregoing Attributes of indiscerpibility and self motion; for self penetration cannot belong to God, because it is impossible any thing should belong to him that implies imperfection, and self penetration cannot be without the lessening of the presence of that which does penetrate itself, or the implication that some parts of that essence are not so well as they may be, which is a contradiction in a Being, which is absolutely perfect. From the Attributes of indiscerpibility and self motion, to which you may add penetrability from the general Idea of a spirit, it is plain that such a spirit as we define, having the power of Motion upon the whole extent of its essence, may also determine this Motion, according to the property of its own nature: And therefore if it determine the motion of the exterior parts inward, they would return inwards the Centre of essential power; which they may easily do without resistance, the whole subject being penetrable, and without damage, it being also indiscerpible;  
From this self penetration we do not onely easily, but necessary understand self-contraction and dilatation to arise; for this self moving substance, which we call a spirit cannot penetrate itself; but it must needs therewith contract itself; nor restore itself again to its former state; but it does thereby dilate itself; so that we need not at all insist upon these terms: That power which a spirit hath to penetrate Matter we may easily understand, if we consider a spirit onely as a substance, whose immediate property is Activity. For then it is not harder to imagine this active substance to pervade this or the other part of matter, then it is to conceive the pervading or dispreading of Motion itself therein.  
The greatest difficulty is to fancy how this spirit, being so incorporeal can be able to move the matter, though it be in it, for it seems so subtle, that it will pass through, leaving no more footsteps of its being there, then the lightning does in the scabbard, though it may happily melt the sword, because it there finds resistance. But a spirit can find no resistance any where, the closest matter being easily penetrable& pervious to an incorporeal substance, the ground of this difficulty is founded upon the unreceivablenesse of any Union that can be betwixt the matter and a substance, that can so easily pass through it. For if we could but once imagine union betwixt Matter and a Spirit, the activity then of the Spirit would certainly have influence upon Matter, either for begetting or increasing, or directing the motion thereof. But notwithstanding the penetrability and easy passage of a Spirit through Matter, there is yet for all that a strong union betwixt them, and every whit as conceivable as betwixt the parts of Matter themselves, for what Glue or Cement holds the parts of hard matter in Stones and metals together, or, if you will, of what is absolutely hard, that has no pores or particles, but is one continued and perfectly homogeneous body, not onely to sense, but according to the exact Idea of Reason, what Cements holds together the parts of such a body as this? Certainly nothing but immediate Union and Rest: Now for Union there is no comparison betwixt that of matter with matter, and this of spirit with matter. For the first is onely superficial; in this latter the very inward parts are united point to point throughout; nor is there any fear it will not take hold, because it has a capacity of passing through: For if we admit an absolutely hard, solid body in the World, which let be A. in which let us conceive inward Superficies, suppose E. A. C. this Superficies, is so smooth as nothing can be conceived smother; why does not therefore the upper E. D. C. slide upon the neather part E.F.C. upon the least motion imaginable, especially E. F.C. being supposed to be held fast, whilst the other is thrust against?  
This facility therefore of one body passing upon another without any sticking, seeming as necessary to our fancy as a spirit passing through all bodies, without taking hold of them; it is plain that a firm union of spirits, and matter is very possible, though we 〈◇〉 conceive the manner thereof. And as for Rest, it is compitable also to this conjunction of Matter with Spirit, as well as of Matter with matter. For suppose the whole body A. moved with like swiftness in every part, the parts of A. then are according to that sense of rest, by which they would explain the Adhaesian of the parts of Matter one with another, truly quiescent.  
So say I that in the union of matter with the spirit, the parts of the matter receiving from the spirit, just such a velocity of motion as the spirits exerts and no more; they both rest in firm union one with another. That which comes to pass even then, when there is far less immediate Union then we speak of; For if we do but lay a piece of Gold on our hand, provided our hand be not moved with a swifter motion then it communicates to the gold, nor the gold be pushed on faster then the swiftness of our hand: The gold and hand will most certainly retain their union and go together: So natural and easy it is to conceive, how a spirit may move a body without any more perplexity, or contradiction then is found in the union and motion of the parts of matter itself.   

Chap. IV. Of the Harmony of the macrocosm or great World: Of the Order and Nature of it; how the Sun, Moon and Stars receive their Light, and the Heavens their Motions; how they are guided in their several Spheres; and how by their mutual Presence, Absence and various Meetings, the visible Heavens receive the brightness of the Spiritual world, and this Earth the brightness of the visible Heavens.  
NOw being come to behold the Harmony of the world; I say all music consisteth in voice, in sound, and hearing: sound without air cannot be audible, nor to be perceived by any sense, unless by accident; for the fight seeth it not, unless it be coloured, nor the ears unless sounding, nor the smell unless odiferous, nor the taste unless it be sapid, nor the touch unless it be could or hot, and so forth. Therefore though sound cannot be made without air, yet is not sound of the nature of air, nor air of the nature of sound; but air is the body of the life of our sensitive spirit, and is not of the nature of any sensible object, but of a more simplo and higher virtue; but it is meet that the sensitive Soul should vivify the air joined to it, and in the vivificated air, which is joined to the spirit, perceive the species of objects put forth into act, and this is done in the living air, but in a subtle and Diaphanous, the visible species, in an ordinary air the audable, in a more gross air the species of other senses are perceived.  
The Planets, Saturn, Mars, and the Moon have more of the voice then of the Harmony. Saturn hath sad, hoarse, heavy and slow words and sounds, as it were pressed to the Centre; but Mars rough, sharp, threatening great and wrathful words; the Moon observeth a mean betwixt these two; but Jupiter, Sol, Venus and Mercury does possess harmonies; yet Jupiter hath grave, constant, fixed, sweet, merry and pleasant Consorts; Sol venerable, settled, pure and sweet, with a certain grace; but Venus lascivious, luxurious, delicate, voluptuous, dissolute and fluent; Mercury hath harmonies more remiss, and various, merry and pleasant with a certain boldness.  
But the Tone of particulars and proportionated Consorts obeyeth the Nine Muses; Jupiter hath the grace of the Octave and also the Quinte, viz. the Diapason with the Diapente; Sol obtains the melody of the Octave voice, viz. Diapason; in like manner by fifteen Tones a Diap●son; Venus keepeth the grace of the quinte or Diapente. Mercury hath Diatessaron, viz. the grace of the quart. Moreover the ancients being content with four strings, as the number of Elements, accounted Mercury the Author of them, as Facius Cardanus reports, and by their base strings would resemble the Earth, by their Pachypas or middle the Water, by their Note Diezeugmenon, or Hyperboleon the Fire; by the Paranete or Synemmenon or triple the air; but afterwards Terpander the Lesbian finding out the seventh string, equalled them to the number of Planets. Moreover, they that followed the number of the Elements, did affirm, that the four kindes of music do agree to them, and also to the four humours, and did think the Dorian music to be consonant to the Water and phlegm, the phrygian to choler and Fire, the Lydian to Blood and air, the mixed Lydian to melancholy and Earth.  
Others respecting the Numbers and virtues of the Heavens, have attributed the Dorian to the Sun, the phrygian to Mars, the Lydian to Jupiter, the mixed Lydian to Saturn, the Hyphrygian to Mercury, the Hypolidian to Venus, the Hypodorian to the Moon, the Hypo mixed Lydian to the Fixed Stars. Moreover these Modes of music are referred to the Muses, and the strings to the Heavens, but not in that order as I have declared concerning the Nine Muses, amongst our numbers and Celestial souls. For Thalia hath no Harmony, although she be a beauty of Nature; therefore we ascribe her to a silent Lady that governs the Earth; but Clyo her sister with the Moon moves after the Hypodorian manner, the string Proslambanomenos or arie, Calliope and Mercury possess the Hypophrygian manner, and the Chord, Hypate Hypaton, or B. Mi. Terpsichore with Venus the Hypolydian manner, and Parahypote, Hypaton: and for Melpomene and the Dorian manner with Lycanos, Hypaton or D. Sol. Re, are applied to the Sun, Mrs. Erata with Mars keep the Phrygian fashion, and the Hypatemise, E. la, mi. Madam Euterpe, My mistress and Lady loves the Lydian music, and Pachyparemeson agree with Jupiter; Polymnia and Saturn keep the mixed Lydian manner, and Lychanos Meson D. Sol, Re, to Madam Urania and the fixed Stars, the Hypo mixed Lydian music, and the string Mese, or A, le. mi. re. are ascribed as we find them in this following Figure from the Hypothesis of Copernicus.  
Who here exactly teacheth the Revolutions of the Spheres, who beginning with the Primum Mobile, moves round in 36000. years, Saturn in 30. years, and Jupiter in 12. &c.  
 
By this Figure I find out the Harmony of the Heavens, and their distance one from another, it is, and▪ it doth salue this Phaenomena: For the space which is betwixt the Earth and the Moon, viz. an hundred twenty and six thousand Italian miles, maketh the interval of a Tone; but from the Moon to Mercury being half that space maketh half a Tone; and so much from Mercury to Venus maketh another half Tone:  
But from thence to the Sun, as it were a threefold tone and a half, and makes Diapente, but from the Moon to the Sun, maketh a twofold diatessaron, with a half: again from the Sun to Mars is the same space as from the Earth to the Moon, making a tone; from thence to Jupiter half of the same, making half a tone; so much likewise from Jupiter to Saturne, constituting an half tone, from whence to the Starry Firmament is also the space of an half tone; Therefore there is from the Sun to the fixed Stars a diatessaron distance of two tones& a half, but from the Earth a Diapason of six perfect Tones: Moreover also from the proportions of the Motions of the Planets amongst themselves, and with the eight Sphere resulteth the sweetest Harmony of all: For the proportion of the Motions of Saturne to Jupiters Motion is twofold and a half; of Jupiter to Mars a six fold proportion; of Mars to the Sun, Venus and Mercury; which in a manner finish their course in the same time, is a double proportion, their Motion to the Moon have a twelve fold proportion, but Saturns proportion to the Starry Heaven is a thousand and two hundred according to the Hypothesis of Sr. Chr. Heydon, viz. that the Heaven is moved contrary to the Primum Mobile in an hundred years one degree; therefore the proper motion of the Moon being more swift maketh a more acute sound then the Starry firmament, which is the slowest of all, and therefore causeth the more base sound;  
But by the violent motion of the Primum Mobile, is the most swift and acute sound of all; but the violent Motion of the Moon is most slow and heavy, which proportion and reciprocation of motions, yields a most pleasant Harmony; from hence there are not any Songs, Sounds, or musical Instruments, more powerful in moving mans affections, or introducing impressions, then those which are composed of Numbers, Measures, and Proportions, after the example of the Heavens; Also the Harmony of the Elements is drawn forth from their basis and Angles, as I shall speak of in order: now between Fire and air, there is a double proportion in the Basis, and one and a half in solid Angles, again in planets a double; there arising hence an Harmony of a double Diapason, and Diapente; betwixt the air and Water, the proportion in their basis is double, and one and a half; hence Diapason and Diapente, but in their Angles double: hence again Diapason.  
But between Water and Earth, the proportion in the Basis, is three fold and a third part more; from hence ariseth Diapason, Diapente, Diatessaron; but in the Angle again constituting Diapente; betwixt Earth and Fire in the Basis, the proportion is one and a half making Diapente; but in the Angles double causing Diapason, but between fire and water, air and Earth; there is scarce any Consonancy, because they have a perfect contrariety in their Qualities, but they are united by the Intermediate Element, as you shall find in the following discourse after we have proved this Hypothesis.   

Chap. V. Grounds proving the motion and harmony of the Heavens and Planets, to be by the Angels, that Rule and Conduct them, and not in their power to move themselves, or cast any light, influence, or virtue to one another.  
FIrst, I consider the transcendent Excellency of the Nature of God; who being according to the true Idea of him, an essence absolutely perfect, cannot possibly be Body, and consequently must be something incorporeal; and seeing that there is no contradiction in the Idea of a spirit in general, nor in any of those kind of spirits which I have written of;( where the Idea of God were set down amongst the rest) and that in the very Idea of him, there is contained the Reason of his existence, as you may see at large in my Temple of wisdom, about the eighth Chapter; certainly if we find any thing at all to be, we may safely conclude that he is much more For there is nothing besides him, of which one can give a reason why it is, unless we suppose him to be the Author of it.  
Wherefore though God be neither visible nor Tangible, yet his very Idea representing to our intellectual faculties the necessary reason of his existence, we are( though we had no other argument drawn from our senses) confidently to conclude, that he is the first mover and cause of all things, in this Harmonious world.  
The second Ground is the ordinary Phaenomena of nature, the most general whereof is Motion. Now it seems to me demonstrable from hence, that there is some being in the world distinct from matter. For matter being of one simplo homogenial nature,& not distinguishable by specifical differences, as the schools, it must have ever the very same essential properties, and therefore of itself it must all of it be either without motion, or else be self moving, and that in such or such a tenor or measure of motion, there being no reason imaginable, why one part of the matter should move of itself, less then another; and therefore if there be any such thing, it can only arise from external impediment; now I say, if matter be utterly devoid of Motion in itself, it is plain it has its motion from some other substance that is not matter, that is to say, a Substance Incorporeal. But if it be moved of itself, in such or such a measure, the effect here being an Emanative Effect, cannot possible fail to be wherever Matter is; especially, if there be no external impedement: And there is no impediment at all, but that the Terrestrial parts might regain an Activity very nigh equal to the Aetheriall, or rather never have lost it.  
For if the Planets had but a Dividend of all the motion which themselves and the Sun and Stars, and all the etherial matter possess( the matter of the Planets, being so little in comparison of that of the Sun, Stars and Aether) the proportion of motion that wil● fall due to them, would be exceeding much above what they have▪ for it would be as if four or five poor men in a very rich and popular City should, by giving up that estate they have, in a leveling way, get equal share with all the rest; wherefore every Planet could not fail of melting itself into little lesser, finer substance then the purest Aether, but they not doing so, it is a sign, they have not their Motion, Harmony, and Agitation, nor influence of themselves; and therefore rest content with what has extrinsically accrued to them, be it less or more.  
But the Pugnacious, to evade the stroke of our Dilemma, will make any bold shift, and though they affront their own faculties in saying so, yet they will say and must say, that the Planets, Heavens, Angels and Men are without motion of themselves, although they will say in spite of me, that part of the matter is self moving.  
But to this I Answer, that first, this Evasion of theirs is not so agreeable to experience, but so far as either our sense or reason can reach, there is the same matter every where: For consider the subtle parts of matter discoverable here below, those which for their subtlety are invisible, and for their activity wonderful; I mean those particles that cause that vehement agitation we feel in Winds. They in time loose their motion, and become of a visible vapours consistency, and turn to Clouds then to Snow or Rain, after haply to Ice itself; but then in process of time, first melted into Water, then exhaled into Vapours; after more firmly agitated, do become wind again: And that we may not think that this reciprocation into motion and rest belongs only to terrestrial particles; that the Heavens themselves be of the same matter, is apparent from the Ejections of Comets into one Vortex,( as you may red in the Methodically Learned Mathematician Mr. John Gadbury his Book of Prodigies,) and the perpetual rising of those Spots and Scum upon the face of the Sun.  
But secondly, To return what is still more pugnant: This matter that is self moved, in the impressing of motion upon other matter, either loose of its own motion, or reteyns it still entire, if the first, it may be despoiled of all its motion: and so that whose immediate nature is to Move shall Rest, the entire cause of its motion still remaining viz itself: which is a plain contradiction, if the second, no meaner an inconvenience then this will follow, that the whole world had been turned in to pure Aether by this time, if not into a perfect flamme, or at least will be in the conclusion, to the utter destruction of all corporeal Consistencies, for, that these self moving parts of matter are of a Considerable copiousness, the events does testify, they having melted almost all the world already into Suns, stars and Aether, nothing remaining but Planets and Comets to be dissolved: which all put together scarce bear so great a proportion as a Cherry to the Ball of the Earth, wherefore so potent a principle of Motion, still adding new motion to matter, and no motion once communicated, being lost( for according to the laws of motion, no body loses any more motion then it communicates to any other) it plainly follows, that either the world had been utterly burnt up ere now, or will be at the end of every seven thousand years, which is a less time to come than that which is past: let us pass to the Harmony of the Aspects of stars.   

Chap. VI. Of the Harmony of the Aspects of the Planets, and how they do transfer their received Light and virtue downward: of Intentions and Remissions by Configuration of stars: and how the Light of the stars passeth unto all parts, and the Aireall Spirits to us by them.  
I Grant that in all situations the stars sand forth their beams unto all the parts of Heaven and Earth, which they behold, as may be argued out of Sr. Christopher Heydon, in defence for Astrology and discourses by means whereof, the beams and lines of true motion in every two Stars do retain a mutual respect one to another, and so do evermore intercept some ark of Heaven, and concur at some Angle of the Earth, which may seem to make an Aspect among themselves: yet nevertheless all the ancient and modern Astronomers following nature for their guide, have heretofore regarded these few configurations only, being but five in all, namely, the Conjunction, Sextile, Quartile, and Opposition; amongst which although the first do not commonly go for an Aspect, because every Aspect is reputed a proportioned distance between two or more stars; yet nevertheless seeing a certain position of the stars in the zodiac is rather considered in this position, then any diversity of place, and that the enumeration of the Aspects ever beginneth from the Conjunction: Therefore as well in respect of this Analogy, as of the received use, it may not be secluded out of the number of Aspects, especially knowing that the beams of the stars are as well extended upward and downward as obliquely& Collatterally;& by these beams are those ideas, which originally proceed from God gradually imparted to the air, and from the air to the matter daily, by the help of the soul of the world, for the Anima Mundi hath in the fixed Stars her particular forms or Seminal Conceptions answerable to the Ideas of the Divine mind; of this you shall be better satisfied in the following discourse.  
Now if any man desire to know my reasons, why I observe these distances and Arks assigned unto the Aspects, as of more virtue then any other, surely the answer is easy, seeing nature itself every where, both in the motions and effects of the heavenly bodies, as also in other arithmetical, and geometrical respects, chiefly celebrateth these very proportions with a Singular prerogative, Nature hath as it were first alured us to observe the Aspects by special tokens or secret marks in the motion, and by them we know the Nature of the Native, in Body& Spirit.  
Agrippa speaking hereof, thinketh they were first induced hereunto by observing the several illuminations or ages of the Moon, for that when she is new, horned in her quarters, gibbosity and fullness, her forms are still changed at these proportioned spaces from the Sun.  
Besides which, it is not to be passed in silence, which others have more particularly noted, then in her annual Revolution, she is still found about the Trine of her own place in the beginning of the former year.  
Neither have other Philosophers failed to note, how Nature pointeth( as it were with a finger) particularly unto every configuration; that we might observe how the Angels Ascend& Descend,& consider the motions of the other Planets. For thus Avenroes wittily affirmeth the two inferior Planets in their stations to observe the ark proper to a square Aspect. ptolemy likewise with him as skillfully commendeth unto us the observation of the △ by the stations of the three superior planets. But above all, it cannot be considered without deep admiration, how nature hath singularly nobilitated all the Aspects in the motions of Saturn and Jupiter; for as their Conjunctions are rare, and but once in twenty years; so hath nature evermore disposed these Conjunctions in the most memorable places of the zodiac, that is onely in such signs as behold one another in an equaliter, Triangle inscribed; for between any two Conjunctions of Saturn and Jupiter, there are 19 egyptian years, 318. dayes and 13. houres, in which time those Planets are moved from the place of their Conjunction and signs, and almost three degrees, which access of three degrees is the cause why after Conjunctions, they pass from one Triplicity to another, and one Triplicity continueth 198. equal years 265. dayes( the intercalary day of every four year omitted) and ten houres. But the Revolution of all the Triplicities is finished, but onely once in 794. equal years, 339. dayes, and 16. houres, or else in 724. Julian years, 133. dayes, 16. houres; the double cometh to 1588, which number of years they are thought to have respected, that imagined the year 1588. from the birth of our Lord and Saviour Jesus Christ, would have been so fatal. From hence therefore it is, that not without cause, they are called great Conjunctions; as you will find by the great changes and cruel influence of them about the years 1663, 1664, 1665, 1666, 1667, 1668, 1669. these years are likely to be troublesone; but all lieth in the power of Almighty God; I may not tell you what shall particularly happen in the world, to France first, &c.  
They abide thus in one Triplicity almost 200. years, and not finishing all the Triplicities of the zodiac in much lesser than 800. years; not having therefore reiterated all the Triplicities eight times since the beginning of the world. Neither are the other Positions of the planets to be neglected; for if any man will take the pains to observe when Saturn and Jupiter do behold one another with a Square or Opposition Aspect, they shall evidently perceive that they still carry such a regard unto the Signs or places of their precedent Conjunctions, as ever more they irrediate the one and the other with a Sextile, Quartile, Trine or Opposition Aspects: And now this shall suffice to show how every thing receives the virtue, influence and nature of the Stars and Planets; and thus you see the reason why one herb bears a white flower and another a read, &c. The corruption of the air and Earth changes the colours and kindes of Plants, and their seminal forms; and these influences of the Stars sand down several souls of Brutes, into various bodies, &c.  
And now in a word, to confirm the same by their virtue and effects: First, The Physitians are taught by experience, that the Crisis of all sharp diseases have a notorious and most memorable sympathy with all these five configurations of the Moon, to the place of her being in the beginning of the sickness: Thus also you see the Seas themselves in their Tides to dance as it were after the motion of the Moon, while their Spring and highest floods always comes with her Conjunction and Opposition to the Sun, as their Neaps and lowest Tides do likewise respect her Quarters; and as memorable a thing it is, that the Seas in their daily flowing and ebbing upon every cost, have still a constant respect onely to such Azimuthal circles as are in a Quartile positure when the Moon passeth by them, it is more manifest then that I need to insist upon it, that the Sun itself seemeth greatly to respect the Quartile, in that he moderateth the vicissitudes of four quarters of the year by his ingress into the four equinoctial and Tropical points.  
But now to descend to other speculations more mystical then these, it is not amiss to begin with the arithmetical Observation, which the rosy Crucians make of the Number of signs agreeable to the Aspects; 1, 2. 3, 4. 6. answering in order to the Conjunction, Sextile, Quartile, Trine, and Opposition, for these numbers only, and none other, will divide the zodiac, consisting of twelve signs, for which reason, they make them the only aliquate parts of a circled. Thus also the Famous ptolemy addeth not a little to the dignity of these irradiations, when he first observed the Geometrical proportion, which the subtenses of every of these Arks do retain in power to the Diameter of a circled, as every man may red in the Quadripartite, others again, with no less subtlety, have observed, that amongst all Regular or ordinate figures that may be inscribed in a circled, though the same be infinite, there are none whose sides and Angles carry away the prerogative both at the Circumference and Center, but those whose sides and Angles are answerable to the subtenses and Arkes of their Aspects:  
For thus amongst all ordinate Plains that may be inscribed, there are two whose sides joined together have pre-eminence to take up a Semi-Circle, but only the Hexagon, Quadrate, and Aequilaterall Triangle, answering to the Sextile, Quartile, and Trine, irradiated the subtence thereof, of a Sextile Aspect, consisteth of two signs, joined to the subtence of a Trine, composed of four, being regular and aequilater, take up six signs which is a complete semicircle; in like manner the sides of a quadrate inscribed, subtending three signs, twice reckoned, do employ likewise the Mediety of a circled, and what those Figures are beforesaid to perform, either doubled or joined together, may also be truly ascribed unto the opposite aspect by itself, for that the Diametrall Line, which passeth from the place of Conjunction to the opposite point, divideth a circled into two equal parts, the like whereof cannot be found in any other inscripts. For example, the side of a Ruler Pentagon subtended 72, degr. of an Octagon, but 45. the remainder of which Arks, viz. 108 and 135. gr. are not subtended by the sides of any ordinate figure.  
We will in order show you the Harmony of Beams, and how the seminal forms, souls of Brutes, human souls, and Spirit of Nature glides down by them; Now the subtenses of these Aspects be the same with the sides of the fore-remembred inscripts, and do onely therefore take up the circumference of a circled: So it is evident, that the angles at which they concur, be the same wherewith the ordinate plains take up the whole space about the Centre; for if we consider the angle of a Sextile at the Earth, it is all one with that of an equilater triangle, consisting of 60. gr. and containeth ⅔ of a right angle, but six times ⅔ of a right angle makes four right angles; where six Sextiles equal to six equilater Triangles fill the whole space about a Point, which is equal to four right angles.  
Secondly, Every angle of a Quartile is a right angle, and all one with the angle of rectangle Quadrilator figure; wherefore four of them fill a whole space, and this is the reason that every Man, Woman, Monkey, Ape, Mare-man, Mare-maid, and all other living Creatures differ one from another; You seldom see two things of any kind in the world a like one another, that you could not know them if they stood before you; Observe how that there is nothing upon the land, but it is also in the waters, of all manner of living Creatures, the reason proceeds from the Radiation of Stars, &c but to my purpose.  
Thirdly, The angle which two Stars in a Trine make at the Centre of the world, is measured by an angle of 120. gr. and so equal to the angle of a regular Hexagon, consisting of a right angle, and of l⅓ of a right angle; and therefore taken three times maketh four right angles: Wherefore three equilater Hexagons, or three Trine Aspects, do also fill the whole space about the Centre: To which we may not improperly add the Opposite Aspect, consisting of two right angles, and therefore doubled, shall perform the like Office with the rest.  
Any other figure of many angles, however joined together at the angles, shall either want of four Angles or exceed them; for example, the angle of Pentagon containeth a right angle and l⅓ more; wherefore three such angles placed about a point, shall fall short of four right angles by ⅖ of a right angle, as on the other side; four such angles shall exceed four right Angles ⅘.  
These speculations therefore considered, it were senseless to imagine, that nature hath so many ways honoured these irradiations of the Stars in vain, and admonished us to a special regard of them by so many rare and secret Observations both in the motions of the Planets( as you heard before) and also in their effects and proportions; if they were not endued with more virtue than others; wherefore it hath no less exercised the learned Dr. Ward, Mr. Tho. Heydon, Mr. More, and Eugenius Theodidactus, to find out the reason, why these few Configurations, selected out of an infinite number, should be endued with such eminent efficacy. Neither as yet hath any reason been invented, with more applause for the probability thereof, then these proportions; The learned Knight, Sr. Christopher Heydon, demonstrates whereof, the Aspects are before shewed to consist, and they are the same which are found in Harmonical Concords.  
For which cause, it is also thought no less probable, that the light of the Stars in these proportioned distances, should powerfully affect the matter of sublunary things, then that the like Geometrical Symmetry in sounds and voices should passionately stir up the sense of the hearer. For to confess the truth, so hath the admired providence of Nature ordained throughout all her works, that where due proportion is not wanting, there she never faileth to due all her effects with such height of perfection, that the same becomes evident to the eye of every man: And from hence it is even in Artificial compositions also, as in Medicines; we know those onely to be most kind and sovereign which observe a competent symmetry or temperature of the Active and passive qualities; with good likelihood therefore, and appearance of truth do most of the learned with hobbs, Dr. Barlow of Queens, Master More, and Mr. Fisk, resolve the onely cause of this efficacy from harmonical proportion.  
And more clearly to express this similitude or affinity between the proportions of Aspects, and the like distances observed in the Musical Concords; we must understand( besides what we have said before) that all harmony whatsoever springeth originally from three such terms of numbers, as respect each other in such sort, that still their differences retain the same proportion that is found between the extremes. For example, in these three numbers 6, 4, 3.( answerable to the signs of the ☍, △,& □ configurations) here it is evident, if we compare the extremes with the mean, that two shall be the difference betwixt six●; the first and four the second, and three the third number.  
But two is double in proportion to one, therefore six the first number respecteth three, the third number with the like proportion▪ The analogy of which proportions, as is before remembered, is found to be the fountain of all music( as you heard before) rising originally from these three simplo concording distances, which by the musicans are called( as I have written before) namely, Diapente, consisting of a sesquialter proportion, as six to four; or which is all one of three to two Diatessaron of a sesquitertia, as four to three; And lastly, Diapason consisted of a double proportion, as six to three, or two to one; and is as much in value, as both the two first distances and proportions put together.  
For a Sesquilater added to a sesquitertia, according to the art of Proportions, do produce a Diapason, or double proportion; such as is found between the former extremes compared together, viz. six and three, and in like manner, by comparing the Diapason with both these his parts, that is, with the sesquialter and sesquitertia, according to the usual manner of supputating proportions, we are brought to the two other compounded, or imperfect concords, so constituting the five first and natural distances in Harmonical mixture, which afterwards, as they be diversely mixed between themselves, produce infinite variety of all kind of melody.  
After the same manner fareth it with the light and influence of Heaven: For although anciently there be but five irradiations observed, as most apt to action, namely, the ☌, ☍, △, □,& ✶; yet nevertheless there is nothing more sure, then that by the Harmonical mixture of these proportioned beams, the generation and corruption of all living things in the air, Earth, and Water, viz. Men, Beasts, Fowle, Fishes, and creeping things and Plants of this mortal world, are infinitely varied; For Children cry as soon as they are born, &c. And you see in several forms and species according to their kindes great differences; wherefore as the force of all Harmony, so likewise the effectual reason of all action in the influence of the stars, is properly deduced from the foresaid semmetry of these distances; And therefore more fully to illustrate, that the angles of the Aspects, compared between themselves, concur with these Harmonies of music, it will be no hard matter, if that which hath been often repeated before be called to mind.  
As that first, the Stars in an Opposite or Diametral Aspect are disjoined by the space of two right angles, which are measured with the Ark of six signs, or 180. degrees of circumference; and that the Trine consisting of four signs, or 120. degrees is in value one right angle and 1/ ● of a right angle: also that the Quartile taketh up one entire right angle, and is subtended with the Ark of three signs, or 90. degrees. And lastly, that the Sextile is constituted but of two signs, or 60. gr. which is ⅔ of a right angle; which being thus, if we now so compare the two right angles of the Opposition taken together with the angles of the rest of the Aspects; if either the Trine be placed between the Opposition and the Quartile, or the Quartile between the Opposition and the Sextile; you shall find either way three numbers, which admit all the laws of harmonical proportions; Sr. Christopher Heydon hath so well demonstrated this, that I need not further explain my mind; For his Hypothesis salves this Phaenomena, where to let the rest pass, as plain enough of itself, by that which is written before: You are further to note, that the Opposition compared with the Sextile, hath a triple proportion to the same, compounded of a double and sesquialter proportion, as Diapente with Diapason in music is, and so is found no simplo or perfect Aspect: but exactly answerable to B. flat; the first imperfect or compounded concord in music being a sixth from G. sol, re, ut, which nevertheless in some respects is after a sort esteemed perfect; because it useth the same division compared to D. sol, re, that the perfect concords do; For it is half a fifth, and situate in the middle between Γ ut and D. sol, re, as also the Sextile compared with the Trine is a just half thereof, which before hath been shewed in a sesquilater proportion to the Opposition, as D. sol. re is to Γ ut, and therefore exactly agreeable to a Diapente in music, which the rather I here note, because you will have some use thereof afterward in observing, how spirits or Genii slip down by other beams, not formerly observed, and these our best Astronomers and Mr. John Gadbury, Mr. Wing, mark new Aspects. And thus much shall shortly serve for the Theory or philosophical speculation of them that ascribe to the efficacy of these iradiations to the harmonical proportion, which is found between them: Wherefore seeing these Learned Gentlemen admit them into Astrology, they shall then carry the same mutual respect one towards another, which the aforesaid harmonical concords do retain between themselves, what wonder is it if nature in her operations, as well by Lights as by sounds admitted no other Symmetry, but that which is derived from these proportions, rejecting all other as irrational and discordent.  
I shall next lay down some Reasons, why the aforesaid harmonical proportions are so effectual, drawn from the Symmetry of the world, being the same that is found between the five regular bodies inscribed one within another, why in the infinite variety of sounds and lights, these only should consent most sweetly in music, sending down souls so merrily to the Moon, and from thence they come down sadly to the belly and Matrix of the Earth in prolific spirited Winds and Waters, and be effectual in the operations of nature: Neither hath any man herein endeavoured with more probability to give satisfaction unto the learned then Des carts, who having wittily laboured to demonstrate, that God in the creation of the world hath observed the same proportion in the magnitude and distance of the heavenly spheres, which is found in the regular Solides, which( as Geometry teacheth) have their original from the ordinate plains: In the end concludeth with good propability, that the Heavenly motions shall then consent sweetly, and Co-operate strongly together, when the nature of these sublunary things, endued( as he supposeth) with a sensitive or knowing faculty, apprehendeth the beams of the Stars to observe that respect in their concurrence at the Center of the Earth, which answereth unto the ordinate Plains, from whence the Regularity of these proportions is derived, as the impressed Characters of that Symmetry, which God is said to have used in the Creation of the world itself.  
So supposing, that as often as the nature of anything meeteth with these proportions, it exerciseth itself as it were by The Idea, which it always retaineth, and that in such sort, as what it doth but ordinarily and slackly at other times, it performeth now much more effectually, and as it were with extraordinary diligence: Nor( saith) Sr. Christopher Heydon) that these proportions work any thing of their own virtue, but of their ideas; for in music it is neither the sounds, neither the proportion of the concords, that work any thing of themselves, or beget any delightful humour in a man, but the Genius approaching to the Instruments of sense first, carrieth the sounds inwardly and entertaining it, there valueth their proportions: and( finding the same good and geometrical) lastly exhilirateth itself, and moveth the body, wherein it is as with an Object, wherein it taketh delight.  
I will as perspicuously as I can deliver that which myself have further considered, as the reason why these beams should be more effectual than others, to let down and  shed some secret influx of spirit; And you must know, that there is no difference between the Stars and their orbs, but that the Star is Densior pars ejusdem, and as the Stars differ one from another in motion, magnitude, colour and virtue, so likewise those parts of Heaven, not onely admit, but sand down the like variety of nature and qualities; The Conjunction and Opposition are the most potent and powerful Configurations of all others, in their union of Beams, as is evident in this figure; where you see the Beams as well incident as reflected to be united, according to Sr. Chr. Heydons Hypothesis, let A. be in Conjunction here with B. it is first manifest, that all the Beams flowing from G. and E. the points of touch in the circumference of A shall unite themselves with the Beams that are sent from B. to C; the Centre of the world: Secondly, you are also to observe, that in this case onely, the Beams onely of A. C. or B. C. coming from the Centre of the Stars, reflecteth into itself, as being onely perpendicular: Whereas those Beams which are sent from the points E. and G. make an acute angle at C. and do therefore reflect the one into the other at equal angl●s, as G. C. reflecteth from C. to E. and E. C. from C. to G. Last of all, the harmony that happeneth in Opposition, is manifest without more circumstance, where the Beams sent from the opposite points make but one streight line, as G. F. and E. H. in this Figure; except in cases where the Earth is bigger than the Star in Opposition, for there without latitude, the union of their beams must needs be hindered by interposition of the Earth; for which cause it is especially here to be remembered in the Conjunction of the two inferior Planets with the Sun: That if this happen in the Apogaeon of their Epicycles, their Conjunction shall not be of that efficacy or force, as when they are in Perigaeo; because according to the Hypothesis of L. Verulam, they being above the sun, and the sun much bigger then they; the sun shall return all their beams to themselves from the Earth; so that their union by this means shall be interrupted and frustrate.  
In like manner, in my Contemplation for help in the Configuration of the Sextile and trine; I found that which did reasonably give me contentment by discourse with Mr. Tubb the astrological Fencer, because in the concurrence of their Beams at the Earth, I found a mutual reflection of the one into the other; and so an union by reflection.  
 
The G●●ii that sand down the influences are written in the outmost circled of all, and let us now admit A. B. C. to be three Stars, A. and B. in a Sextile Configuration; A. C. in a Trine; then for so much as B. F. the Beam incident of the Sextile, falleth obliquely in respect 〈◇〉 A. F. and maketh an acute Angle therewith, it is evident to those that have any mean under●●anding in the optics, that B. F. shall reflect to C. and so be united to C. F. the incident of the Star C. which is in a Trine Configuration with A. as also C. F. shall for the same reason reflect to the Star in B. and be likewise united with B. F the incident of the Star at B. Behold here by the way, the grounds of that familiarity which Phroates the Indian Prince, noteth in these Arks of Heaven, when he considereth the Position apt for the Aphaeta of life, or the Houses of the Figure; and thus far have I pursued the Harmony and virtue, which is found in the Aspects: But when I come to consider of the Quartile, whose Beams onely cut each other ad angulos rectos, and so reflect into themselves; after much deliberation with myself, finding all aid of the optics to fail, I was forced with Severinus to say, Ingenuè fatebimur causam talis effectus nos demonstrare non posse: Id tamen uxrissimum esse tam diuturna abservatione Compertum habemus, ut ea de re dubitare puderet. Wherefore recounting with myself some of those speculations before remembered, and specially that Theorem of Archimedes, which prove the angles of th●●● extile, Quartile and Trine to be onely proportionable in taking up the Centre of the World; the more I consider thereof the more I find myself confirmed; that the mystery or secret of these Configurations, is drawn from the Elements of Spirits, and rest chiefly in this, that these onely irradiations, and those that are derived from these, are proportional unto all partile matter, and therefore more effectual.  
For that these Irradiations onely are every way proportionable is before proved, whether you respect the taking up of the circumference, the power and proportion of their subtenses unto the Diameter; or lastly, and principally, the occupying of place at the Centre of the world; which prerogatives seeing no other Arks, Subtenses or Angles do enjoy: Therefore I conclude these above all others to be proportional unto the whole system of the world; for that is truly said proportionable, which is neither defective interrupted, nor redoundant; but such are the Arkes, Subtenses and Angles of those Irradiations, and none other: Ergo, These and none other are proportionable. Now as that which is defective, and wanteth proportion, leaveth the Action frustrate, and without Effect.  
So that which on the other side offendeth in excess, must incur the contrary fault, and over charge that which either Nature or Art intendeth; whereby of necessity it will follow, that there being no defect, nor excess, but an equal and just mixture of the influence of the Stars in these irradiations; these onely shall be apt and convenient to produce agreeable effect in the matter of all sublunary things. For it fareth in these Effects, which are produced by the mixture of aetherial Fire, ideas and Anima Mundi: when their light and influence comes into the air, as with the chemical Doctors in their operations, where the defect of heat produceth nothing: as on the other side, excess doth either by sublimation, eruption, vitrification, breaking the vessel and the like, destroy the work.  
And to make it yet clearer, how the beams of any star do proportionally take up the centre of the world, whereas, in that which went before, I have only shewed, how the points of those ordinate plains, whereunto these configurations have been compared, often reiterated, do take up place; I will set forth next, how the beams of any two Stars in any of the former configurations shall take up more space, then that which is comprehended between their incidents or beams of true motion; and how by their beams, either incident reflected, or opposite, they do possess, and take up the whole centre of the world at an instant with proportionable angles, for evident demonstration whereof( as our manner is) is concerning Conjunction and Opposition( whose force rather tendeth upon union then proportion,) I need no further labour, then to refer th● Gentlemen, to the view of the last figure but one, where they may see the united beams of such Stars as are in Conjunction and Opposition to surround the center, and all elementary matter whatsoever subject unto the Actions of heaven, and the ten lights that stand upon the eternal, rich fiery Tapestry, spread under the throne of God and the ideas of his Divine Mind.  
And so for the Quartile, whose beams incident and opposite, traverse the centre of the world at four right angles viz. A F. G. G. F. I. A. F. H. and H. F. I. seeing four points of a rectangle quadrilater figure hath been before proved to employ place; I likewise need no other proof then the Gentlemen will in the last figure; consider how these four right angles move by one quartile and take up the centre of the world. But concerning the Trine or Sextile, although the like be evident enough to any of mean skill, yet nevertheless there are some other speculations which require a word or two more, for in the last figure suppose two stars A. and B. Irradiate the earth with their Sextile beams, by various Spirits or Genii according to the place of Heaven; from whence these Aspects are darted, for you shall know the Genii may vary oftener then the wind and weather, and although it be true, that by the protracting of the opposite Beam from F. to D, the centre of the whole world seemeth used with proportionable angles B. F. A. being subtended by the ark of 60. which is before declared to be the angle of an ordinate aequilater triangle, and so leaveth the outward angle B. F. I. equal to the Angle of an ordinate Hexagon, subtended hereby the ark, 120, which is the ark of a Trine; the like being also understood of the angles made by the opposite beams adverticem, yet nevertheless you are here further to consider, how the incident Beam of B. viz. B. F. reflecteth unto C. and so taketh up the whole semicircle A. B. C I. with three sextiles, viz. A.F.B. B. F. C. and C. F. I. In like manner, if you consider C. to be in a triangular Configuration with A. you see that as the opposite beam of A. viz. F. I. maketh a Sextile with the incident beam of a star at C. viz. C. F.  
So C. F. being the beam incident of the Star C. reflecteth also to the point B. and so maketh the same three Sextiles, wherewith the whole Semicircle is taken up, as is before demonstrated: Wherefore this may satisfy the indifferent, how any two stars in any of these Configurations do proportionally possess the whole Centre of the world in the same moment without reiterating the same angle: Some able Artists have added unto these former Aspects three more viz Quintile consisting of 72. degr. the Biquintile of 144. deg. and the Sesquiquadrate of 135. degr. so making eight Configurations answerable to the eight Consonant stops in a Monochord: Neither dare I for my part contradict these new additions, For having made trial as well in the speculations of the weather and meteors, as in the accidents of Nativities, I dare boldly affirm, that there have divers events and effects concurred with these new configurations, for which without these Considerations, you can find as yet no reason for this their Observation.  
For as in music there be but three perfect concords, viz. the diapason, diapente, and diatessaron: so in the Harmony of the Beams, by which the Genii come down, there are but three perfect aspects answerable to the Harmony of the Heavens, Spheres and Planets, namely the opposition, the trine,& the quartile, the sextile being accounted, and so proved, to be but an imperfect, Aspect answering exactly to B. flat, the first among the imperfect or compounded concords; wherefore considering that the first three perfect concords are found to have their perfect aspects answerable unto them, and that B flat being an imperfect aspect, this made some Gentlemen suspect that the Harmonical proportions contained in the same Monochord might also have their aspects viz. the Quintile, Biquintile, and sesquiquadrate answerable unto them; and thus have I hunted through the heavens and traced the ideas or lights of God through the Sun, and followed the Genii from their Limbus, a sphere of pure aetherial Fire, through the Moon and air to the prepared matter of the Earth, in which God hath ordained to incorporate them, and now let no man therefore take occasion to callumniate Astrology, because a Gold chain drew William lily to flatter the King of Sweden, &c. I intend not in this place to Apologize for that noble and admired Art: But to demonstrate the Harmony of the macrocosm and microcosm; thus I have past clearly through the Harmony of the beams or influence of the lights and aspects of the planets; and here I come to unite the Genius to the body, &c. but first I shall show you the differences of Genii.   

Chap. VII. Of Seminal forms, of Souls of Brutes; of the soul of Man, and how they differ in Nature one from another, and how the soul of a man differs from an Angel.  
HAving now followed the Genii to the Earth; I shall enumerate four kindes of them, viz. The {αβγδ}, or seminal forms, the souls of brutes, the human soul, and that Genius or spirit which actuates or informs the vehicles of Angels. For I look upon Angels to be as truly a compound being, consisting of Genius and Body, as that of men and brutes: Their existence I shall not now go about to prove, for I have done that already in my Book, The Temple of wisdom: My present design is to demonstrate to you the Harmony of the macrocosm,& microcosm& how the soul of the one enters into the body of the other; and the difference of Genii; and to expound or define the notion of these things, so far forth as is needful for the evincing that they are the Ideas or notions of things which imply no contradiction or impossibility in their Conception; which will be very easy for us to perform: the chief difficulty lying in that more general Idea of a Spirit, &c.  
Now this general Idea can be contracted into kindes by no other difference then such as may be called peculiar powers or properties belonging to one Spirit and excluded from another, from whence it will follow, that if we describe these several kinds of Genii by immediate and intrinsical properties, we have given as good definitions of them as any one can give of any thing in the World  
I will begin with what is most simplo, the seminal forms of things, which for the present deciding, nothing of their existence according to their {αβγδ} Possibilis, we define; a seminal form is a created spirit, organizing duly prepared matter into life, and vegetation proper to this or the other kind of Plant, it is beyond my imagination what can be excepted against this description, containing nothing but what is very coherent and intellible, for in that it is a spirit, it can move matter intrinsec●lly, or at least direct the moti●n thereof: But in that it is not an omnipotent spirit, but finite and created; its power might well be restrained to duly prepared matter, both for vital union and motion; he that hath made these particular spirits, varying their faculties of vital union according to the diversity of the preparation of matter,& so limiting the whole comprehension of them all, that none of them may be able to be vitally joined with any matter whatsoever, and the same first cause of all things, that gives them a power of uniting with, and moving of, matter duly prepared; may also set such laws to this motion, that when it lights on matter fit for it, it will produce such and such a plant, viz. it will shape the matter into such figure, colour and other properties, as we discover in them by our senses; this is the first degree of particular life in the world, if there be any purely of this degree particular; but now as Plato has somewhere noted, the essences of things are like numbers, whose species are changed by adding or taking away an unite  
Add therefore another intrincicall power to this of vegetation, viz. sensation, and it becomes the Genius of a Bruit Beast. For in truth the bare substance itself is not to be computed in explicit knowledge, it being utterly in itself unconceivable; and therefore, I will only reckon upon the powers, A subject therefore from whence is both vegetation and sensation is the general Idea of the soul of a Beast, which is distributed into a number of kindes( as you shall see in the next chapter all in order) the effect of every intrinsical power being discernible in the constant shape and properties of every distinct kind of brute creatures.  
If we add to vegetation and sensation reason properly so called, we have then a settled Idea of the Genius of man, which I shall more completely describe thus, A created spirit or Genius endued with sense and reason, and a power of organizing terrestrial Matter into human shape by vital union therewith, and herein alone, I conceive does the Genius or Soul of an angel differ,( for I take the boldness to call that soul, whatever it is, that has a power of vitally actuating the matter) differs from the Genius of a man in that the Genius of an Angel may vitally actuate an aireal or ethereal body, but cannot be born into this world in a terrestrial one.  
An angelical soul is very intelligibly described thus, A created spirit endued with reason, sensation and a power of being vitally united with, and actuating of a body of air or aether only, which power over an aëreal or ethereal body, is very easily to be understood by my Wise mans Crown, in the third Chapter; for it being there made good, that union with matter is not incompatible to a Genius, and consequently not moving of it, nor that kind of motion in a Spirit which we call contraction and dilatation; these powers if carefully considered will necessary infer the possibility of the actuation and union of an Angelical Genius, with an etherial or airy body: Plato writes of other Orders of Spirits, or immaterial Substances, as the {αβγδ} and {αβγδ}, But there being more subtlety then either usefullness or ass●●●ance in such like speculations, I shall pa●●e them over at this time; having already irrefutably made good, that there is no incongruity, nor incompossibility comprised in the Idea of a spirit, or incorporeal substance.  
But there is yet another way of inferring the same,& it is the argument of Honest Paracelsus, whereby he would conclude, that there is de facto, a substance in us distinct from matter viz. our own mind. For every real affection of property being the mode of some substance or other, and real modes being unconceivable without their subjects, he infers that, seeing we can doubt whether there be any such thing as body in the World;( by which doubting we servile Cogitation from body) there must be some other substance distinct from the body, to which cogitation belongs, but I must confess this argument will not reach home to Paracelsus his purpose, who would prove in man a substance distinct from his body; for being there may be modes common to more subjects then one, and this of Cogitation, may be pretended to be such as is compatible as well to substance corporeal as incorporeal, it may be conceived apart from either though not from both. And therefore his argument does not prove that that w●●●h does think or perceive, is a substance distinct from our body, but only that there may be such a substance, which has the power of thinking or perceiving, which yet is not a body: And this was argued before Sr. Ralph Freeman Knight, &c. by Mr. Thomas Heydon and myself, who for fashion sake would needs say something syllogistically; but truth needs no Crutches. For it being impossible that there should be any real mode, which is in no subject, and I clearly conceiving cogitation independent, for existence on corporeal substance; it is necessary, that there may be some other substance on which it may depend: which must needs be a substance incorporeal. And thus I have shewed you the differences of Genii; and now I shall demonstrate how God by his ideas gives life and virtue to all things in the world:   

Chap. VIII. How different virtues are infused into several kinds of things, by the influence of the heavens, stars and Planets.  
I Might easily decline this controversy, by pleading onely, that the entrance of the Soul into the Body, supposing her pre-existence, is as intelligible as in those other two ways, of Creation and Traduction. For how this newly Created soul is infused by God, no man knows, nor how? If it be traducted from the Parents, both their souls contribute to their making up a new one; For if there be dicision of part of the soul of the Male, in the injection of his seed into the Matrix of the Female, and part of the Female soul to join with that of the Males; besides that the decision of these parts of their souls, makes the soul a discerpible essence, it is unconceivable how these two parts should make up one soul for the Infant; A thing ridiculous at first view: But if there be no decision of any parts of the Soul, and yet the Soul of the Parent be the cause of the soul of the child, it is perfectly an act of Creation; a thing that all sober men conclude incompetable to any particular Creature. It is therefore plainly unintelligible, how any soul should pass from the Parents into the body of the seed of the Faetus, to actuate and inform it; but that all inferior bodies, are exemplified by the superior ideas or Genii: Now we define an Idea to be a form above bodies, souls, minds, and to be but one simplo, pure, immutable, indivisible, incorporeal and eternal, and that the nature of all ideas is the same.  
Now all ideas proceed from God, and are distinguished amongst themselves by some Relative consideration; least whatsoever is in the world should be but one thing without any variety, and that they agree in essence; least God should be a Compound Substance. In the second place( to be very serious) we place them in the very intelligible itself, in the soul of the world, differing the one from the other by absolute forms; so that all the ideas in God indeed are but one form; but in the Anima Mundi they are many: they are placed in the mind of all other things, whether they be joined to the body, or separated from the body, by a certain participation; and now by degrees are distinguished more and more; we place them in Nature, as certain small seed of forms infused by the ideas: And lastly, we place them in matter as shadows. Here unto may be added, that in the soul of the world, there be as many seminal forms of things, as ideas in the mind of God.  
Now again by these forms, she did in the Heavens, in the Element of Spirits above the Stars, frame to her self shapes also, and stamped upon all these some properties; on these stars therefore shapes and properties, and all virtues of inferior species, as also their properties depend; so that every species hath its celestial shape or figure that is suitable to it; from which also proceeds a wonderful power of operating, which proper gift, it receives from its own Idea, through the seminal forms of the anima mundi: For ideas are not onely essential causes of every species, but are also the causes of every virtue, which is in the species; such as have a certain and sure foundation not fortuitous nor casual, but efficacious, powerful and sufficient, doing nothing in vain.  

London, John Heydon, Nat. Anno mensae die, ho. min. 1629. Sep. 10. ♃. 9. 45. P. M. Sub. Lat. 51. 32.   
These virtues and Genii do not err in their actings, but by accident, viz. by reason of the impurity, or inequality of the matter; for upon this account, there are found things of the same species, more or less powerful, according to the purity or indisposition of the matter: For all celestial influences may be hindered by the indisposition, and insufficiency of the Matter; but I must hast the Genii to their Vehicles& then body them in a Terrestrial Idea, or a form of flesh, as followeth.  
By an Example of a Figure of Heaven, 1629. Sep. 10. 45. 9h. P.M. to find the name of my Genius, I look the places of the five Hylegians, and making projection always from the beginning of Aries,& the Letters being found out, and being joined together according to the degree ascending, make the name of my genius Malhitiriel, who had upon Earth familiarity with Elias, and many good spirits are wont to show themselves, and be associates with the souls of them, that are purified; Examples of which, there are many in sacred Writ; as Adam had familiarity with the Angel Raziel, Shem the son of Noah with Jophiel, Abraham with Zadkiel, Isaac and Jacob with Peliel, Joseph, Joshua and Daniel with Gabriel, Moses with Metattron, Elias with Malhitiriel, Tobias the younger with Raphael, David with Cerniel, Mannoah with Phadael, Job with Cenez, Plato with Cerrel; Ezekiel with Asmael, Esdras with Uriel, Solomon with Michael, Socrates with Levaniel, Gideon with Semiliel▪ &c. And the names of Genii are made by Hebrew, Greek, Chaldean, arabic, egyptian or latin letters, from the degree of the Ascendent, through each degree according to the order of signs to cast the Letters; and what letters fall into the places of the aforesaid stars found out above, and rightly joined together, make the name of a Genius; but some curious wits have conceited, that my going to school in Warwick-shire amongst my mothers friends one while, and afterwards in Devonshire amongst my Fathers friends, changes the Nature of my Genius; they are mistaken, although I have been in Italy, Spain and Turkey, and many other parts of the world, yet is my Genius not changed; For Mercury my Significator in Virgo, and Venus in Libra, give me the Nature of my Genius; and geminy will be my Ascendent: Here they object again, that it fals out, that men of a differing Nature and Fortune do oftentimes by reason of the same Ascendent and name, obtain the same Genius of the same name: Note the Position of the Heavens may differ by the Planets places; Although Elijah had the same I have from Heaven; and you must know therefore, that it must not be thought absurd, that the same Angel may be separated from any one so●l, and the same be set over more: And yet the soul after the Death of the Body wears the same name the Priest, Godfathers, Mothers and Parents consented to give the body at Baptism, as guided by God the chief Father. Now they find out an evil Genius from the Almutez of the Angle of the Twelfth House, which they call an evil spirit, casting from the degree of the falling, against the progress of the signs. And as divers men have many times the same name, so also spirits of divers Offices and natures may be noted or marked by one name, by one and the same Seal or Character, yet in a different respect; for as the Serpent doth sometimes typify Christ, and sometimes the devil, so the same names, and the same Numbers and Seals may be applied sometimes to the order of a good spirit, and sometimes to the order of a bad: And as there is A Heaven above, so there is a Heaven below; and as there are Stars above, so there are Stars below; and all that is above is also below, which makes the Harmony and agreement of the World. And this is the Figure of the Earth in which I was born; and as you may see in my rosy Crucian Infallible Axomata, how numbers work upon the soul; so you may see in my three Books which were the title of The Temple of wisdom, how these figures work upon the body, and Harmony upon the whole Animal; And there is a secret divine power in them, as there is in Herbs and Plants that Cure Diseases. Again, there are Spirits in the Earth that vivify all things upon the Earth, and there is a spirit in the water that causes the flux, and influx of the Sea; and these are the Characters of the ministering spirits, which St. Paul saith, were sent forth to them who shall be heires of salvation? And we red in Esay, The Angels of the Lord went forth, and slay in the Tent of the Assyrians One hundred eighty five thousand; And these are the sons of the oil of splendour, we red of in Zachary, who assist the Rulers of the whole Earth: And the highest place of these Orders below, are those which they call {αβγδ}, i. e. creatures of Holinesse, by the which God giveth the gift of Being. In the second place, succeed Ophanim, i.e. forms or Wheels, by the which God distinguisheth the Chaos: In the third place are Aralim, je. great, strong and mighty Angels, by the which Jehova Elohim pronounced, or Jehovah joined with He, administereth Form to the liquid Matter: In the fourth place are Hasmalim by which El, God frameth the Effigies of bodies; The fifth order is from Seraphim, by the which God Elohim Giber draweth forth the Elements; The sixth is Malachim, i.e. of Angels, by the which God Eloha produceth metals: The seventh Elohim i. e. the spirits of the Earth, by the which God Jehovah sabbath procreateth Animals: The ninth is from Cherubim, by the which God Sadai created mankind. The tenth Issim, i.e. Nobles, strong men, or blessed, by the which God Adonai bestoweth Knowledge in Nature, Reason, Philosophy and Divinity, and thus are the works of God done in Earth, as they are in Heaven Harmoniously.   

Chap. IX. How the Genii are united to their different Vehicles; Of etherial and Terrestrial Vehicles. The Duration of the Genii in their several Vehicles necessary for the understanding, how they enter into this Earthy body.  
FOr your better understanding how a pre-existent Genius may enter this Terrestrial body; there are two things to be inquired into, the diference of the Vehicles of Genii, and the cause of their union with them: The Platonists do chiefly take notice of three kindes of Vehicles, ethereal, aereal and Terrestrial; And now I shall show you how the genius is united to the body, or terrestrial Vehecle by the medium or spirit of the world; for there is nothing of such transcending virtues, which being destitute of divine assistance, is content with the Nature of itself.  
And these divine powers, which are diffused into things are Lights, Genii or ideas call them which you will: For the virtue of things depend upon these, because it is the property of the Soul to be from one matter extended into divers things; and sometimes the soul of one thing, they say goes out into another: altering it and hindering the operations of it. As the soul of fals-hearted course-natured Scolds offend the fine temper of of a delicate sweet natured Woman; and the spirits of the first sort, they say, goes into the Daws and Crows; but the second will sure inhabit the aetherial Region, the Country of God.  
And the Diamond hinders the operation of the Load-stone, that it cannot attract Iron, now seeing the soul is the first that is movable, and as they say, is moved of itself; but the body, or the matter is of itself unable, and unfit for motion, and doth much degenerate from the soul, therefore there is a more excellent medium, viz. such a one that may be as it were no body, but as it were a soul, or as it were no soul, but as it were a body: viz. by which the soul may be joined to the body; now such a Medium I conceive is the spirit of the World, viz. that which we call the Quintessence: because it is not from the four Elements, but a certain first thing, having its being above, and besides them.  
There is therefore such a kind of Spirit required to be, as it were the Medium, whereby celestial Genii are joined to gross bodies of read Earth, and bestow upon them wonderful gifts. This spirit is after the same manner in the body of the world, as a Genius is in the body of a man: For as the powers of our souls are communicated to the members of the body by the spirit, so also the virtue of the soul of the world is difused through all things by the Quintessence.  
For there is nothing found in the whole world, that hath not a spark of the virtue thereof; yet it is more, nay, most of all infused into those things which have received or taken in most of this spirit, now this spirit is received or taken in by the Rays of the Stars, so far forth as things render themselves conformable to them; by this spirit every property is conveyed into Herbs, Stones, Metals and Animals, through the Sun, Moon, Planets, and through Stars higher then the Planets: Now this spirit may be more advantageous to us, if any one knew how to separate it from the Elements; or at least to use those things chiefly, which do most abound with this spirit, for these things, in which this spirit is less drowned in a body, and less checqued by matter, do more powerfully, and perfectly act, and also more readily generate their like. For in it are all generative and seminary virtues, for which cause, some Doctors and alchemists endeavour to separate this spirit from Gold, and make the Pentarva, which is easy but very costly, but if it be rightly separated from Gold and Silver; if you shall afterwards project upon any matter of the same kind, ( i.e.) any mettall, will presently turn it into Gold or Silver, and I know how to do that, and have seen it done but we could make no more Gold, then the weight of that was, out of which we extracted the spirit. For seeing that is an extence form, and not intence, it cannot beyond its own bounds change an imperfect body into a perfect, which I deny not but may be done by another way.  
Now originally man was taken out of the great World, as woman was taken out of Man: For man was a piece of read earth: But while I contemplate this strange virtue of the spirit of the world, the power of the soul of the woman comes into my mind; in which there is no such measure or exaltednesse, that it should be able to act such Miracles, as I may so call them, rather then natural effects: I cannot but be more then usually inclinable to think that the plastic power and faculty of the soul of the Infant, or whatever accessions there may be from the imagination of the Mother, is not the adequate cause of the Formation of the Faetus; but if you think this is onely my bare word, red Orpheus, Synesius, and Zoroaster; and they will be my Authority for this Doctrine.  
If this be not enough, I will follow the method of God,& examine the nature& composition of man: You find in Genesis that God made him out of the Earth; This is a great mystery, For it is not the common Pot day, but an other thing, and that of a far better nature: He that knows the subject of the Philosophical Medicine and the Pantacaea, and other secrets, how to cure all diseases,& raise the Dead to life again, and by consequence know what destroys or preserves the temperament of man: And in man are three principles homogenial with his life, such as can restore his decays, 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 Pispots Doctors.  
To unite the soul to the body, the spirit of Nature assists this performance; so we have discovered a cause proportional to so prodigious an Effect: For we may easily conceive that the deeply impassionated fancy of the Mother snatches away the spirit of Nature into Consent, which spirit may rationally be acknowledged to have a hand in the efformation of all vital Beings in the world, and haply be the onely Agent in forming of all manner of Plants.  
In which kind, whether she exert her power in any other Elements then Earth and Water: I will conclude no further than that there may be a possibility thereof in the calmer Regions of air and Aether; To the right understanding of which conjecture, some light will offer itself, from what I have said, concerning the visibility and consistency of the Aerial Daemons, in their occursions one from another.  
But this is not the onely Argument that would move one to think that this Spirit of Nature intermeddles with the Efformation of the Faetus; for those signatures, viz. marks, moles and Scars, that are derived from the Mothers fancy, in the Act of Conception, cannot well be understood without this Hypothesis; For what can be the subject of that Signature? Not the plastic part of the soul of the Mother.  
For that it is not the Mothers soul that efforms the embryo( as Epicharmus, Cebes, Psellus and Proclus, ingeniously conjecture, from the manner of the Efformation of Birds, which is in their Eggs, distinct from the Hen, and they may aswell be Hatched without any Hen at all; a thing I have ordinarily seen both in egypt and Arabia: I have seen it also in Italy and in Barbary:) Now the embryo, for it hath yet no body, nor its Genius, for the soul; if we believe Plato and Boethius, is not yet present there. But the Spirit of Nature or medium is present every where, which is snatched into consent by the force of the Imagination of the Mother, retains the Note, and will be sure to seal it on the body of the Infant.  
For what rude inchoations the soul of the world has begun in the Matter of the Faetus, this signature is comprehended in the whole design; and after completed by the presence and operation of the Particular soul of the Infant, which co-operates comformably to the Pattern of the soul of the world, and insists in her footsteps, who having once begun any hint to an entire design; she is alike able to pursue it in any place, she being every were like, or rather the same in her self: For as our Genius, being one, yet, upon the various temper of the Spirits, exerts her self into various imaginations and conceptions; so the Genius of the world, being the same perfectly every where is engaged to exert efformative power every where alike, where the matter is exactly the same.  
Whence it had been no wonder, if those Chickens above mentioned, sometimes marked with hawks heads, had been hatched an hundred miles distant from the Hen, whose imagination was disturbed in the act of conception; because the soul of the world had begun a rude draft, which itself would as necessary pursue every where; This opinion therefore of Plato is neither irrational nor unintelligible, That the Anima Mundi interposes and insinuates into all Generations of things, while the matter is fluid and yielding, which would induce a man to believe, that she may not stand idle in the transfiguration of the Vehicles of the Genii, but assist their fancies and desires; and so help to cloath them, and attire them according to their own pleasures; or it may be sometimes against their wills, as the unweildinesse of the Mothers fancy forces upon her a monstrous birth.  
Now the soul fallen into this low and fatal condition, where she must submit to the course of Nature, and the laws of other Animals, that are generated hereon Earth, displays her self by degrees, from smaller dimensions to the Ordinary size of men, when as this faculty of contracting and dilating of themselves is in the very essence and Idea of all Spirits; as I have written in my second book of the rosy Crucian physic, cap. 3. So she does but that leisurely and naturally now, being subjected to the laws of this Terrestrial Fate,( as I have noted in the Idea of the Law) which she does, exempt from this condition suddenly and freely: Not growing by juxta— position of parts, or intromission of matter; but enlarging of her self with the body, merely by the Dilatation of her own Substance, which is one and the same always. And now I shall speak of the Harmony of mans body, how the soul fashions it.   

Chap. X. Of the Harmony of the microcosm, how the Spirit or Genius proportions the body: How the Body agrees with music, and of the measure and Number of Members in Man.  
MAn in his Original was a branch planted in God, and behold he is the most beautiful and perfectest of his works, wearing his Image yet, and is called the lesser world; Therefore he by a more perfect composition and sweet Harmony, and more sublime dignity doth contain and maintain in himself all Numbers, Measures, Weights, Motions, Elements, and all other things which are of his Composition.  
And in him, as it were, in the supreme workman-ship, all things obtain a certain high condition, beyond the ordinary consonancy, which they have in other Compounds: From hence in old time, Men did Number by their Fingers, and shewed all Numbers by them: And they seem to prove that from the very joints of mans body, all Numbers, Measures, Proportions, and Harmonies were invented and contrived,  
And according to the Measure of the body, is framed Temples, Palaces, Churches, chapels, abbeys, Houses, theatres; also Ships Guns, engines, and every kind of Artifice; and all members of Edifices and buildings, as Collumns, Chapiters, of Pillars, Basis, Buttresses, Feet of Pillars, &c. Moreover God himself taught Noah to build the ark, according to the measure of Mans body; and he made the whole fabric of the world proportionable to Mans body; therefore it is called the great World, mans body the less.  
Therefore al those who have written of the microcosm or of man, measure the body by six feet, a foot by ten degrees, every degree by five minuites; and thus we number sixty degrees, which make three hundred minuits, to the which are compared so many Geometrical Cubits; by which Moses describes the ark: For as the body of man is in length three hundred minuites, in breadth fifty, in height thirty.  
So the length of the ark was three hundred Cubits, the breadth fifty, and the height thirty; that the proportion of the length to the breadth be six fold, to the height ten fold, and the proportion of the breadth to the height about two thirds: In like manner the Measures of the Members are proportionate, and consonant both to the parts of the world, and Measures of the Archetype, and so agreeing, that there is no member in man, which hath not correspondence with some sign, Star, Intelligence, Divine name, sometimes in God himself, the Archetype; but the whole measure of the body may be turned, and proceeding from roundness, to turn and tend to it again: And the body may be measured many ways; for example, If a man be placed up right, with his feet together and his arms stretched forth, he will make a Quadrature equilateral, whose Centre is the bottom of the belly: But if on the same Centre, a circled be made, by the Crown of the Head, the Arms being let fall so far, till the end of the Fingers touch the Circumference, make as much as the Fingers ends are distant from the top of the head.  
Then they divide that circled, which was drawn from the Centre of the lower belly, into five equal parts, which do constitute a perfect Pentagon; and the heels of the Feet, having reference to the Navile, make a Triangle of equal sides; but if the heels being unmoved, the Feet be stretched forth on both sides, to the right and left, and the hands lifted up to the line of the Head, then the ends of the Fingers and Toes do make a square of equal sides, whose centre is on the Navile; as if a man stood in the midst of a Figure, and his hands made shorter by the fourteenth part of his upright stature; then the distance of his Feet having reference to the lower belly, they will make an equilateral Triangle; and the Centre being placed in his Navile, a circled being brought about, will touch the ends of the Fingers and Toes: And if the hands be lifted up as high as may be, above the Head, then the Elbows will be equal to the Crown of the Head; and if then the Feet being put together, a man stand streight, he may be put into an equilaral square brought by the extremities of the Hands and Feet.  
The Centre of this square is the Navile, which is the middle betwixt the top of the Head and the Knees; Observe the Compass of a Man under the Arm-pits contains the middle of his length, whose middle is the bottom of his breast, and from thence upward to the middle of his breast betwixt both dugs, and from the middle of his breast unto the crown of his head, on every side the fourth part: also from the bottom of his breast to the bottom of his knees, and from thence to the bottom of his ankles the fourth part of a man, the same is the lattitude of the shoulder blades, from one extreme to another, the same is the length from the elbow to the end of the lowest finger, and therefore this is called a Cubit.  
Thus we count four Cubits make the length of a man, and one Cubit the breadth, which is in the shoulder blade, but that which is in the compass one foot; now six hands breaths make a Cubit, four a foot, and four finders breadth make a hand breadth, and the whole length of a man is twenty four hand breadths, of six foot, of ninety six fingers breadths, from the bottom of his breasts to the top of his breasts, is the sixth part of his length, from the top of his breast to the top of his forehead and lower-most root of his hairs, the seventh part of his length.  
Of a strong and well set body, a foot is the sixth part of the length, but of a tall the seventh. Neither can( as Zoroaster, and Jarchas testify) the tallness of mans body exceed seven feet, the Diameter of his Compass is the same measure, as is from the hand being shut unto the inward bending of the elbow, and as that which is from the breast to both dugs, upward to the upper lip, or downward to the navel; and as that which is from the ends of the bones of the upper-most part of the breast, compassing the Gullet, and as that which is from the sole of the foot to the end of the calf of the leg, and from thence to the middle whirl bone of the knee, all these measures are coequal, and make the seventh part of the whole height.  
The head of a man from the bottom of the chin to the crown of his head, is the eighth part of his length, as also from the elbow to the end of the shoulder-blade: so great is the Diameter of the compass of a tall man; the compass of the head drawn from the top of the forehead, and the bottom of the hinder part of the head, make the first part of his whole length, so much also doth the breadth of the breasts, nine face breadth make a square well set man, and ten a tall man.  
The length of man therefore being divided into nine parts, the face from the top of the forehead to the bottom of the chin, is one, then from the bottom of the throat, or the top of the breast unto the top of the stomach is another, from thence to the navile is a third, from thence to the bottom of the thigh a forth, from thence the hip to the top of the calf of the leg makes two, from thence to the joint of the foot makes two more, all which are eight parts.  
The space from the top of the forehead to the crown of the head, and that which is from the chin to the top of the breast, and that which is from the joint of the foot, to the sole of the foot, I say these three spaces joined together make the ninth part; in breadth, the breast hath two parts, and both arms seven, but the body, which ten face breadths make, is the most exactly proportioned.  
Therefore the first part of this, is from the crown of the head to the bottom of the nose, from thence to the top of the breast, the second; and then to the top of the stomach the third; and from thence to the navile, the fourth; from thence to the privy members the fift; where is the middle of the length of man; from whence to the sole of the feet, are five other parts; which being joined to the former, make ten whole; by which every body is measured by a proportioned measure. For the face of a man from the bottom of his chin, to the top of his forehead, and bottom of the hair is the tenth part: The hand of a man from the shutting, to the end of the longest finger is also one part; also betwixt the middle of both dugs is one part, and from both to the top of the gullet is an equilaterall triangle, the lattitude of the lower part of the forehead from one ear to the other is another part: the latitude of the whole breast, viz. from the top of the breasts to the joint of the shoulder blades, is on both sides one part, which make two; the compass of the head cross-wise from the distance of the eyebrowes by the top of the forehead unto the bottom of the hinder part of the head, where the hair ends, hath also two parts; from the shoulders on the outside unto the coupling together of the joints of the Hand, and on the inside from the armpits unto the beginning of the palm of the Hand, and of the Fingers, are three parts. The compass of the Head by the middle of the Forehead hath three parts; the compass of the Girdling hath four parts in a well set man, as( saith Pomponatius) but in a thin body three parts and a half, or as much as is from the top of the breast to the bottom of the Belly, the compass of the Breast by the armpit to the Back hath five parts, viz. as much as half the whole length from the crown of the head to the knurles of the Gullet, is the thirteenth part of the whole altitude; the arms being stretched upward, the Elbow is even to the Crown of the Head.  
But now let us see how equal the other commensurations are to one the other, as much as the distance is from the chin to the top of the Breast, so great is the latitude of the Mouth, as much as is the distance betwixt the top of the breast, to the Navile, so great is the compass of the Mouth; as much as the distance is from the chin to the crown of the head, so great is the latitude of the girdling place; as is the distance from the top of the Nose to the bottom, such is the distance betwixt the chin and the throat; Also the cavity of the eyes from the place betwixt the eyebrows unto the inward corners, and the extension of the bottom of the Nose;& the distance from the bottom of the Nose to the end of the upper lip; I say these three are equal amongst themselves, and as much as from the top of the nail of the forefinger to the lowermost joint thereof; and from thence where the hand is joined to the arm on the outside, and in the inside from the top of the nail of the middle finger unto the lowermost joint, and from thence to the shutting of the hand: I say all these parts are equal amongst themselves; the greater joint of the forefinger, equals the height of the forehead; the other two to the top of the Nail, equal the Nose; from the top to the bottom, the first and the greater joint of the middle finger equal the space which is betwixt the end of the Nose to the end of the chin, and the second joint of the middle finger is as much as the distance from the bottom of the Chin to the top of the lower Lip, but the third is from the mouth to the end of the Nose, but the whole hand as much as the whole face.  
The greater joint of the Thumb is as much as the wideness of the Mouth, and as the distance betwixt the bottom of the chin and the top of the lower lip, but the lesser joint is as much as the distance betwixt the top of the lower and the end of the nose; the Nailes are half as much as those joints, which they call the nail joints, the distance betwixt the middle of the eyebrows to the outward corners of the Eyes, is as much as betwixt those corners of the Ears; the height of the Forehead, the length of the Nose, and the wideness of the Mouth are equal; also the breadth of the Hand and Foot are the same; the distance betwixt the lower part of the Ankle to the top of the Foot is the same, as that betwixt the top of the foot, and the end of the nails.  
The distance from the top of the Forehead to the place betwixt the Eyes, and from that to the end of the Nose; and from thence to the end of the Chin is the same; the Eyebrows ●oyned together, are as much as the circled of the eyes, and the half circled of the Ears equals the wideness of the mouth; whence the Circles of the eyes, Ears and Mouth opened are equal; the breadth of the Nose is as much as the length of the eye;  
And therefore the Eyes have two parts of that space, which is betwixt both extremities of the Eyes, a third part the Nose that is betwixt takes up: From the Crown of the Head to the Knees, the Navile is the middle; from the top of the Breast to the end of the Nose, the Knuckle of the Throat makes the middle; from the Crown of the Head to the bottom of the Chin, the Eyes are the middle; from the space betwixt the Eyes to the bottom of the Chin, the end of the Nose is the middle; from the end of the Nose to the bottom of the Chin, the end of the lower Lip is the middle, a third part of the same distance is the upper Lip: And all these Numbers, Measures and Weights are through manifold proportions and harmonical consents Consonant one to the other: For the Thumb is to the Wrist in a circled Measure in a double proportion and a half, for it contains it twice and a half, as five is to two.  
But the proportion of the same to the brawn of the Arm near the Shoulder is triple, the greatness of the Legs is to that of the Arm, a proportion half so much again, as of three to two. And the same proportion is of the Neck to the Leg, as of that to the Arm, the proportion of the Thigh is triple to the Arm; the proportion of the whole body to the trunk is eight and a half; from the trunk or Breast to the Legs, and from thence to the soles of the Feet, a third and a half; from the Neck to the Navile, and to the end of the trunk a double.  
The latitude of them to the latitude of the thigh is half so much again: of the head to the Neck triple, the same to the leg. The length of the Fore-head betwixt the Temples is fourfold to the height thereof; these are those measures which are every where found, by which the members of mans body according to the length, breadth, height, and circumference thereof agree amongst themselves, and also with the celestials themselves: all which measures are divided by manifold proportions, either upon them that divide, or are mixed, from whence there results a manifold Harmony.  
For a double proportion makes thrice a Diapason, four times double twice a Diapason, and Diapente; after the same manner are Elements, Qualities, Complexions, and humors proportioned. For these weights of humours and complexions are assigned to a sound and well composed man, viz. the three weights of blood, of phlegm four, of choler two, of melancholy one; that on both sides there be by order a double proportion; of the first to the third, and of the second to the fourth, a four times double proportion: but of the first to the last an eighth fold.  
Mebabel Olo puen saith, that the heart of a man in the first year hath the weight of two Drams, in the second, four; and so proportionably in the fifty year to have the weight of an hundred Drams; from which time the decreases are again reckoned to an equilibrium; which the course being ended, may return to the same limit, and not exceed the space of life by the decay of that member, by which account, of one hundred years, he circumscribed the life of man. And Empidocles and Jambicus are of the same opinion; therefore do I intend rosy Crucian Medicines in their proper places to prolong life, preserve health, keep people young, wise and virtuous, and change, alter and amend the state of the body if need require it.  
The Motions also of the Members of mens bodies answer to the motions of the spirits, that move the Spheres upon their whirling Vortices, turning and straining the Planets this way and that way, and every man hath in himself the motion of his heart, which answer to the motion of the Sun; and being diffused through the Arteries into the whole body, signifies to us, by a most sure rule, Years, Moneths, Dayes, Houres and Minuits.  
There is a certain Nerve found by the Anatomists about the middle of the Neck-pit, which being touched, doth so move all the members of the body, that every one of them move according to its proper motion: by which like touch Damabiah kim Cim, thinks the members of the world are moved by God: And there are two Veins in the Neck, which being held hard, the mans strength failes immediately, and his senses are taken away until they be loosened.  
Therefore the eternal Maker of the World, when he was to put the Soul into the Body, and into its habitation; first made a fit lodging worthy to receive it, and endows the most excellent Soul with a most beautiful Body, and then the Soul knowing its own Divinity, frames and adorns for its own habitation. Thus the People of Persia, Greece, Arabia, Italy, Spain and France, which were governed by wisemen, did make them Kings, Not of those which were most strong, wealthy, but those onely which were most proper and beautiful; for they conceived, that the Gallantry of the mind, did depend upon the excellency of the body, which such as preached into the secrets of Causes, hide in the very Majesty of Nature, were bold to assert, that there was no fault of, and no disproportion in the Body, which the 'vice and Intemperance of the mind did not follow; because it is certain, that they do increase, thrive and operate by the help one of the other: And now let us see where the soul or Genius is seated.   

Chap. XI. In what part of the body, is the chief seat of the soul; that common sense is seated somewhere in the head, a caution for the choice of the particular place thereof; that the whole brain is not it, nor any small solid particle, nor any external membrane of the brain, nor the Septem Lucidum nor the Conarion, nor that part of the spinall marrow where the Nerves are conceived to concur, but the spirits in the fourth Ventricle of the brain; that neither the soul without the spirits, nor the spirits without the presence of the Genius in the Organ, are sufficient causes of sensation; how sensation is made; how imagination, of reason and memory; and whether there be any marks in the brain, that the spirits are the immediate instrument of the Genius in memory also; and how memory arises, as also forgetfulness, how spontanious motion is performed; how we walk, sing, and play, though thinking of something else; that though the spirits be not alike every where, yet the sensiferous impression will pass to the common sensorium, that there is a heterogenity in the very s●ul her self, and what it is in her we call the root and centre, and the eye; and what the rays and branches, that the sober and allowable distribution of her into parts, is into perceptive and plastic.  
IF there be granted a Genius in the Body, that the Head is the chief Seat thereof,& place of common sense;& that no man hereafter may make any other unhappy choice in the parts of the Body, we shall now propose such Reasons, as we hope will plainly prove, that the common Sensorium must needs be in the Head; or indeed if we prove that the Heart is not the seat of common sense, nor any small solid particle, nor any external membrane of the Brain: Nor the septem Lucidum, nor the Conarium; it will follow according to this Hypothesis, that the Head is: As that out of Cornelius Agrippa, that a Nerve being tied, Sense and Motion will be preserved from the Ligature upwards to the Head, but downward they will be lost: As also that experiment of Cardanus by a Frog, whose Brain he pierced, and presently the Frog was devoid of sense and motion, and if you take the entrails out, it will skip up and down, and exercise its senses as before, which is a plain evidence, that motion and sense is derived from the ●ead; and there is now no pretence to trace any motion into a further fountain; the Heart( from whence the Nerves were conceived to branch by Dr. Culpeper, and from whence certainly the Veins and Arteries do as appears by every Anatomy) being so justly discharged from that office. To which it m●y suffice to add the consideration of those diseases, that seize upon all the Animal functions at once; such as are the Lethurgie, apoplexy, epilepsy, &c. the causes of which rosy Crucians, find in the Head, and accordingly apply Remedies; but the ordinary Doctors of physic being ignorant in these things, are the destruction and death of ma●y thousands of poor people.  
Which is a plain detection that the Seat of the soul, as much as concerns the animal faculties, is chiefly in the Head, the same may be said of frenzy, and melancholy, and such like distempers, that deprave a mans Imagination and Judgement; The rosy Crucians always conclude something amiss within the ●ranium; but the Physitians knows not where the distemper lies, being but little skilled in Nature or rosy Crucian Medicines.  
Lastly, if it were nothing but the near attendance of the outward senses on the soul, or her discerning faculty, being so fitly placed about her in the Head; this unless there were some considerable Argument to the contrary, should be sufficient to determine any one that is unprejudiced, to conclude that the seat of common Sense, Understand●ng, and command of Motion is there also.  
But now the greatest difficulty will be to define in what part thereof it is to be placed; in which, unless we will go over boldly and carelessly to work, we are to have a regard to Mecanical congruities, and not pitch upon any thing, that by the Advantage of this supposal, that there is a Soul in man, may go for possible: but to choose what is most handsome and convenient: That the whole Brain is not the seat of common sense, appears from the Wounds and Cuts, it may receive without the destruction of that faculty; For they will not take away sense and motion, unless they pierce so deep as to reach the Ventricles of the Brain, as Riverius observes.  
Nor is it in hippocrates his small solid particle; for besides, That it is not likely the Centre of perception is so Minute, it is very incougruous to place it in a body so perfectly solid, more hard then Adamant or Iron; but this Invention Aristotle has some where, which is a freak of his Petulant fancy, that has an ambition to make a blunder and confusion of hippocrates, and all other philosophers and Physitians, Metaphisical speculations, collecting some and burning others, making those that red him believe, how though the soul were nothing but matter; yet it might be incorruptible and immortal; it was not worth the while to take notice of it here in this Hypothesis, which we have demonstrated to be true, viz. That there is a soul or Genius in the body, whose Nature is material or corporeal.  
Nor are the Membranes in the Head, the common Sensorium; neither those that invelop the Brain( for they would be able then to see the Light, through the whole the trepan makes) though the party trepanned winked with his eye:( To say nothing of the conveyance of the Nerves, the Organs of external sense, that carry beyond these exterior Membranes, and therefore point to a place more inward, that must be the recipient of all their impresses) nor any internal membrane, as that which bids fairest for it, the Septem Lucidum, as being in the midst of the upper Ventricle.  
But yet if the level of motion through the external senses be accurately considered, some will shoot under, and some in a distant p●● alel, so that this membrane will not be struck with all the objects of our senses: besides that it seems odd and ridiculous, that the center of perception should be either driven out so into places, or spread into hollow convexities, as it must be supposed, if we make either the external or internal membranes of the brain the seat of common sense, the most likely place is the Conarion or the concourse of the Nerves in the fourth Ventricle of the Animal spirits there.  
Of this opinion were the brothers of the rosy across; which would not be too long to recite here. Now the Authority of these men are not rashly to be refused, neither do I find any Arguments hitherto that are valid enough to deface it; those that are recited out of Avenrois, Aristotle, Pomponatius, and Cardanius subscribed too by those learned Authors of Adenographia, and the Hydro piromagicall Art, have not in my judgement the force to ruin it, I shall repeat them and then examine them.  
The first is, that this Glandula is too little to be able to represent the Images of all that the soul has represented unto her: The second, That the external Nerves do not reach to the Glandula; and that therefore it cannot receive the impress of sensible Objects: The third, That it is placed in a place of Excrements, which would soil the species of things: The fourth, That the species of things are perceived there, where they are carried by the Nerves; but the Nerves meet about the beginning or head of the spinal marrow, a more noble and ample place then the Glandula pinealis.  
To the first, I answer, That the amplitude of that place where the Nerves meet in the spinal Marrow is not large enough to receive the distinct impresses of all the Objects the mind retains in memory: Besides, that the other parts of the Brain may serve for that purpose, as much as any of it can; for it is the Soul itself alone that is capable of retaining so distinct and perfect representations, though it may make an occasional use of some private marks it impresses in the Brain; which haply may be nothing at all like the things it would remember, nor of any considerable magnitude nor proportion to them; such as we observe in the words Arx and Atomus, where there is no correspondency of either likeness or bigness, betwixt the words and the things represented by them.  
To the second, That though there be no continuation of the Nerves to the Conarion, yet there is of spirits; which are as able to convey the impresses of Motion from exexternal sense to the Conarion, as the air and Aether the impress of the Stars unto the ●ye.  
To the third, That the Glandula is conveniently enough placed, so long as the body is sound; for no excrementitious humou●s will then overflow it or besmear it; but in such distempers wherein they do, Apoplexies, Catalepsies, or such like diseases will arise; which we see do fall out, let the seat of common sense be where it will.  
Lastly, I say, that the Nerves, when they are once got any thing far into the Brain, are devoyed of Tunicles, and be so soft and spongy, that the motion of the Spirits can play through them; and that therefore they may ray through the sides, and so continue their Motion to the Conarion, where ever their extremities may seem to tend.  
But though these Arguments do not sufficiently confute the opinion, yet I am not so wedded to it, but I can think something more unexceptionable may be found out, especially it being so much to be suspected, that all animals have not the Conarion,( as I have said in my book Elias Ashmole, Esq) made public, by the Title of, The way to bliss) That what pleased Agrippa so much in this invention, is that he conceited it such a marvellous fine instrument to beat the animal spirits into such& such pores of the Brain, a thing that I cannot at all close with: For Reasons I have given you in my Book entitled, A New Method of rosy Crucian physic; besides, that stones have been found in this Glandula, and that it is apparent, that it is environed with a Net of Veins and Arteries, which are indications, that it is a part assigned for some more inferior office: But yet I would not dismiss it without faire play.  
Wherefore that opinion of Paracelsus may warrant the other, who places also the seat of common sense in that part of the spinal marrow, where the Nerves are suspected to meet, as it is more plain and simplo, so it is more irrefutable, supposing that the soule's centre of perception( whereby she does not onely apprehended all the objects of the external senses, but does imagine Reason, and freely command and determine the spirits into what part of the body she pleases) could be conveniently seated in such dull pastry matter, as the Pyth of the Brain is, a thing, I must needs confess, that pleases not me; and therefore I will also take leave of this opinion too, and adventure to pronounce, That the chief seat of the Genius or soul, where she perceives all objects, where she Imagines, Reasons, and Invents, and from whence she commands all the parts of the body, is those purer animal spirits in the fourth Ventricle of the Brain. The proof of this is our simpathizing so sensibly with the changes of the air, which all the learned Astrologers take notice of( but flattering lying William lily is not in our Harmony;) for he knows nothing of Art, Nature, Reason, or ●hylosophy, neither doth he understand any of my Books:( And therefore without a figure, you can tell, Gentlemen, how wise he is;) As in clear air, the influences of the spirits of the Planets and Stars pierce our thoughts more purely, and make them more clear, but in cloudy, they come down more obscure& dull: So Mr. lily being ignorant of this, I have shut him out of our noble and admirable ●ociety of honest and Methodically learned Gentlemen, mathematicians, Astronomers and Astrologers, not without some scorn that he should come upon the wings of honour to us, by onely the commendations of Washer-women, Rag women and peddlers, that cry him up when Truth& all Arts& Learning cry him down: And this is the man, shut him out of doors, go thy ways, be gone. But take thy astrology or Introduction to Horaries Questions and Nativites, that Mr. Ni●h. Fisk, and Mr. John Gadbury composed, which is published in thy Name along with thee; it is useless to us, and our Harmony, it is out of Tune, no wicked Goats are admitted to our pure Concord, let us follow our way, which is by the influences, which conveys Sense, Thoughts and Passions, immediately to the soul; and they are very tenuious and delicate, and of a Nature very congenerous to the air, with which it changes so easily.  
That which makes me embrace this opinion, rather then any other is this; That first, ●his situation of the common sensorium betwixt the Head and the trunk of the Body, is most exactly convenient to receive the impresses of Objects from both, as also to impart motion to the Muscles, in both the Head and in the Body.  
And that as the heart pumps out blood perpetually to supply the whole body, with nourishment, and to keep up the bulk of this edisice for the Soul to dwell in, as also from the more subtle and agile parts thereof to replenish the Brain and Nerves with spirits, which are the immediate instrument of the soul for sense and motion; so it is plain likewise, that the main use of the Brain and Nerves, is to keep these subtle spirits from overspreading dissipation, and that the Brain with its Caverns is but one great round Nerve: as the Nerves with their invisible porosities are but so many smaller productions or slenderer prolongations of the brain.  
Now unless the very essence of the Genius reach from the Common Sensorium to the eye, there will be very great difficulty how there should be so distinct a representation of any visible object, for it is very hard to conceive, that the colours will not be confounded, and the bigness of the object diminished, and indeed that the Image will not be quiter lost before it come to the Genius, if it be only in the common Sensorium, for it is plain, and experience will demonstrate, that there is a very perfect Image of the object in the bottom of the eye, which is made by the discussation of the lines of Motion from it, thus the line A. B. which stands in roundness from the object A. C. bears against that point in the bottom of the eye in B. and the line C. D.  
 
Against the point D. whereby C. and A. are felt in their place, and in such a distance as they are in the object C. A. and so of all the lines which come from the Object C. A. into the bottom of the eye B. D. from whence the object is felt, in such a length and breadth, as it is capable of being perceived in at such a distance from the eye. And as the motion that is conveyed from A. to B. and from C. to D. is felt there: so the modification of it, whereby the objects in those parts may seem read, Yellow, Blew, ●loome, Skey-colour, Purple, Orange, Green, or any other colour, is felt there also, whence it is plain, that there will be an exquisite impression, according to all circumstances of the object, in the bottom of the eye; so that if the Genius receive it there, and convey it thence to her centre of perception entirely in the same circumstances, the representation will be complete. But if the soul be not there, but the conveyance thereof must be left to the bare laws of matter, the image will be much depraved or lost, before it can come to the Common Sensorium.  
For this motion must be propagated from B. and D. till it come to the hole E. and so pass into the obtick Nerve, to be carried into the Brain, and so to the seat of common sense: But betwixt B. and E. or D. and E. there may be the depainture of sundry colours, whence it will be necessary that F. be tinctured with the colour D. and F. G. with the Colour of both D. and F. and so of the rest of the lines drawn from the Object to the eye: so that all their colours would be blended before they come to E. Now at that harsh flexure at E where the visual line is as crooked as B. E. R. according to the experiments of reflection and refraction, the breadth or length of the object C. A. would be lost, for we must needs expect that, as it is in reflections and refractions, where the object will appear in that line, that immediately conveys the sense of it, so here it must be also; and therefore the point C. and A. must appear about Q. whence the object will shrivel up in a manner into nothing. And suppose it might appear in some tolerable latitude, for all this the brain being an opaque substance, so soon as the motion comes thither, it would be so either changed or lost, that the image could not pass the opacity of it in any splendour of entireness.  
Wherefore I do not doubt but that the Image which the Genius perceives, is that in the Eye, and not any other corporeally producted to the inside of the brain( where colour and figure would be so strangely depraved, if not quiter obliterated) I mean it is the concourse of the lucid spirits, in the bottom of the Eye, with the outward light conveyed through the humours thereof,( which is the best sense of Plato his {αβγδ} wherein the great mystery of Sight consists; as you may red at large in my new Method of Rosia Crucian physic.  
But time passes away so hastily, that we must briefly dispatch our work: I therefore in general say, That Sensation is made by the arrival of Motion from the Object to the Organ; where it is received in all the Circumstances we perceive it in, and conveyed by the virtue of the Souls presence there, assisted by her immediate instrument the spirits:( Now the Genius that enters the body, is not confined to the common sensorium, but does essentially reach all the Organs of the body, And by the continuity of the virtue of these Instruments to those in the common sensorium, the image of every object as faithfully transmitted thither.  
As for imagination, there is no question, but that function is mainly exercised in the chief seat of the soul; those purer animal spirits in the fourth Ventricle of the Brain, I speak especially of that imagination, which is most free, such as we use in erecting A●trologicall figures, and Rectifying Nativities, giving judgement eloquently upon every revolution and direction, or in projecting figures, of Geomancy: when we find out the Name of the Genius, Soul or angel of anyone, with all the various and most important encounters of this life, or such as accompany the more severe Meditations and disquisitions in rosy Crucian Medicines, Tinctures of Gold and Silver, and all manner of Colours, of precious Stones, and dissolving of Metta●ls, and Raising of dead bodies from Death to Life again: For Fasting, fresh Air, good Wine moderately,& all things that tend to a handsome supply and depuration of the spirits, make our thoughts more free, subtle and clear.  
Reason is so involved together with imagination, that we need say nothing of it apart by itself. Memory is a faculty of a more peculiar consideration; and if the pith of the Brain contribute to the functions of any power of the mind( more then by concerning the animal spirits) it is to this; but the brain should be stored with distinct Images( whether they consist of the flexures, of the supposed Fibrillae, or the orderly puncture of pores, or in a continued modifyed motion of the parts thereof; some in this manner, and others in that) is a thing I have not only said, but proved utterly impossible: If there be any Marks in it, it must be a kind of ●rachygraphie, some small spots here and there standing for the recovering to memory, a series of things that would fill, it may be, many sheets of paper to writ them at large.  
As if a man should tie a string about a friends finger to remember a business, that a whole days discourse, it may be, was but little enough to give him full instructions in. From whence it is plain that the Memory is in the Soul and not in the ●rain, and if she do make any such marks as we speak of, she having no perception of them distinct from the representation of those things, which they are to remind her of, she must not make them by any Cognitive power, but by some such as is Analogous to her plastic power, or faculties of Organizing the bodys, where she acts and perceives it not.  
But whether the Soul act thus or no upon the brain, is a matter of uncertain determination; nor can it be demonstrated by any experiment that I knew fit to make it intelligible to Lilly's Logger head, and therefore we will contain ourselves within, keeping our lights and mysteries of the Capacities of the spirits to ourselves, because they are the immediate instrument of the Soul in all her operations, and they with the Genius perform all the functions of memory that we are conscious to ourselves of.  
And therefore I shall conclude, that memory consists in this, that the soul has acquired a greater promptitude to think of this, or that phantasm, with the circumstances thereof, which we raised in her upon some occasion, which promptitude is acquired by either, the often representation of the same phantasm in her, or else by a more vived impress of it, from its No●elty, Excellency, Mischievousnes, or some such like condition, that at once will pierce the soul with an extraordinary resentment; or finally by voluntary attention, when she very carefully and on set purpose imprints, the Idea as deeply as she can into her inward sense; this promptitude to think on such an Idea will lessen in time, and be so quiter spent, that when the same Idea is represented again to the soul, she cannot tell that ever she saw it before, but before this inclination thereto be quiter gone, upon this wilderness to return into the same conception, with the circumstance●; ●he relative sense of having seen it before( which we call Memory) does necessary emerge upon a fresh representation of the Object.  
But forgetfulness arises either out of mere desuetude of thinking on such an Object, or on others that are linked in with it, in such a series as would represent it as past, and so make it a proper Object of memory; or else for that the spirits, which the soul uses in all her Functions, be not in a due temper; which may arise from over much coolnesse, or waterishnesse in the Head, to which alone hippocrates ascribes obliviousnesse.  
The last thing I am to consider is spontaneous motion, which that it is performed by the continuation of the spirits from the seat of common sense to the Muscles, which is the gross engine of Motion, is out of doubt, the manner how it is, we partly feel and see ( i.e. We find in ourselves a power, at our own pleasure, to move this, or the other member, with very great force; and that the Muscle swells, that moves the part, which is a plain indication of influx of spirits, thither directed or there guided by our mere will; a thing admirable to consider, and worth our most serious meditation, that this direction of the impress of Motion, is made by our mere Will and Imagination of doing so; we know and feel it so intimately, that we can be of nothing more sure, that there is some fluid and subtle Matter, which ordinarily we call spirits, directed into the Muscle that moves the Member, its swelling does evidence to our sight; as also the experience that moderate use of good Wine, which supplies Spirits, will make this Motion the more strong: As for the manner, whether there be any such valvalae or no in the Nerve, common to the opposite Muscles, as also in those that are proper to each, it is not material; this great privilege of our Souls directing the Motion of matter thus, is wonderful enough in either Hypothesis: but I look upon the Fibrous parts of the muscle, as the main engine of motion; which the soul moistening with that subtle liquour of the annimal spirits, makes them swell and shrink, like Lute strings in rainy weather.  
And in this chiefly consists, the notable strength of our Limbs in Spontanious motion, but for those conceived Valvalae, that experience has not found out yet, nor sufficient reason, they are to wait for admission till they bring better evidence. For the presence of the animal spirits in this fibrous flesh, and the command of the soul to move, is sufficient to salue all Phoenomena of this kind, for upon the will, conceived in the common sensorium, that part of the Soul that resides in the Muscles, by a power near a kin to that, by which she made the body, and the Organs thereof, guides the spirits into such pores and parts, as is most requisite for the showing the use of this excellent fabric.  
And in virtue of some such power as this, do we so easily walk, though we think not of it, as also breath, and sing, and play on the Lute, Gittarre or Amphorion, though our mindes be taken up with something else; for custom is another Nature; and though the animal Spirits, as being merely Corpo● cannot be capable of any habits; yet the soul, even that part thereof, that is not cognitive may, and therefore may move the body, though cogitation cease, provided the members be well replenished with spirits, whose assistance in natural motions of Animals is so great, that their Heads being taken off, their ●ody for a long time will move as before: As Domitian observes in the Flies he catched and in sulted over, which after he had executed his justice upon, would fly about, and use their Wings, a good part of an hour after they had lost their heads: which is to be imputed to the resid●nce of their soul in them still, and the entireness of the animal Spirits, not easily evapourating through their crustarious Bodies, For it is but a vulgar conceit to think, that the head being taken off, the soul must presently fly out, like a bide out of a Basket, when the lid is lifted up.  
For the whole world is as much thronged up with body as where she is; and that tie of the spirits, as yet not being lost, it is a greater engagement to her to be there than any where else. This motion therefore in the flies about July, that is so perfect and durable, I hold to be vital; but that in the parts of dismembered Creatures, that are less perfect, may be usually mechanical.  
I have now so far forth, as it is requisite for my design considered, the Nature and Functions of the Soul; and have plainly demonstrated, that she is a substance distinct from the Body, and that her very essence is spread throughout all the Organs thereof: As also that the general instrument of all her operations is the subtle spirits; which though they be not in like quantity& sincerity every where, yet they make al the body so pervious to the impresses of objects, that like lightning, they pass to the common sensorium: For it is not necessary that the medium be so fine and tenuious, as the matter where the most subtle motion begins, whence light pass through air and Water, though air alone is not sufficient for such a motion as Light, and Water almost uncapable of being the seat of the fountain thereof▪ This may serve to illustrate the passages of sense from the membranes( or in what other seat soever the Spirits are most subtle and lucid) through thicker places of the body to the very centre of perception.  
And thus have I discovered a kind of Heterogeneity in the Soul; and that she is not of the same power every where: For her centre of perception is confined to the fourth Ventricle of the Brain: And if the sensiferous motions we speak of be not faithfully conducted thither, we have no knowledge of the Object. That part therefore of the soul is to be looked upon, as most precious; and she not being an independent mass as matter is, but one part resulting from another; th●t which is the noblest is in all reason to be deemed the cause of the Rest. For which reason( as Alfid calls God, on whom all things depend, {αβγδ}) so, I think this part may be called the Root of the soul, which apprehension of our will seem the less strange, if we consider that from the highest Life, viz. The Trinity in Unity, and Unity in Trinity: There does result that which hath no life nor sense at all, viz. the stupid Matter, wherefore in very good Analogy, we may admit, that that precious part of the Soul in which resides perception, sense, and understanding, may sand forth such an essential emanation from itself, as is utterly devoid of all sense and perception, which you may call, if you will, the exterior branches of the Soul, or the rays or Beams of the Soul; if you call that nobler and diviner part the Centre, which may very well merit also the Appellation of the Eye of the Soul; all the rest of its parts being but mere darkness without it; In which, like another Cyclops, it will resemble the World we live in, whose one Eye is conspicuous to all that behold the light.  
Now next let us prescribe Medicines Chimical, or Rosia Crucian, wholesome and fit to keep the Body in health and lustiness, until the appointed time of Death, that is, when the Soul separates from it; but we will keep them together in good temper a while with these Medicines; and then after we shall teach you the Harmony and Composition of the human soul; and then conduct it to the place from whence it came.   

Chap. XII. Medicines to prolong life; to preserve health; to wax young being old; To continue young: How to change, alter and amend the state of the Body Of Aurum Potabile; Of the Pana●e● Of the Aether; Of the Pantarva: The Water of the Sun; The Water of the Moon; The Blew Tincture and the Fire; The green salt and Azure oil; Of the read Medicine; Of the Water of the colour of Gold; Of the oil of Gold: How to dissolve metals.  
IT will not be amiss to speak something in this place of the Nature and Constitution of Man, and prescribe some Medicines that may keep the Soul and body together complete One Hundred Years; to make that more plain which already hath been spoken.  
As the great World consists of three parts, the Elemental, the celestial, and the Spiritual; above all which God himself is seated in that infinite, in accessible Light, which streams from his own Nature; even so Man hath in him his Earthly Elemental parts, together with the celestial and Angelical Natures, in the centre of all which moves and shines the Divine Spirit. The Sensual, celestial, etherial part of man, is that whereby we do Move, See, Feel, Taste and smell; and have a commerce with all material objects whatsoever: It is the same in us as in Beasts, and it is derived from Heaven, where it is predominant, to all the inferior Earthy Creatures.  
In plain terms, it is part of Aninia Mundi, commonly called Anima Media; because the influences of the Divine Nature are conveyed through it to the more material parts of the Creature, with which of themselves they have no proportion. By means of this Anima Media, or the etherial Nature, man is made subject to the influence of the Stars, and is disposed of by the celestial Harmony: For this middle spirit( middle I mean between both extremes, and not that which actually unites the whole together) as well that which is in the outward heaven, as that which is in Man, is of a fruitful insinuating nature, and carried with a strong desire to multiply itself: so that the celestial form stirs up, and excites the Elemental; for this spirit is in Man, in Beasts, in Vegetables, in Minerals, and in every thing, it is the Mediate of Composition and Multiplication.  
And now ● step from the first harmonical Unity to the Serretum Tenebrarum; for here I see the Creature prevaricates; you must therefore draw the water of the Sun, and the water of the Moon, for in them is Filius solis, and Filia Lunae Coelestis, and what offices soever the two great Lunaries perform for the conservation of the great world in general: These two little Luminaries perform the like for the conservation of their small Cask or microcosm in particular. And the first Medicine I shall give you the Receipt of, it will Cure all Diseases in the Body, prolong Life, Health, Youth, wisdom, Virtue, and will alter, change and amend the state of the Body  
Recep. Limi Coelestis partes Decem Separatur Masculus à Foemina, uterque porro à Terrâ sua, phis●c● tamen& citra omnem violentiam Separata proportione debitâ harmonicâ,& vitali conjungestatimque, Anima descendentia sphaerâ pyroplastica, mortuum suum& relictum Corpus amplexu mirifico restaurabit conjuncta foveantur. Igne naturali in perfectum Matrimonium spiritus,& Corporis: procedas Artificio vulcanico-magico, quousque exaltentur in Quintam Rotam Metaphysicham. Haec est, illa, de Qua tot scribil●arunt tam pauci noverunt, Medicina.  
Now the rosy Crucians, who without controversy are the wisest of Nations, when they discourse of the generation of metals, tell us, it is performed in this manner. The Mercury or Mineral liquour( say they) is altogether could and passive, and it lies in certain earthly subterraneous caverns, but when the Sun ascends in the East, his beams and heat falling on this Hemisphere, stir up and fortify the inward heat of the Earth; thus we see in Winter weather that the outward heat of the Sun excites the inward natural warmth of our bodies, and cherisheth the blood when it is almost could and frozen.  
Now then the centrall heat of the Earth being stirred and seconded by the circumferentiall heat of the Sun, works upon the Mercury and sublimes it in a thin vapour, to the top of its Cell or Caverne; but towards Night when the Sun sets in the West, the heat of the Earth, because of the absence of that great Luminary grows weak, and the could prevails, so that the vapours of the Mercury which were formerly sublimed, are now condensed, and distil in drops to the bottom of their Caverne; but the night being spent, the Sun again comes about to the East, and sublimes the moisture, as formerly this sublimation and condensation continue so long, till the Mercury takes up the Subtle Sulphureous parts of the Earth, and is incorporated therewith; so that this sulphur coagulates the Mercury, and fixeth him at last, that he will not sublime, but lies still in a ponderous lump, and is concocted to a perfect mettall; our Mercury therefore cannot be coagulated without our sulphur: For it is water that dissolves and putrefies Earth, and Earth that thickens and putrefies water; you must therefore take the Corascen Dog, and the Bitch of armoniac, cuple them both together, and they will bring you a sky coloured Whelp, that will preserve health, &c. For out of the two first principles is produced a third Agent.  
But the Earth being the subsidence or remains of that Primitive mass, which God formed out of darkness, is therefore a feculent impure body▪ For the extractions which the Divine Spirit made were pure, Oleous, Aetheral substances, but the Crude, Phegmatick, Indigested Humours settled like lees towards the Centre; the Earth is spongy, Porous and Magnetical, of composition loose, the better to take in the several Influences of Heat, reins and Dews, for the nurture and conservation of her Products. In her is that principal 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, he is a pure celestial plastic Fire, we have astrology, Astronomy and Geomancy under our Feet; the Stars are resident with us, and abundance of Jewels and Pantarva's, Blew tinctures, Waters of the Sun and Moon, all manner of coloured Medicines and Salts, and the green Panacea, the Bl●w Fire, and Golden Water, the Azure Tincture, she is the Nurse and Receptacle of all things, for the superior Natures engulf themselves into her; what she receives this age, she discovers the next, and like a faithful Treasurer conceals no part of her accounts.  
The water hath several complexions according to the several parts of the Creature. Here below and in the circumference of all things it is volatill, crude and raw; 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 reins and Dews, in which state she makes use of it for nourishment: Somewhere it is interior, vital and celestial, exposed to the breath of the first Agent, and stirred with spiritual, eternal winds. This is that Psyche of Apulejus, and the fire of Nature is her Cupid; In the Water are hidden treasures, but so enchanted you cannot see them, for all the chest is transparent. I do now advice those Gentlemen that red me, to study Water, that they may know the Fire.  
Now Nature hath for every Seed a Vessel of her own, and all her Vessels are but several sorts of Earth, &c. The Aurum Potabile is so admirable a Medicine, that it cures the diseased very strangely, for they are healed unawares; Neither do they feel any operation; but suddenly they will be sound& in health; there are several ways to use this secret virtue of Gold, both first and last, and some of them may be communicated, but some not.  
Furthermore to Cure and keep the body in health, take these approved Medicines, to nourish and fortify your Spirits with, that which is proper to your particular infirmity, viz. The Pantarva, a universal Medicine, for some Temperatures; Filius, Solis, Caelestis, Amicus Vitae, Proper for surfeits and could Agues, for Lethargyes and dulness of Sight, Recep Ignis Vitae and Sanguis Vitae, for Distempers of stomach and Bowels, in extreme Swoonings; Stella Vitae, in all new distempers of Bowels or Belly, Coughs, shortness of Breath, passions of the Heart, Radix Vitae: the Aurum Potabile is well experienced to be wonderful helpful to women in travel, by many thousands of people, &c. the Aqua Solis and Aqua Lunae, cure mad people, the Spirit of Oranges mixed with Delicae Vitae, cures sadness and melancholy; Spirit of cinnamon, Lemons mixed with Salus Vitae are good in cases of Infectious pestilential dangers, Spirit of Angelica, Cloves and Rosemary mixed, cure the Rickets, Worms, Green-sicknesse, Mother-fits; Spirit of balm, Saffron, Mint, and Medulla Vitae, for wastings and weakness; Spirit of Clary and Nutmeggs, the Panacea and Succus Vitae, cures the Convulsion, Palsy and falling-sickness, &c. Spiritus Mellis and Luna Potabile, cure the dropsy, leprosy Gout, scurvy, Spleen, Wind, gravel: Adjutrix Vitae, cures all distempers of the stomach and Bowels, and causeth appetite and disgesture: But there are many counterfeit Waters sold by these names, and false Medicines made by those who understand not natural things, nor their generation, and these fill frail bodies full of filthy diseases: To begin then to learn how to make the true medicines that will innoxiously and faithfully cure all diseases incident to bodies, you are to know in the first place that generation is twofold, 

Ordinary,  
and Extraordinary.    
Extraordinary generation is that, by which an unlike thing is generated out of an unlike; as Mice are generated out of dung, and ●nakes by putrefaction by the Sun; this Generation is termed in the Schools, equivocal.  
The ordinary is that, by which a like thing begets his like, as when a man begets a man child, and a lion a lion; this in the Schools is termed extrajudicial, this generation with the method and the means of it; I shall include briefly thus, every thing generated or begotten, is generated and born of his own specifi● seed, and in his proper Matrix.  
Before any perfect thing can be generated, the seed must necessary putrifie, and then be nourished.  
The seed then putrefies, when a salt of the same nature with it, dissolved in a convenient liquour, doth by the assistance of a gentle heat penetrate, analize and sacrify the substance of the seed, that the included spirit may out of its subject matter, form a convenient habitation or body for itself; in which it may perform the Offices of natural Propagation and seminal Multiplication.  
The Humour or liquour which serves for putrefaction must be proportionable to that body which is to be putrefied; the heat which promotes this putrefaction, must be so mild and temperate, that the liquour in which the resolving Salt lieth, may remain still in and about the matter, and not be laved or evaporated from it; the body putrefying, must not be removed out of that Matrix, in which the putrefaction was begun, until that which is intended be fully perfected; the more pure the Matrix is, the thing generated is by so much the more perfect and sound; that Matrix is onely convenient and adapted to Generation, which permits an easy entrance to the seed.  
Our saltpeter is a most white incombustable body, and a gummie. Aereal Nature; it is so unctuous and aireal, it will not generate nor mingle with our due: I have for trial taken it into its gross, and putting it in a quart of Rain distilled: I digested these two without any other third thing, for a full fortnights time; but they would never mix, the Nitre( notwithstanding many long and violent agitations of the glass) keeping still a part, in the form of Butter or oil; more white then Snow: It is indeed of wonderful virtue alone, &c. Bodies or substances which are generated of air, retain the first complexion of their Parent: Yet I have seen Water turned into a blood'red colour, without any other thing; and I know how to do it, but I may not teach these things: Now out of that body which is either corrupted or destroyed by strange or extracious natures; or whose spermatic Vessels, are by some violence maimed or cut off, no seed can be had: That body which is preserved or sustained by one simplo kind of Nutriment; is far more perfect and durable, and yields more sound and prolifick seed, than that which is nourished with many and different kindes of Nutriment; by these Rules you may know how to digest, to dissolve, to putrifi●, to generate, to separate the impure from the pure, and so to come by most perfect Medicines; but you must follow the method of my rosy Crucian physic, lib. 2. chap 10. you know not all nature doth. And verily, so great& precious a blessing these are, that God never imparts them to any fraudulent Montebanks, nor to Tyrants, nor to any impure lascivious Persons, nor to the Effeminate and Idle, nor to Gluttons, nor Usurers, nor to any worshippers of Mammon; but in all Ages, the Pious, the Charitable, the Liberal, the Meek, the Patient and Indefatigable Spirit, who was a diligent observer and admirer of his marvellous works found out: For, 
The greedy Cheat with impure hands may not,  
Attempt these Arts, nor are they ever got  
By the unlearned and rude; The Vicious mind  
To lust and softness given, it strikes stark blind;  
So the sly wandring factor, &c.  And again, 
But the Sage, Pious man, who still adores,  
And loves his Maker, and his love implores,  
Who ever joys to search the secret cause,  
And series of his works, their love and laws,  
Let him draw near, and joining will with strength  
Study this Art in all her depth and length:  
Then grave experience shall his Comfort be,  
skilled in large Nature's in most mystery;  
The knots and doubts his busy course and care▪  
Will oft disturb, till time the truth declares  
And stable patience( through all trials past)  
Brings the glad end, and long hoped for at last.   
Behold all you Medicasters, who hate and persecute these Divine sciences Astrology, Geomancy, and chemistry, give ear O you Doctors that darken counsel by words without knowledge; gird up your loins like men, for I will demand of you, and answer you me; With what confidence can you profess yourselves to be Physitians, seeing that all physic or Medicines are without astrology, Geomancy and chemistry imperfect? By the first of these we understand, from whence the disease came, and what Medicine is proper for the Patient at certain times? To Cure him according to his Temperature, which we find by the second, and how long the sickness will continue? And the third supplies us out of the light of Nature, with convenient means,( and particular Natures to separate the impure from the pure) and will teach you by the first how to heal all Diseases of the Macrocosmical substances, and afterwards by examples and experiments deduced from those exterior Cures, will show us the right and infallible Cure of all Diseases in our own bodies? He that knows not how to heal and purge metals? How can he restore the decayed or weakened radical balsam in Man? and excite it by comfortable and concordant medicines to perform perfectly all his appointed Functions, which must necessary be put into action, before any disease can be expelled? He that knows not what it is in Antimony which purgeth Gold, how can he come by an effectual and wholesome Medicine, that will purge and cast out these extrarious peccant causes, and humours that afflict and destroy the body of man? He that knows not how to fix arsenic, to take away the corrosive nature of sublimate, to coagulate Sulphurous spirits, and by a convenient specifical medium to break and analize stones in the greater world, will never in the body of man alloy and tame the Arsenicall spirits of the Microcosmic salt; nor take quiter away the venomous indisposition of the Sulphur, nor dissolve the ston in the Bladder, and drive it out being dissolved? It is a noble, safe and pious course, to examine and try the force and virtue of Medicines upon the Macrocosmical substances, before we apply them to our fellow Creatures, and the rare fabric of Man: And yet there is none of these medicines but is so easy and cheap to be made, that a fine chemical Lady in the making Sack-possets and Sugarsops may practise them, and red advice to a Daughter, without disturbing her fancy.  
The sky coloured Water, is that in which the Azure tincture is extremely predominant, but with much light and brightness this strange liquour, if the Sun shine on it at Noon, will attract the beams or splendour to itself, in which they will sink downward, as if Coagulated with the heat, but reflecteth to the eyes of the beholders, a most beautiful Rain-bow.  
Take the air of the Fire of our little invisible World. For being prepared, it produceth noble effects, Youth, wisdom, and Vertue, it will raise the dead, and wheresoever it appears, it is an infallible sign of life, as you see in the Spring time, when all things are green, the sight of it is cheerful, and refreshing, beyond all imagination, it comes out of the Heavenly earth, for the sapphire doth spermatize, and injects her tinctures into the Aether, where they are carried and manifested to the eye. This sapphire is equal of her self to the whole compound, for she is threefold, or hath in her three several essences:  
The ston Synochitis brings the bearer acquainted with Angels and Spirits, the ston Anachitis makes the Images of the gods appear, the Ennectis put under them, that Dream causeth Oracles; there is a certain virtue in the Loadstone, by which it attracts Iron; Rhubarb expels choler; the oil of that stinking loathsome weed Tobacco cures all manner of Wounds, but the smoke of it, is worse than any thing in the world: The rosy Crucians have invented universal Magnetic medicines for fevers, which being put into the Urine of a sick Patient, the quantity of a few drops will sympathetically work the same operation in the Cure of the fever, as the weapon salue does upon the wound.  
And there are Medicines with which men may prolong their lives for ever, they say, raise dead Bodies to life again; but it is not lawful to speak and teach these things to any man: Because, whereas he has but a short time to live, yet he studies mischief with all his might, and attempt all manner of wickedness: If he should be sure of a very long life, he would not spare God himself.  
Were it not good, that we needed not to care, nor fear Hunger, Poverty, sickness and Age,& that we could always live so, as if we lived had from the beginning of the world; and moreover, as we should still live to the end thereof; And dwell in one place, that neither the people which dwell beyond the River Ganges in the Indies could hid any thing, nor those which live in Peru might be able to keep secret their Counsels from you.  
What think you of one only Book in which you may red, Understand and Remember, all that, which in all other Books,( which heretofore have been, and are now, and hereafter shall come out) hath been, is, and shall be learned and found out of them? How pleasant were it, if we could so sing, that instead of stony Rocks, we could draw to us Pearls and precious Stones? instead of wild Beasts, Angels and Genii; and instead of hellish Pluto, move the mighty Princes of the world: I could tell you more, for I have known some Sciences, which you have never heard of, nor your Fathers before you; but I am drawing off the stage in all hast, and returning to my first solitudes, my discourse shall be therefore very short, and like the echoes last syllables, imperfect, I intend it onely for a hint, not a full light, but a glance, and you must improve it for your better satisfaction.   

Chap. XIII. How the Soul or Genius being united to the body continues in Harmony with it: A Comparison betwixt the soul in the Body, and the Aerial Genii.  
LEt us now convey the Soul to the place from whence it came; for all is vanity under the Sun, therefore we must first seek the kingdom of God, &c.  
O God, my life! whose Essence man  
Is no way fit to know, or scan;  
But should approach thy Court a Guest  
In thoughts more low, than his request.  
When I consider, how I stray  
Me thinks 'tis pride in me to pray,  
How dare I speak to Heaven, not fear  
In all my sins to court thy ear,  
But as I look on Woonts that lurk  
In blind entrenchments, and there work  
Their own dark Prisons to repair,  
Heaving the Earth to take in air:  
So view my fettered Soul, that must  
Struggle with this her load of Dust  
Meet her address, and add one Ray,  
To this mew'd parcel of thy Day  
Shee would though here imprisoned, 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.  
Having thus discovered the Primitive supernatural part of the Creation, how the Spirits and Angels descend into the spheres, and give life, light and influence to the Planets, and their descent of darting of Genii to man, beast and every living Creature; The Harmony of the Heavens, and the Harmony of mans body: I should be in a readiness to treat of the souls separation from it, did I not think myself obliged first to speak of the Harmony of the Soul; For as the Harmony of the body consists of a due measure and proportion of the members; so the Consonancy of the mind of a due temperament, and proportion of its virtues and Operations which are Concupiscible, Irascible and Reason, which are so proportioned together.  
For Reason to Concupiscence hath the proportion Diapason, but to Anger Diatessaron; and I●ascible to Concupiscible hath the proportion Diapente: When therefore the best proportioned Soul is joined to the best proportioned body, it is manifest, that such a man also hath received a most happy lot in the distribution of gifts, For as much as the soul agrees with the body, in the disposition of Naturals, which agreement indeed is most hide, yet after some manner shadowed to us by the wise.  
But to hasten to the Harmony of the Soul, we must inquire into it by those mediums by which it passeth to us ( i.e.) by celestial bodies and spheres, knowing therefore what are the powers of the soul, to which the Planets answer, we shall by those things, which have been spoken of before, the more easily know their agreements amongst themselves; For the Moon governs the Powers of Increasing and Decreasing; the phantasy and wits depends on Mercury, the Concupiscible virtue on Venus, the Vital on the Sun; the Irascible on Mars; the Natural on Jupiter; the Receptive on Saturn; but the Will as the primum mobile, and the guide of all these powers at pleasure, being joined with the superior intellect, is always tending to good; which intellect indeed doth always show a pathway to the Will, as a Candle to the Eye; but it moves not itself, but is the mistress of her own operation, whence it is called free-will; and although it always tends to good, as an object suitable to itself; yet sometimes being blinded with error, the animal power forcing it, it chooseth evil believing it to be good.  
Therefore Will is defined to be a faculty of the intellect and Will, whereby good is chosen by the help of Grace, and evil not assisting; Grace therefore which Divines call Charity, or infused love, is in the Will, as a first Mover, which being absent, the whole consent fals into dissonancy; Moreover, the soul answers to the Earth by sense, to the Water by Imagination, to the air by Reason, to the Heaven by the Intellect, and the soul goes out into a Harmony of them according, as these are tempered in a mortal body.  
The wise Plato knowing that the Harmonious dispositions of bodies and souls are divers, according to the diversity of the complexions of men, did not in vain use musical sounds and singings, as to confirm the Health of the body, and restore it being lost. So to bring the mind to wholesome manners, until they make a man suitable to the celestial Harmony, and make him wholly celestial; moreover there is nothing more efficacious to drive away evil spirits then musical Harmony( for they being fallen from the celestial Harmony, cannot endure any true consent, as being an Enemy to them, but fly from it: bodies being but thick clouds to Souls, and there is no more difference betwixt a soul and an Aereal Genius, then there is betwixt a Sword in the scabbard and one out of it▪ and that a soul is but a Genius in the body, and a Genius a soul out of the body, yet the soul follows the temperature of the body, and is corrupted and rusted in it.   

Chap. XIV. How the soul separates from the body; and is not stopped in the dead corps, as some would have it? how she can get out of the body, that her Union with her Aerial Vehicle may be very sudden as it were in a moment? how the soul may be loosened and leave the body, and yet return to it again by ointments: that souls departed communicate dreams. Apparitions of bodies and unbodied Genii, Of Cap. Lap& Dr. Nic Culpeper appearing after death; How natural and Ordinary it is for Genii to appear? Reasons to persuade the unprejudiced that ordinarily those apparitions that bear the shape and person of the deceased, are indeed the souls of them: That the soul is capable of an airy and etherial body, as well as a original; and also of sense, pain, pleasure; Of the genius power of changing the temper: Of her Aereal Vehicle, and the shape thereof; That the vehicles of Genii have as much of soled corporeal substance in them as the bodies of them: That the natural abode of souls departed after death is the air: How Daemons and separate Genii hear and see us at a vast distance, and whence it is that though they may so easily hear or see us, we may neither hear nor see them; Of the Touch, Smell, Taste, and Nourishment of Genii; How they are visible one to another: That they converse in a human shape the better sort of them; the base in Bestial; of the Igneous splendours of Genii; How they are made; That the external beauty of the Genii is according to the degree of the inward virtue of their minds? How Ghosts entertain one another in the other world; of their conferences P●ilosophicall and political; Of their Religious exercises; Of the pastimes and recreations of the better sort; Whence the Aireal Genii have their food; Of the food and feastings of the better sort of Genii.  
COncerning the actual and local separation of the soul from the Body, it is manifest to be understood of this original Body, for to be in such a separate State, as to be where Body or Matter is, is to be out of the world: The whole universe being so thick set with Matter, or body, that there is not to be found the least vacuity therein. The Question therfore is only, whether upon death the soul can pass from the Corps into some other place; Belen and Salmanaz seem, to arrest her there by that general Law of Nature, termed the Law of immortality, whereby every thing is to continue in the same Condition it once was in, till something else change it; but the application of this Law, is very grossly unjust in this Case.  
Mr. own and some other of the Presbyter Priests, wonder how the Soul can get out of the Body, being imprisoned and locked up in so close a Castle. But these seem to forget both the nature of the soul, with the tenuity of her Vehicle, and also the Anatomy of the body; for considering the Nature of the soul her self, and of matter which is a like penetrable every where, the Genius can pass through solid Iron and Marble, as well as through the soft air and Aether, so that the thickness of the body is no impediment to her; besides her Astreall Vehicles is of that tenuity, that itself can as easily pass the smallest pores of the body, as the light does glass, or the lightning the scabbard of a sword without tearing or scorching of it; and lastly whether we look upon that principal seat of the plastic power the heart, or that of perception the brain: when a Man dyes, the soul may collect her self, and the small residue of Spirits( that may haply serve her in the inchoation of her new Vehicle) either in the heart; whence is an easy passage into the Lungs, and so out of the mouth, or else in●o the head, out of which there are more doors open then I will stand to number. These things are very imaginable, though as invisible as the air, in whose element they are transacted.  
How the soul may live and act separate from the body, may be easily understood out of what has been spoken, but that she does, de facto, there are but two ways to prove it, the one by the testimony of History, the other by Reason; that of History is either of Persons perfectly dead, or of those that have been subject to Ecstasies, or rather to that height thereof, which is more properly called {αβγδ}, when the soul does really leave the body, and yet return again; Of this latter sort are the rosy Crucians, who Anoint their heads {αβγδ}, with a Gummy Medicine made of the oil of Ravens, swallows, Aether, Gold, Hony, Salt, Mercury, &c. and this would loosen the soul and quit it from the body, and carry it up and down through the world, and show it all things, whilst the body, lies Steaming and sweeting, as if it were Purged with fire, &c.  
But the passing of the soul out of the body in sleep, or ecstasy, may be sometimes a certain disease, as well as that of the {αβγδ}, those that walk in their sleep▪ Now if it should happen that some such distemper should arise in the body, as would very much change the vital cognity thereof for a time; and in this Paroxcisme that other disease of the Noctambuli should surprise the party; his imagination driving him to Walk to this or that place, his Soul may very easily be conceived in this loosened condition it lies in, to be able to leave the body, and pass in the air, as other inhabitants of that Element do, and act the part of separate Spirits, and exercise such functions of the perceptive faculty, as they do that are quiter released from terrestrial matter; Only here is the difference, that that Damp in the body that loosened the Union of the soul being spent, the soul by that natural magic I have used to discourse of in my New Method of rosy Crutian physic, will certainly return to the body, and unite with it again as firm as ever, but no men but rosy Crucians can pass out of their bodies, when they please.  
The Example of the other sort, viz of the appearing of the Ghosts of Men after death, are so numerous and frequent in all mens ●o●●●s, that it may seem superfluous to particularize in any, This appearing is either by dreams or open visions, in Dreams as that which happened {αβγδ}, to Julia the Queen; to whom an armed Knight suggested in her sleep, the death of Appolonius Tyaneus, and the coming again of her enchanted Servant Leonides the Second, her dearly beloved; and it came to pass,  
I will adjoin only three examples or four of Visions, which are ordinarily called apparitions of the Dead, as that of Nero( who after the Murdering of his Mother: was haunted with Daemons, and Otho was pulled out of his bed by the Ghost of Galba: And a Maid that lived in the house with my Mother, one night was pulled out of her bed by one John Stringer, that a little before was killed by one Richard Evens, who loved this maid as well as he, and the maid, notwithstanding three doors being locked fast, had the right side of her hair and headcloaths clean shaved or cut away.  
Such instances as these are infinite, I heard wonderful delightful music in the Air 100. miles from any Land, upon the twelfth of June, 1650. Afterwards a gentleman in our ●hip being a sleep at noon in the Cabin, was called for by a voice from the shore, which hayl'd our ship, few of us took notice of his Name; and was twice called for before any of our men could remember we had any such man aboard; at last he was waked and came upon the deck, and gave a sign that he attended to the Voice; but after giving express attention, a clear and distinct voice was heard from the shore; which was the desert iceland of Chrisly in Turkey, uttering these words; Edward Walford, your Master Nicholas Sheldon is here, when you come into Italy ship speedily home, for your Mistress wishes for you: At his return he found all this to be truth, for his Master dyed about the hour of that day he heard the Voice.  
And my Father Francis Heydon with one Mr. Blackmore in the year 1644. beholded the hand of Almighty God, with a sword drawn and shaking it over the West, it appeared wonderful glorious with part of the Arm, very fearful and furious, it was in its motion striking every way all that night, and a few dayes after they heard Essex and his Army were routed by the Angel of Almighty God: for so they concluded, Rebellion was punished.  
And one Captain Lap being merry at our house,  told my Father and Mother, he would never see them more until the King came to his throne again; and then he would requited their loves to him, if he lived, and if he dyed, yet he would come and sound a Trumpet unto them; which in truth he did at a garden door, and then they remembered his words, and thought he was dead, as suddenly after they heard.  
Another Example is of Mr. Doctor Nich. Culpeper, whose Ghost appeared to his widow, Alice Culpeper, and spake to her, in the lively Image of his deceased body, bidding her vindicate him, for he was abused by some Bookesellers; He appeared to a fellow in his house, name, Thomas Harrington, and gave him a paper, which is now published, wearing the title of Mr. Culpepers Ghost, giving seasonable advice to the Lovers of his Writings, and ●old by Peter coal, in Corn-hill, near the Royal Exchange, London; these Apparitions are really the souls of the Deceased, and no Devils, as some fond conceive, as you may red in the Book.  
Now the Genius in her Aerial Vehicle is capable of sense properly so called, and consequently of pleasure and pain; for there is a necessity of the resulting of sense from vital union of the Genius with any body whatsoever; and we may remember, that the immediate instrument of sense, even in the earthly body, are the spirits; so that there can be no doubt of this Truth. And pleasure and pain being proper modifications of sense, and there being no body but what is passable, it is evident that these Vehicles of air are subject to pain as well as pleasure, in this Region, where ill things are to be met with as well as good.  
And there is as much matter or body in one consistency as another; As for example, There is as much matter in a Cup of air, as in the same Cup filled with Water, and as much in this Cup of Water, as if it were filled with led or Quicksilver, which I take notice of here, that I may free the imagination of men from that ordinary and Idotick misapprehension, which they entertain of Spirits that appear; as if they were as evavid and devoid of substance, as the very shadows of our bodies, cast against a Wall, or our Images reflected from a River or Looking-glasse, and therefore from this error, have given them names accordingly, calling the Ghosts of men that present themselves to them. {αβγδ} & Umbrae, Images and Shades. The which, the more visible they are, they think them the more substantial, fancying that the air is so condensed, that there is not onely more of it, but also that simplo there is more matter or substance, when it appears thus visible, then there was in the same space before: And therefore they must needs conceit that death reduces us to a pitiful thin pittance of being; that our Substance is in a manner lost, and nothing but a tenuous reek remains, no more in proportion to us, then what a sweeting Horse leaves behind him, when he Gallops by in a frosty morning; which certainly must be a very lamentable consideration to such as love this thick and plump body, and are pleased to consider how many pounds they out-weighed their neighbour the last time they were put in the balance together.  
But if a kind of dubious transparency will demonstrate the deficiency of corporeal substance, a Pillar of crystal will have less thereof, then one of Tobacco smoke; which though it may be so doubtful and evanid an object to the Eye, if we try it by the hand, it will prove exceeding solid: As also these Ghosts, Genii, or unbodied Souls, call them which you will, that are said to appear in this manner, have proved to them that have touched them, or have been touched by them. For it is a thing ridiculous and unworthy of an Astronomer, Astrologer, Geomancer or philosopher to judge the measure of corporeal matter, by what it seems to our sight; for so air would be nothing at all; or what it is to our handling, or weighing of it; for so indeed a Cup of Quickesilver would seem to have infinitely more matter in it, then one filled with air onely, and a vessel of Water less when it is plunged under the Water in the River, then when it is carried in the air; but we are to remember, that let matter be of what consistency it will, as thin& pure as the flamme of a Candle; there is not less of corporeal Substance therein, than there is in the same dimensions of Silver, led or Gold.  
Seeing it s demostrated that Genii have solid bodies, and the place of the Soul or Genius abode is the air, and the Vehicles of the Genii or Souls deceased is the air; nor can the Souls Vehicle be incommodated by storms of wind; and yet Rain, hail, Snow and Thunder will incommodate her less: For they pass as they do through other parts of the air which close again immediately, and leave neither wound nor scar behind them: Wherefore all these Meteors Mr. John Gadbury speaks of, may in their mediocrity be a pleasure to her and refreshment; and in their excess no long pain, nor in their highest rage any destruction of Life at all: From whence we may safely conclude, that not onely the upper Region, but this lower also, may be inhabited both by the deceased Souls of Men and by Daemons. And though we cannot see these Aerial Spirits, yet they may not miss of seeing us; and that it may be, from a mighty distance, if they can transform their Vehicle, or the Organ of sight, into some such advantageous Figure, as is wrought in Dioptick Glasses, which power will infinitely exceed the contracting and dilating of the pupil of our Eye; which yet is a weaker and more defectitious attempt towards so high a privilege as we speak off; which notwithstanding may seem very possible in spirits, the same may be said of their hearing: For the same principle may enable them to shape themselves Organs, for the receiving of sounds, of greater Art and Excellency, than the most accurate acconstick we red of, or can excogitate: Wherefore it is a very childish mistake to think that because we do not every day see the shape, nor hear the discourse of Spirits, that they neither hear nor see us: For soft bodies are impressible by hard ones, but not on the contrary; as melted wax will receive the signature of the seal, but the seal is not at all impressed upon by the Wax. And so solid a body will stop the course of air, but the air will not stop the course of a solid body, and every inconsiderable terrestrial consistency will reflect light, but light scarce moves any terrestrial body out of its place, but is rebounded back by it; that therefore that is most tenuious and thin is most passive; and therefore if it be once the Vehicle of sense, is most sensible whence it will follow, that the reflection of light from Objects being able to move our Organs that are not so fine, they will more necessary move those of the Genii, and at a greater distance; but their bodies being of Diaphanous air, it is impossible for us to see them, unless they will give themselves the trouble of reducing them to a more terrestrial Consistency, whereby they may reflect Light; nor can we easily hear their ordinary speech, partly because a very gentle Motion of the air will act upon their Vehicles, and partly because they may haply use the finer and purer part of that Element in this Exercise, which is not so fit to move our sense: and therefore unless they will be heard datâ operâ, naturally that impress of the air in their usual discourse can never strike our Organ.  
And that we may not seem to say this for nought, that they will have hearing as well as seeing, appears from what I have intimated above, that this faculty is ranged near the Common Sensorium in the Vehicle, as well as in that of sight; and therefore the Vehicle being all air, such percussions of it as cause the sense of sound in us, will necessary do the like in them; but more accurately, haply if they Organize their Vehicle for the purpose, which will answer to the arrection of the ears of animals, for the better taking in the sound.  
And they have the sense of touch, else how could they feel resistance, which is necessary in the bearing of one body against another, because they are impenetrable? And to speak freely, my thoughts, it will be a very hard thing to disprove that they have not something analogical to smell and Taste, which are very near of kin to Touch properly so called. For Fumes and Odours passing so easily through the air, will very Naturally insinuate into their Vehicles also: which fumes, if they be groser and humectant, may raise that Diversification of touch, which we mortals call Tasting: if more subtle and dry, that which we call Smelling, which if we should admit, we are within modest bounds, as yet in Comparison of others: as Cornelius Agrippa, who affirms down right that the Arial Genii are Nourished, and Cardan says so too, and some of them get into the bodies of animals to batten themselves there in their blood and spirits, which is also averred by Zadich, who tells us that the purer sort of Genii are Nourished by drawing in the air, as our spirits are in the Nerves and Arteries,& that other Genii of a courser kind, suck in moisture, not with the mouth as we do, but as a sponge does water: and Almadir Writes concerning the Zabii, that they eat of the blood of their Sacrifice, because they thought it was the food of the Daemons they worshipped, and that by eating thereof, they were in a better capacity to communicate with them, which things if they could be believed, that would be no such hard problem concerning the bodies of Spirits and Souls departed.  
It is certain that Genii and Ghosts of Men, have the sense of Hearing, Seeing and Touching and not improbably of Smelling and Tasting, which faculties being granted, they need not be much at a loss, how to spend their time, though it were upon external objects: all the Furniture of Heaven and Earth, being fairly exposed to their view; they see the same Sun and Moon that we do, behold the persons and converse of all men; and if no special Law inhabit them, they pass from Town to Town, and from City to City as Hyprocrates also intimates.  {αβγδ}. 
There is nothing that we en oy but they may have their fees out of it; fair fields, large and invious Woods, pleasant Gardens, high and healthful Mountains, where the purest gusts of air are to be met with, crystal Rivers, Mossy Springs, solemnity of Entertainments, Theatrick Pomps and Sheaves; public and private discourses, the Exercise of Religion, whether, in Temples, Families, or hidden Cells, They may be also( and haply not uninterressed) spectators of the glorious and mischievous hazards of war, whether Sea Fights or Land Fights; besides those soft and silent, though sometimes no less dangerous, combats in the Camps of Cupid; and a thousand more particularities, that it would be too long to reckon up, where they haply are not mere spectators, but abettors, as Cardan Writes: Like old men or Country Parsons that are past Wrestling, pitching the Bar, or playing at ●udgels themselves, yet will assist and abet the young men of the parish at those Exercises. So the Souls of men departed, though they have put off, with the body, the capacity of ordinary functions of human life; yet they may assist and abet them, as pursuing some design in them; and that for evil or good, according as they were affencted themselves, when they were in the ●ody.  
And whatsoever is the custom and desire of the Genius in this life, that sticks and adheres to her in that which is to come, and she will be sure, so far as she is capable, either to act it, or to be at least a spectator and abettor of such kind of actions; and the better sort of Souls, who having left the body, are ipso facto made Genii instead of men; that besides the peculiar happiness and bliss they reap thereby to themselves, they are appointed by God, and have a mission from him, to be Overseer of human affairs: but that every Genius does no● perform every Office, but as their natural inclination and customs were in this life, they exercise the like in some manner in the other: And Tritemius therefore will have Aesculapius to practise physic, and Belen is his author( who says) Hercules is to exercise strength; Plato his philosophy, Amphilocus to prophesy, Pythagoras to teach the mystery of the Tetractis, Aesop to tell tales, Castor and Pollux to Navigate, L. Lamius, Coelius, Tubero, Confidius, Gabrenus, T●ndorus, Palacy, Thalia being dead, were raised to life again; so was Virgil, Jason, and a Spanish earl; and these Genii will assist mortals to raise and revive the dead they say.  
Thus we red in Histories, many were by Physitians and rosy Crucians raised from death again, as Juba and Xanthus, Phylostratus, Abavis, Tillo, Tai cum veu huamti, Apollonius, the Tyanean, Zar●la and Enoch were by the herb Dragon-wort, oil of Gold, mixed with a medicine made of Honey revived: Now Minos has Commission in the other world, and is assigned to hear Causes, and Achilies to War.  
And there are thirty thousand immortal Genii living on the Earth, which are the keepers of mortal Men, who that they might observe Justice and merciful deeds, having clothed themselves with air, go every where on the Earth: For there is no Prince nor Potentate could be safe, nor any Woman continue uncorrupted, no man in this valley of ignorance could come to the end appointed by God, if good spirits did not secure us; or if evil spirits should be permitted to satisfy the wils of men.  
As therefore amongst the good Genii, there is a proper Keeper or King, deputed to every one, corroborating the spirit of the man to good; so of evil Spirits; there is sent forth an Enemy, ruling over the flesh, and desire thereof; and the good spirit fights for us, as a preserverer against the enemy and flesh: Now man betwixt these contenders is the middle, and left in the hand of his own counsel; to whom he will give victory; we cannot therefore accuse Angels, if they do not bring the Nations entrusted to them to Episcopal Government, and the knowledge of the true God, to true piety, and suffer them to fall into errors and anabaptism, perverse worship and Presbytery; but it is to be imputed to themselves, who have of their own accord declined from the right path, adhering to the spirits of error, giving victory to the devil: For it is in the hand of Man to adhear to whom he please, and overcome whom he will; by whom, if once the Enemy, the devil be overcome, he is made his servant, and being overcome, cannot fight any more with another, as a Wasp that hath lost his sting  
And these spirits appear va●iously clad, some like beautiful Virgins, others like valiant warriors, with their Helmets, and plumes of Feathers; as Achilles did to Appolonius; and Eugenius Theodidactus, speaking of Genii or Separate souls, make them all to appear in human shape, as you may red in these verses; where he and his fellows are going to converse with them, and thus he says they carried him.  

To Babylon my swift course I apply,  
Where once arrived, I chance to east my eye  
On a chaldean grave, but in his Art  
Miraculous, complete in every part;  
His hair mixed white, his beard both full and long  
Of venerable aspect,( for I'll not wrong,  
His presence) and to tell you true his Name  
Mythrobarzanes: Unto him I came,  
Humbly entreating, but with much ado,  
My earnest svit he would give ear unto;  
Though I then promised him sufficient hire  
To path the way, I did so much desire;  
At length he yields, then instantly new coins me,  
And for full five and twenty days enjoins me  
Just as the Moon( as near as I can guess)  
Begins to Bath her self in Euphrates,  
To wash with her, each morning early then,  
He to a place conducts me, where and when  
I must expose me to the Suns uprise;  
When mumbling to himself in a strange guise,  
A tedious deal of Stuff( but bad or good  
I knew not, for no part I understood)  
As foolish criers I have known, so he  
Speak at high speed, his Volu'ble tongue was free  
Without deliberate period, not a word  
Certain, or least distinction did afford:  
It seems he'invok'd some dead Ghost to the place  
That charm being done, he strook thrice on the grass,  
So brought me back again without more let  
Turning his eye upon no man he met.  
Our food was onely Mast dropped from the oak,  
We had to drink when thirst did us provoke,  
Milk, Wine with Honey mixed( a liquour good  
With Water new drawn from Choaspes flood,  
Saving the grass, we had no other Bed.  
Our bottles and our scrips thus furnished,  
And we so victualled, in the dead of Night  
To tigris flood he guided me forth right,  
There I was washed again and dryde) a Brand  
He kindled then, such as I understand  
They use in purging Sacrifice; then takes  
Up a Sea Onion, and of that he makes  
( With like ingredients) a most strange confection  
Mutt'ring again, for more safe protection  
His former, antic verse, enchanting round  
The circled place in which we then were bound,  
And next he compassed me with many a charm,  
Least I from fearful Spectors should take harm▪  
Then brought me back, having made preparation  
In the Nights last part, for our Navigation;  
An Exercised rob( such as the Medes  
Are used to wear) he then puts on, and leads  
Me to his Wardrobe, and there furnished me  
With this disguised habit that you see,  
Namely a lions skin, a club and lyre,  
Charging me, that if any should desire  
To know my Name, I and by no means should say,  
I was Eugenius, and myself betray:  
But either the faire-spoken man Ulysses,  
cronwell, or the great club-man Hercules.  
Mythro Resolve me yet more plainly friend where came  
This foreign habit with thy change of name  
Eu. Ile make't perspicuous, Thus much he intended  
If I like those who living had descended  
Before our times, myself could truly shape;  
I might perhaps th' inquisitive eyes Escape  
Of Eacus, and so have free admission  
In a known habit, without prohibition.   

The day appeared, the lake we having entred  
And through a glomy vault ourselves adventred  
For he had all things ready there, the Barge,  
The Sacrifice, the mixed Wine, and the charge  
Of each concealed mystery that needed;  
All these being safely stowed, we next proceeded  
To place ourselves, both full of tears and sad;  
Yet through the flood we gentle passage had,  
And in short space to a thick Wood we came,  
Much like a wilderness, and in the same  
A lake, in which deep Euphrates is hide,  
That likewise past as our occasions bid,  
We anchored in a Region, where we viewed  
Nothing but Trees, darkness and solitude.  
Where landing ( for my guide conducted still)  
We dig a pit first, then fat Sheep we kill, place:  
And with their luke-warm blood besprinkle the  
Now the Chaldean after some small space,  
Kindles again his brand, whispers no more,  
But with a clamorous voice aloud 'gan roar,  
And invocates those Daemons, such as we  
Call Paenae, Erinnes, Tochot& mildred maegeles;  
Who in the Night hath power next proserpina;  
And with their dreadful names doth interline  
Words, many syllabl'd, of obscure sense,  
barbarous, absurd derived I know not whence;  
These spoken confusedly, Crannies appeared,  
Through which the hideous yelling throats were heard  
Of Cerberus, even Orcus seemed to shake  
And frighted Pluto, in his Throne to quake:  
strait many places to be gazed upon  
Lay ope to us, as Perephlegeton,  
With many spacious Regions▪ Sinking next,  
Stern Rhadamant, with terror almost dead  
Now from his Kennel, where the Dog lay spread,  
Cerberus roused himself and barked; when I  
This Harp into mine hand took instantly,  
And with my voice and strings such measure kept,  
The cur was charmed, therewith sunk down& slept:  
When to the Lake for waftage we were come,  
No passage we could get for want of room,  
The Barge had her full frieght of wretched souls,  
In which was nothing heard save shrieks& houls;  
For all these Passengers had wounded been,  
Some in the breast, some in the thigh and skin;  
And in some one or other member; all  
These in a late fought battle seemed to fall:  
But Excellent Ess●x when he saw me clad  
In these rich lions spoils, a great care had  
To have me placed unto mine own desire;  
Then wafted me without demanding hire,  
Mistaking me for cronwell. And when▪  
We touched the shore, he was so kind again,  
As point us out the way Black darkness now  
involved us round, neither discerned I how  
To place one foot; but catch hold of my guide,  
And followed as he led, us fast beside  
( Through which we past) a spacious meadow was  
More full of daffodilies than of grass:  
Here many thousand bodies of men dead  
With humming noise were circumfus'd and spread  
Still following us; On still we forward trudge,  
Untill we came where Minos sate as Judge  
In a sublime tribunal; on one hand  
The pains and furies, and the tortures stand,  
With the evil Genii: On the opposite side  
Were many prisoners brought, in order ty'de  
With a long Cord; and these were said to be  
accused for killing of the King, by cruelty.  
And Bauds, Baliffs, Cutthroats, Lyllians& such  
As in their life time had offended much;  
And of these a huge rabble. Now a part  
from these appeared, with sad and heavy heart,  
Rich men and Usurers, migre looked& pale,  
Swoln-bellyed, gouty-legg'd, each one his gail  
About him had, being fastened to a beam,  
barred and surcharged with the weight extreme  
Of two main ponderous talents of old Iron:  
Now whilst these prisoners Minos Seat environ  
We standing by, &c.   
Thus have I shewed that Genii converse in human shape, yet they are sometimes visible to us, under some Animal shape, which questionless is much more difficult to them then that other visibility is: But this is also possible, though more unusual by far, as being more unnatural. For it is possible by Art to compress air so, as to reduce it to visible oparity, and has been done by some of my Pupiles; the air getting this oparity by squeezing the Globuli out of it: which though the separate Souls and Spirits may do by that derective faculty, yet surely it would be vety painful. For the first Element lying bare, if the air be not drawn exceeding close, it will cause an ungrateful heat: and if it be, as unnatural a could: and so small a moment will make the first Element too much or too little, that it may haply be very hard at least for these inferior spirits, to keep steadyly in a due mean. And therefore, when they appear, it is not unlikely but that they soak their Vehicles in the vaporous glutinous moisture the rosy Crucians speak off, that they may become visible to us at a more easy rate, and always the better sort appear in human shape.  
As it is likely also that those {αβγδ} or {αβγδ} th●se Igneous splendours Artesius make mention of( as the end and scope of these wicked wretches; he describes) often used were coloured according to the more or lesser ferulency of the Vehicle of the Daemon that did appear in this manner, viz. in no personal shape, but by exhibiting a light to the eyes of his abominable spectators and adorers, which, I suppose he stirred up within the Limits of his own Vehicle; the power of his will and imagination, commanding the grosser particle of the air and terrestrial vapours; together with the Globuli, to give back every way, from one point to a certain ●ompasse, not great, and therefore the more easy to be done. Whence the first Elem●nt lies bare in some considerable measure, whose activity cannot but lick into it some particles of the Vehicle that borders next thereto, and thereby exhibit, not a pure Starr-light( which would be, if the first element thus made naked or unclothed, and in the midst of pure air, were itself unmixed with other matter) but the ferulency of those parts that it abrades and converts into fuel, and the foulness of the Ambient Vehicle through which it shines, makes it look read and fiery like the horizontal Sun, seen through a thick throng of vapours, which Fiery Splendour may either onely slide down amongst them, and so pass by with the motion of the Daemons Vehicle, which Cardan seems also to aim at; or else it may make some stay and discourse with them it approaches, according as I have heard; some Narrations out of Jamblious; the reason of which lucid appearances being so intelligible out of Phioates the Indian Prince and the rosy Crucian Philosophy; we need not conceit that they are nothing but the prestigious delusions of Fancy and no real object, as the Learned Mr. John Gadbury and Mr. John Booker would have them; it being no more uncompetible to Daemon to raise such a light in his Vehicle, and a purer then I have described, then to a wicked man to light a Candle at a tinder box.  
For though there be neither lust, nor difference of sex amongst these Genii( whence the kindest commotion of mind will never be any thing else, but an exercise of intellectual love, whose object is virtue and beauty;) yet it is not improbable, but that there are some general strictures of discrimination of this beauty into Masculine and feminine: partly, because the temper of their Vehicles may incline to this kind of pulchritude rather then that; and partly because several of these aerial spirits have sustained the difference of sex in this life; some of them here having been Males, others Females: and therefore their History being to be continued from their departure hence, they ought to retain some Character; especially so general a one, of what they were here; And it is very harsh to conceit, that Frost will meet Mr. Lilly's Wife in the other world, in any other form then that of a Woman: Although not with so much pleasure there as here; Whence a necessity of some slighter distinction of habits, and manner of wearing their hair will follow, which dress, as that of the Masculine Mode, is easily fitted to them by the power of their will and imagination.  
Now the immediate instrument of the soul in this life is the spirits, which are very congenerous to the body of Angels, and that all our passions and conceptions are either suggested from them, or impressed upon them; he cannot much doubt, but that all his faculties of Reason, Imagination and Affection, for the general, will be in him in the other state, as they were here in this, namely that he will be capable of Love, of Joy, of Grief, of Anger; that he will be able to imagine, discourse, to remember, and the rest of such operations as were not proper to the fabric of this earthly body, which is the officine of death and generation.  
And the animal life is as essential to the Soul as Union with a body, which she is never free from; it will follow, that there be some fitting gratifications of it in the other World. And none greater can be imagined then sociableness and personal complacency, not only in the rational discourses, which is so agreeable to the Philosophical Ingeny, but innocent pastimes, in which the musical and Amorous propension may be also recreated. For these three dispositions are the flower of all the rest, as Swarez has somewhere noted: and his reception into the other world is set out by Sabrinus.  

{αβγδ}  
{αβγδ}.  
{αβγδ}  
{αβγδ}  
{αβγδ}  
{αβγδ}.   

Id Est.  
Now the blessed meeting you arrive unto  
O th' airy Genii, where soft winds do blow,  
Where friendship, love, and gentle sweet desire,  
Fill their thrice welcome guests, with joys entire;  
Ever s●pply'd from that immortal spring;  
Whose streams pure Nectar from great Jove do bring  
Whence kind converse and amorous Eloquence,  
Warms their chast minds into the highest sense  
Of Heavenly Love, whose mystries they declare  
' Midst the fresh breathings of the peaceful air.   
Now this bliss the fancy consults with, the first exemplar of beauty, intellectual love and virtue, and the body is wholly obedient to the imagination of the mind, and will to every Punctilio yield to the impresses of that inward pattern; nothing there can be found amiss, every touch and stroke of motion and beauty being conveyed from so Judicious a power, through so delicate and depurate a Medium. Wherefore they cannot but enravish one anothers Souls, while they are mutual spectators of the perfect pulchritude of anothers persons, and comely carriage, of their graceful Dancing, their melodious Singing and playing, with accents so sweet and soft, as if we should imagine the air here of itself to compose lessons, and sand forth musical sounds without the help of any terrestrial instrument. These and such like passetime as these, are part of the happiness of the best sort of the Aireall Genii.  
The food of the bad Genii is vaporous air, formally made up into dishes by the power of imagination upon their own Vehicles, first dabbled in some humidities, that are the fittest for their design, which they change into the form of viands, and then withdraw when they have given them such a figure, colour and consistency, with some small touch of such a Sapour or Tincture.  
But these superior Daemons, which inhabit that part of the air, that no storm nor tempest can reach, need be put to no such shifts, though they may be able in them as the other: For in the tranquillity of those upper Regions, that promus Condus of the Universe, the spirit of nature may silently sand forth whole Gardens and Orchards of most delectable fruits and flowers of Aquilibrious pondorosity to the parts of the air they grow in, to whose shape and colours the transparency of these plants may add a particular lustre, as we see it is in precious Stones. The very soil is transparent, in which you may trace the very roots of the Trees of this superior paradise with your Eyes, and not offend them; see this opaque Earth through it: Nay the Sapheric Earth, bounding your sight with such a white splendour, as is discovered in the Full Moon, with that difference of brightness, that will arise from the distinction of Land and Water; and if you will recreate your palates, may taste of such fruits, as whose natural juice will vie with their noblest extractions and Quintessences. For such certainly will you there find; the blood of the Grape, the ruby coloured Cherries, and Nectarinesse; and if for the completing of the pleasantness of these habitations, that they may look less like silent and dead solitude, you meet with Birds and Beasts of curious shapes and colours, the single accents of whose voices are very grateful to the ear, and the varying of their Notes perfect the Musical Harmony, &c.   

Chap. XV. That there is a Political Order and Laws amongst the airy Daemons; That this Chain of Government reaches down from the highest etherial powers, through the Aerial to the very Inhabitants of the Earth; the peculiar feature and individual Character of the Aerial Vehicle; The retainment of the same name: How to find the Names of Genii: A Table: What kind of punishments the Aerial Officers inflict upon their Malefactours? What mischief men may create to themselves in the other World by their zealous mistakes in this, the unspeakable torments of Conscience, worse than death, and not to be avoided by dying: Of the spirit of Nature, what it is? That the sympathy betwixt the Earthy and Astral body argue its existence; The roundness of the Sun and Stars prove it: An absolute demonstration of the existence of the Spirit of Nature, its grand Office of transmitting souls into rightly prepared matter: Of the seldom appearing of Spirits; Of the tragical pomp and dreadful preludes of Death, with some corroborative considerations against such sad spectacles: What may befall the Genius, and the hazards she runs after this life; whereby she may again become obnoxious to death: That the Aethereral Vehicle instates the Genius in the everlasting bliss and happiness, &c.  
I Shall next speak to you of the Policy of the airy Genii, concerning which, that in general there is such a thing among them, I have proved in my Idea of the Law, the second Book, to be the most assuredly true in itself, and of the most use to us to be persuaded of; to know their particular Orders and customs is a more needless curiosity: But that they do lye under the restraint of Government, is not onely the opinion of the Pythagorians( who hath even to the nicety of Grammatical criticism, assigned distinct names to the Law, that belongs to these three distinct ranks of beings, {αβγδ}& {αβγδ}, calling the law that belongs to the first {αβγδ}, the second {αβγδ}, and the third {αβγδ}, but it is also the easy and obvious suggestion of ordinary Reason, that it must needs be so, and especially amongst the Aerial Genii in these lower Regions, they being a mixed rabble of good and bad, wise and foolish, in such a sense we may say, the inhabitants of the earth are so; and therefore they must naturally fall under a Government, and submit to Law, as well and for the same Reasons as men do. For otherwise they cannot tolerably subsist, nor enjoy what rights may some way or other appertain to them, for the souls of Men deceased and the Daemons, being endowed with corporeal sense, and therefore capable of pleasure and pain, and consequently, of both injury and punishment, it is manifest, that having the use of reason, they cannot fail to mould themselves into some political form or other, and so to be divided into Nations and Provinces, and have their Kings, Princes, Dukes, earls, Lords; Knights, Esquires, and Officers of State, Judges, Serjeants, Counsellors, Recorders, Secondaryes, Phillizers, Prothronitores, Barresters Clerks, attorneys, Solicitors, Justices of Peace, Constables, Head borrows and all others, to the very lowest and most abhorred Executioners of Justice bailiffs, &c.  
Which invisible Government is not Circumcised within the compass of the airy Regions, but takes hold also of the Inhabitants of the Earth, as the Government of men does on several sorts of Beasts, and the aetherial powers also have a right& exercise of Rule over the Aiereall; whence nothing can be committed in the world against the more indispensible Laws thereof, but a most severe and inevitable punishment will follow: every Nation, City, Family and Person, being in some manner the Peculium, and therefore in the tutellage, of some invisible power or other, as I have afore spoken of:  
It is not impertinent to my purpose, to take notice also, that the natural and usual figure of the Souls, Aerial Vehicle bears a Harmonious resemblance with the feature of the party in this life; it being most obvious for the plastic part( at the command of the will, to put forth into personal shape) to fall as near to that in this life, as the new State will permit, with which act the spirit of nature haply does concur, as in the Figuration of the Faetus: but with such limits as become the Aerial Congruity of life, which I said before; as also how the proper Idea or Figure of every Soul( though it may defect something by the power of the parts, Imagination in the act of conception, o● Gestation yet may return more near to its peculiar semblance afterwards, and so be an unconcealable note of indivisibility.  
In the Flesh there is three thousand Angels that keep and preserve mortal men( as I said in the last Chapter) their names you shall find by this Table following entering with some sacred, Divine or angelical name, in the collumn of letters descending: by taking those letters which you shall find in the common Angels under the Stars and signs: which being reduced into order, you will find the name and nature of your good angel; by the example of my Nativity, I shall name some for example sake, viz. Malhircel, Monadel, Chavakiah, Lehahiah, Jehujah, Vasariah, Lerabel, Omael, Reijel,) Seehiah, Jerathel, Haajah, Nithhaiah, Hahuiah, Melahel, Jejajel, Nelchael, Pahaliah, Leuviah, Vehuiah, Jeliel, Sirael, Elenuah, Mahasiah, Lelahel, Achacah, Cahethel, Haziel, Aladiah, Lauiah, Hahajah, Mebahel, Haziel, Hakimiah, Caliel, Aniel, Rehael, Sealiah, Ariel, Asaliah, Imamiah Nanael, Nithael, Mebahiah, Poiel, Nemamiah, Hararel, Nizrael, Umabel, Jahhel, Anavel, Mehekieh, Damabiah, Eivel, Meniel, Habuiah, Jibamiah, Mumiah, Hajajel, &c. And there be three thousand Daemons, in the worst sense that seek whom they may devour, its necessary, now for your better understanding these things; that you red my Temple of wisdom being a book of Geomancy, Astrology and Telesmes.  
For you must know that every man hath a three fold good Daemon, the first is holy, the other is of the Nativity, and the other is of the Profession the holy Daemon, is assigned to the rational Soul by the Idea, Darkness ☽ ♋ ☿ ♊ ♍ ♀ ♉ ♎ ☉ ♌ ♂ ♈ ♏ ♃ ♐ ♓ ♄ ♑ ♒ Love z ח χ ז ו ה ד נ ב א α א a x ש φ נ ם ל כ י ט ח ב b v ר ν ש ר ק צ פ ע ס γ ב c t ק τ ו ה ד נ ב א ת δ ד d s צ σ ח ל כ י ט ח ז ε ה e r פ ר ● צ פ ע ס נ ζ ו f q ע π ה ד נ ב א ת ש η ז g p ס ο ל כ י ט ח ז ו θ ח h o נ ξ ק צ פ ע ס נ ם ι ט i n ם ν ד נ ב א ת ש ר χ י k m ל μ כ י ט ח ז ו ה λ כ l l כ λ צ פ ע ס נ ם ל μ ל m k י χ נ ב א ח ש ר ק ν ם n i ט ι י ט ח ז ו ה ד ξ נ o h ח θ פ ע ס נ ם ל כ ס p g ז η ב א ח ש ר ק צ π ע q f ו ζ ט ה ז ו ה ד נ פ r e ה ε ע ס נ ם ל כ י σ צ s d ד δ א ת ש ר ק צ פ τ ק t c נ γ ח ז ו ה ד נ ב υ ד v b ב ס נ ם ל כ י ט φ ש x a א α ח ש ד ק צ פ ע χ ח z Hatred ♄ ♑ ♒ ♃ ♐ ♓ ♂ ♈ ♏ ☉ ♌ ♀ ♉ ♎ ☿ ♊ ♍ ☽ ♋ Light of God, through the stars and Planets, and this doth direct the life of the soul, and doth always put good thoughts into the mind, being always active to illuminate us, and if you would know his Name, you must enter the line of Light: For by this Spirit you may avoid the Malignity of a fate, and the Genius of the Nativity, doth descend from the disposition of the Anima of the world,& from the Circuit of the Stars, which were powerful in his Nativity, and when the soul comes down from Almighty God, into the body, it doth out of the choir of Angels, naturally choose a preserver to itself,& not onely choose this guide to itself, but hath that willing to defend it. This being the Executor and Keeper of the life, doth help it to the body, and takes care of it, being communicated to the body, and helps a man to that very Office, to which the Coelestials have deputed him being born of men Genii.  
For when you have found the names as Authors, Teach and writ, you will easily find the Angels that Governs that name; For Jupiter and the Sun signifies John; Mercury and Mars, Matthew; the Sun Stephen; if the Sun be principal significator, James; if Laetitia, Abraham; if the Moon and Mercury, Simon, if Tristitia, Benjamin; if Jupiter and Sol, Clement, Rubacus, Cornelius; if Mercury, charles, Albus, Daniel; Mercury and Saturn, edmond, Fortuna Minor, Escanius; if Aries, Edward; Saturn and Venus, William; Mars and Sol, Robert Taurus, Joseph, Mars and Sol, Peter; Caput Draconis, Giles; geminy, Philip; Fortuna mayor, Francis; Mars, Anthony; Cauda Draconis, Henry; Sol and Mercury, Benjamin; Cancer, Gideon, Puella, Jacob; Jupiter and Saturn, Thomas; lo, Paul, Buer, kenelm; Sol, Roger; Virgo, George, acquisitio, Michael; Libra, Leonard; Saturn and Sol, Gregory, Amissio, Nicholas; scorpion, Oliver; Sol and Saturn, Andrew via Petalinus; Sagitarius, Quintilliam; Moon and Sun, Hercules, Carcer, Ralph; Capriconus, samson; Moon and Saturn, Nicholas, Populus, Tristram; Aquarius, Eustace; Jupiter and Sun, Richard; Pisces, Jonathan; Conjunctio, Bernard: Note also, among the Planets, signs and Figures of Geomancy, that any name may be found out besides those which we have written, according the Planets, signs and Figures you find upon the Angles; And Laetitia may signify Adam, as if the corners of the Figure consent, and so of the rest, as you may see by the Numbers of Figures and signs in my Temple of wisdom.  
☌ ✶ □ △ ☍ ο ε ν α ι a e i o v  
To understand this, you must according to the experienced Rules of Authors, see your significator or significators of the party inquired of; whether he be Angular or no, and whether he be in Aspect with any Planet or Figure; and as of the one, so must understand both; and if there be no Aspect, then consider whose Dignities he is in; As for example, Let us admit Sol Lord of the seventh, and significator of Theft, or what you inquire after, and he in the Dignities or Aspect of Saturn, I should then say the parties name is Andrew.  
Now you know how to find the name of all things, any party by Geomancy and Astrology, if you would next know the name of his Genius you must they say, as is proved by experience, know the Genius of the Planet or Star, which is Lord or Lady of Birth, or chief in the Figure of Geomancy', or hath most dignities or from that into whose house the moon was to enter, after that which at the birth of the man it doth retain: some find it from the Sun and Moon, some from the Angles; some fortify the Eleventh house with a good Planet Figure, and get a Genius, which therefore they call a good daemon; but an evil Genius from the Sixth.  
Now you must note every sign in 30. degrees, and what Letter you find upon the first Degree of Aries, fals upon the second degree of Taurus; and if the Letters be not complete, you must add some name of Divine Omnipotency, as as, El. Jod, On Jah, &c. but the name Ell, because it imports power and virtue; is therefore added not onely to good but bad spirits; for neither can evil spirits either subsist, or do any thing without the virtue of El God; and you must observe the Harmony of the signs, Planets, Stars ●nd Figures of Geomancy.  
♈             1 2 3 4 5 6 7 A B C D E F G 8 9 10 11 12 13 14 H I K L M N O 15 16 17 18 19 20 P Q R S T V 21 22 23 24 25 26 26 w X Y Z El Ris O● 28 29 30     Jah On Jod●      
Now B. is attributed to the first degree of Taurus, C. to the first of geminy, D. to the first of Cancer, and E. to the first of lo, &c.  
And if you enter the left-hand it is for evil you will find the name of that lying spirit, the tempter or ensnarer of you; but you have liberty to yield to whom you please, &c. but to come to the soul in the Aireal Region, where I left her; we will there give her the same name which the deceased had here, unless there be some special reason to change it; so that their persons will be as punctually distinguished, and cirucmscribed as any of ours in this life: All which things, as they are most probable in themselves, that they will thus naturally fall out; so they are very convenient for administration of Justice, and keeping of order in the other State: and thus we find her name.  
In the Table, before you are taught how to calculate the names of Genii, good and bad under the presidency of the Seven Planets, and these celestial Angels are servants of the stars; as the stars are guided by their Angels, and as man is guided by his spirit; now those of the lower order may be procured and conveyed to us, and all those on the right hand are good and entering, and of the Element of Fire and air: And if you enter the Table on the left side, those are evil and going out, and of the Element of the Water and Earth; yet if you find by your Figures of Geomancy and Astrology the nature of your Genius to be Watery or Earthly by the signs of the Angles and Aspects, on the right hand it is good; And if on your left you enter, and find a Figure of the Fire or air, it is evil, because you enter on the left hand: And as there is a Harmony of the Heavens, so there is a harmony of the Elements in their mixions as Earth becoming dirty, being dissolved becomes water, and the same being made thick and hard, become Earth again; but being inaporated through heat, passeth into air, and that being kindled, passeth into Fire; and this being extinguished, returns back again into air, but being cooled again after its burning, becomes earth, or ston, or sulphur; and this is manifested by Lightning: Now the Earth never changes, but relents and is mixed with other Elements, which do dissolve it, but it returns back into itself again; but their qualities are these, Fire is hot and dry, Earth dry and could, Water could and moist, the air moist and hot; Earth and Water are heavy, Fire& air are Light, which make this Active, and yet Passive; and again, there are three other qualities assigned to every one of them, viz. to the Fire, brightness, thinnes and Motion, but to the Earth, Darkness, thickness& quietness; now the other Elements borrow their qualities from these; so that the air receives two qualities of the Fire, thinness, motion, and one of the Earth, viz. darkness; The Water receives in like manner, two qualities of the Earth, darkness and thickness, and on the Fire, viz. motion; but Fire is twice more thin than air, thrice more movable, and fouretimes more bright.  
And the air is twice more bright, thrice more thin, and four times more movable then Water; wherefore Water is twice more bright then Earth, thrice more thin, and four times more movable: As the Fire is to the air, so air to the Water, and Water to the Earth; and again, as the Earth is to the Water, so the Water to the air, and the air to the Fire: Now by this Table following, and Sixteen Figure, viz. Aquisitio, Albus, Populus, via, Conjunctio, Carcer, Fortuna mayor, Puella, Puer, Fortuna minor, Amissio, Laetitia, Rubeus, Tristitia, Caput Draconis, Cauda Draconis, of the Earth or Geomancy, they foreknow future things by the motions of the Earth; by noise swellings, tremblings, chaps, pits, exhalations and other impressions of points, which have a certain power in the fall of them; as the ideas and Spirits guide them to this or that: Now you must know that the Earth and Water live, as well as Fire and air; for of themselves they generate, vivify, nourish and increase innumerable Trees, Plants and living Creatures; as most manifestly appears in things that breed of their own accord, and in those which have no corporeal seed; and these are generated by the soul of the Earth, or Water, and these souls have reason, is apparent; for whereas the universal works of the aforesaid souls do with a perpetual order conspire amongst themselves, it is necessary that they be governed not by chance but by reason; by which reason they do direct, and bring all their operations to a certainty: For it is necessary that the Earth should have the Reason of terrene things, and Watery of Watery things, &c. by which reason, each in their time, place and order, are generated, but being hurt, are repaired, and the perfection of a body is its soul; And it is said, a man staying long under Water, was taken up dead, but by letting him blood he revived again: We red of Virgil a Spanish earl, Aniela, Gabienus, Tubero, and a certain Babylonian that were dead, whom they say, beyond all expectation, the Physitians with dragon wort restored to life; others say they were restored by Honey in a Medicine: Now there are signs given, whereby it may be known who are alive, although they seem to be dead, green and stink; and indeed will die unless there be means used to recover them; And this is the manner we understand rosy Caucians raise the dead: Now they raise Birds, Dogs, Horses, Flowers otherwise, by burning their bodies to Ashes, and then restore them to life. And again, you must understand, as every Region in the Coelestials hath a certain star and celestial image, which hath influence upon it before others: so also in super-coelestials doth it obtain a certain intelligence set over it, and guarding it with infinite other ministering Spirits of its order, which are all called Sons of the God of Hosts.  
But evil Spirits do wander up and down in this inferior world, enraged against all, whom they therefore call Devils; of whom St. Austine in his first Book of the Incarnation of the word to Januarius saith: Concerning the Devil and his Angels, contrary to virtues the Ecclesiastical preaching hath taught; that there are such things: but what they are and how they are, he hath not clear enough expounded? Yet there is this opinion amongst most, that this devil was an Angel, and being made an Apostate, persuaded very many of the Angels to decline with himself, who even unto this day are called his Angels. The Church notwithstanding thinketh not that all these are damned, nor that they are all purposely evil, but that from the Creation of the world, the Dispensation of things is ordained by this means, that the tormenting of sinful souls is made over to them; The Cardinals of Rome say, that not any Devil was created evil, but that they were driven and cast forth of Heaven, from the orders of good Angels, for their Pride, whose fall not onely our Bishops, Divines, and Hebrew Theologions, but also the Assyrians, Arabians, egyptians and Greeks do confirm by their tenants.  
Every man hath a good and a bad spirit attends him, and a threefold good Genius, as a proper keeper or preserver, the one whereof is holy, another of the nativity, and the other of profession, the Holy Genius is one according to the Doctrine of the rosy Crucians assigned to the rational soul, not from the stars or Planets, but from a supernatural cause, from God himself the president of Genii, being universal above nature: This doth direct the life of the soul, and doth always put good thoughts into the mind, being always active in illuminating us, although we do not take notice of it; but when we are purified, and live peaceably, then it is perceived by us, then it doth speak with us, and communicate its voice to us▪ being before silent, and studying daily to bring us to a Sacred perfection, also by the aid of this Genius we may avoid the malignity of a fate; now the Genius of the Nativity, doth here descend from the disposition of the world, and from the circuits of the Stars and Planets, which were powerfully dignified in the Nativity;& there be some say when the soul is coming down into the body, it doth out of the choir of the Angels naturally choose a preserver to itself, nor only choose this guide to itself, but hath that willing to defend it, this being the exemptor,& keeper of the life doth help it to the body, and helps a man to that very office, to which the celestials have deputed him being born; the Genius of profession is given by the Stars, to which such a profession, or sect, which any man hath professed, is subjected, which the soul when it began to make choice ♂ ♓ ♒ ♑ ♐ ♏ ♎ ♍ ♌ ♋ ♊ ♉ ♈ ♃ ת ל כ י ט ח ז ו ה ד ג ב א א ש א ב נ ד ה ו ז ח ט י כ ל ב ר ב א ת ש ר ק צ פ ע ס נ מ נ ק מ נ ס ע פ צ ק ר ש ת א ב ד צ נ ם ד כ י ט ח ז ו ה ד נ ה פ נ ד ה י ז ח ט י כ ל מ נ ו ע ד נ ב א ח ש ר ק צ פ ע ס ז ס ס ע פ צ ק ר ש ת א ב נ ד ה נ ע ס נ מ ל כ י ט ח ז ו ה ט מ ה ו ז ח ט י כ ל מ נ ס ע י ל ו ה ד נ נ א ת ש ר ק צ פ כ כ פ צ ק ד ש ת א ב נ ד ה ו ל י צ פ ע ס נ מ ל כ י ט ח ז מ ט ז ח ט י כ ל מ נ ס ע פ צ ב ח ח ז ו ה ד נ ב א ו ש ר ק ● ז ק ר ש ת א ר נ ד ה ו ז ח ע ו ר ק צ פ ע ס נ מ ל כ י ט פ ה ט י כ ל מ ו ס ע פ צ ק ר צ ד י ט ח ז ו ה ד נ ב א ת ש ק נ ש ת א ב ג ד ה ו ז ח ט י ר ב ת ש ר ק צ פ ע ס נ מ ל כ ש א כ ל מ נ ס ע פ צ ק ר ש ת ח ♄ ♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓ ♀ In this body, and to take upon itself, dispositions, doth secretly desire; when therefore a profession agrees with our Nature, there is present with us a Genius of our profession like unto us, and suitable to our Genius; As having myself by the profession of the Law a Genius, which makes my life more peaceable, happy and prosperous; but when we undertake an unlike or contrary to our Genius, our life is made laborious and troubled with disagreeing Patrons.  
In the first place, know your good Genius and your Nature, and what good the celestial and terrestrial dispositions promise thee, and God the distributor of all these, who distributes to each as he pleaseth, and follow the beginnings of these profess these, be conversant in that virtue to which the most high distributor doth elevate, and led thee, who made Abraham excel in justice and clemency, Isaac with fear, Jacob with strength, Moses with meekness and miracles, Joshua in war, David in Religion and Victory, Solomon in knowledge, Julius Caesar in famed, Plato in divine learning, Peter in Faith, and John in Charity: Therefore in what virtue you think you can most easily be a proficient in, use diligence to attain to the height thereof; that you may excel in one, when in many you cannot, but in the rest, endeavour to be as great a proficient as you can; these Genii being found, they will sometimes speak with an audable voice, as they that cried at the Ascention of Christ, Ye men of galilee, why stand ye hear gazing into the Heavens: The names of some of these are of great virtue against diseases, some cure all, and some obtain efficacy and virtue to draw any spiritual substance from above or beneath, for to make any desired effect I have seen a name written upon Virgin Parchment at a certain time, and afterward given to be devoured by a Water-Frog, being let go into the water, reins& showers presently followed. And they find in the table of the twelve Militant signs and sixteen Figures of the Earth, the name of a Genius,& seal it with his seal, which I saw inscribed at a certain hour,& given to a Crow, who being let go presently, there followed from that corner of the Heaven, whether he flew, lightnings, shakings and horrible thunders, with thick clouds: It is not lawful for me to writ what secret I know, least it should happen that the sacred name should be abused by profane men to base things: but if they desire the knowledge of them, let them so often turn the Letters, and examine them until the voice of God is manifest: Let us go unto another principle.  
If any be so curious as to demand, what kind of punishment this people of the air inflict upon their Malefactours, I had rather refer them to Psellus Plotinus, The Auditor of Anebo and Cornelius Agrippa, then descend to such particularities, They say, the Caverns of the earth are made use of for Dungeons for the wicked Daemons, to be punished in; as if the several Volcano's, such as Aetna, Strumbulo, Hecla, Mongebel, Vesuvius, the gulf of Persia, where they say Judas hail's all ships that sail upon those Seas, and tells them, there he is punished for betraying his Lord and master Jesus Christ, the Son of God, &c.  
That there is a tedious restraint upon them, for villainies committed, and that intolerable, is without all question; they being endowed with corporeal sense, and that more quick and passive than ours; and therefore more subject to the highest degrees of torment: So that not onely by incarcerating them, and keeping them in by a Watch, in the Caverns of burning mountains, where the heat of those Infernal Chambers, and the steam of Brimstone cannot but excruciate them exceedingly, but also by commanding them into sundry other hollows of the ground, noisome by several Fumes and Vapours, they may torture them in several fashions and degrees, fully proportionable to the greatest crime that is in their power to commit, and far above what the cruelty of that worst of Tyrants, Oliver cronwell has inflicted here, either upon the guilty or innocent. But how these confinements& torments are inflicted on them, and by what degrees and relaxations, is a thing neither either to determine, nor needful to understand: Wherefore we will surcease from pursuing any further, so unprofitable a subject, and come to the third general head, we mentioned, as being most Harmonical to our discourse, which is, what the moral condition of the soul is, when she has left this body.  
These things therefore premised, it will not be hard to conceive, how the condition of the Soul after this life, depends on her moral deportment here; for memory ceasing not, Conscience may very likely awaken more furiously then ever, the mind becoming a more clear Judge of evil actions past, then she could be in the Flesh, being now stripped of all those circumstances of things that kept her off from the opportunity of calling her self to account, or of perceiving the ugliness of her own ways.  
Besides, there being that communication and Harmony betwixt the Earth and the air, that at least the famed of things will arrive to their cogniscance that have left this life; the after ill success of their wicked enterpr●ses, and unreasonable transactions may arm their tormenting Conscience, with new Whips and stings, when they shall either hear or see with their Eyes, what they have unjustly built up, to run with shane to ruin; and behold all their designs comes to nought, and their famed blasted upon Earth.  
This is the state of such souls as are capable of a sense of dislike of their past actions. And a man would think they need no other punishment then this, if he considered the mighty power of the mind over her own Vehicle, and how vulnerable it is from its self. These Passions therefore of the Genius that follow an ill Conscience, must needs bring her airy body into intolerable distempers, worse than Death itself.  
Nor yet can she die, if she would, neither by Fire nor Sword, nor any means imaginable; no not if she should fling her self into the flames of smoking Aetna; for suppose she could keep her self so long there, as to endure that hideous pain of destroying the vital Congruity of her Vehicle by that Sulphurus fire: She would no sooner be released, but she would catch life again in the air, and all the former troubles and vexations would return; besides the overplus of these pangs of Death. For Memory would return, and an ill Conscience would return, and all those busy Furies; those disordered passions which follow it. And thus it would be, though the Genius should kill her self, ten thousand times she could but pain and punish her self, not destroy her self.  
I had now finished this Chapter, did I not think it convenient to speak of the spirit of Nature, which is a substance incorporeal, but without sense and animadversion, pervading the whole matter of the Universe, and exercising a plastical power therein, according to the sundry predispositions and occasions in the parts it works, upon raising such Phoenomena in the world, by directing the parts of the Matter and their Motion, as cannot be resolved into mere mechanical powers: And I prove there is such a spirit by the sympathy betwixt Astral and Earthly bodies; for the Genii of men leaving their bodies, and appearing in shapes, suppose of Cats, Pigeons, Conies, Stars, flames of Fire, sometimes of Men, and that whatsoever hurt befalls them in these Astral bodies, the same is infl●cted upon their terrestrial; lying in the mean time in their Beds or on the ground.  
As if their Astral bodies be scalded, wounded have the back broken, the same certainly happens to their earthly bodies; And thus the spirit of Nature is snatched into consent with the imagination of the Genii in these Astral bodies or Aeiry Vehicles, which act of imagination must needs be strong in them; it being so set on, and assisted by a quick and sharp pain, and fright in these scaldings, woundings and strokes on the back; some such thing happening here, as in women with child, whose fancy made keen by a sudden fear, have deprived their children of their Arms, yea and of their heads too.  
And this spirit of Nature directs the motions of the etherial Particles to act upon these grosser bodies, to drive them towards the Earth: for that surplusage of agitation of the Globular particles of the Aether, above what they spend in turning the Earth about, in Harmony to the heavens is carried every way indifferently, according to his own concession; by which motion the drops of liquours are formed into round Figures; from whence it is apparent, that a Bullet of Iron, Silver, or Gold, placed in the air, is equally assaulted on all sides by the occursion of these etherial particles, and therefore will be moved no more downward then upwards; but hang in aequilibrio, as a piece of Cork rests on the water, where there is neither wind nor stream, but is equally played against by the Particles of water on all sides.  
I shall demonstrate what I have said, that heavy bodies in the very climb where we live, will not descend perpendicularly to the Earth, and this will be evident to the Eye and to Reason, that the proportion of their declination from a perpendicular in any Elevation of the Pole: In the circled there A. B. D. let the Aequator be B.D. and from the point C. draw a line to E parallel to B. D which line C. E. will cut the circled in F sixty degrees, suppose from B let a heavy body be now at E. according to Mr. Streets Hypothesis, it must fall towards the Earth in a line parallel to the Aequator, viz in the line E F. And thus he disputed with me some years since, to prove the Earths Mobility: but his Solution of the Problem is very dry. The Earth moves, I do not deny; but I wish he could argue or Reason it better, for say I, E. F. declines from the line H.F. drawn perpendicular to the Horizon L. K. two third parts of a right angle, ( i.e.) 60. degrees. For the E. F. H. is equal to C F.K. which again is equal to the alternate angle B. G.F which is two third parts of a right angle ex thesi, whence it is plain that E. F. declines from a perpendicular no less than 60. degrees. By the same reason, if we had drawn the invidiam for the Elevation of 50. which is more souther then our climb, I might demonstrate that the descent of heavy bodies, declines from a perpendicular to the Horizon 50. degrees, or five ninthes of a right angle, &c. From whence it will follow, that men cannot walk upright, but declining, in the elevation suppose of 60. degrees as near to the ground as E. F. is to F L. and much nearer in the more remote parts of the North; and there is proportionably the same reason in other climbs, if we draw a invidiam for the parallel, under which we live, suppose about 52. degrees of Elevation we might represent truly to the Eye, in what posture men would walk upon the Royal Exchange, London, Oxford, Warwick-Castle, Alsester, Colton park, Tardebick Church Worcester, Bristol, St. Peters Churchyard in Exeter, in Sydmouth, in Salisbury Cathedral, or in Westminster-Hall, &c. For it is plain from what hath been above demonstrated, that the natural posture of their bodies upon the Horizon L. K. it would be in the line E. F. out of which, if they did force themselves in the line H. F. without being born head-long to the ground, and laid slat upon the Horizon, F K. the force of the air or whatsoever more subtle Elements therein pressing in lines parallel to E. F. and therefore necessary bearing down whatsoever is placed loose in the line H. F. as is plain to any at first sight.  
Add unto all this, that if the motion of gross bodies were according to mere Mechanical laws; a Bullet, suppose, of led or Gold, cast up into the air, would never descend again, but would persist in a rectiliner motion, for it being far more solid than so much air and Aether put together, as would fill its place, and being moved with no less swiftness then that wherewith the Earth is carried about in twenty four houres, it must needs break out in a streight line through the thin air, and never return again to the Earth; but get away as a comet does out of a Vortex. And that defacto, Col. John Knotsford at a Garrisons of the Kings, shot a Canon bullet so high, that it never fel back again upon the ground; now the spirit of Nature at a certain distance leaves the motion of matter to the pure laws of mechanics, but with in other bounds checks it; whence it is that the water does not swill out of the Moon  
Now the most notable of those Offices that can be assigned to the Spirit of Nature, and that suitable to his name, is the translocation of the souls of Beasts into such Matter as is most fitting for them, he being the common Proxinet or Contractor of all natural Matches and Marriages, betwixt Forms and Matter; For Materia appetite formum ut faemina virum, this spirit therefore may have not onely the power of directing the Motion of Matter at hand, but also of transporting of particular Souls& Spirits in their silence, and in activity to such matter as they are in, a fitness to catch life in again: which transportation or transmission may be very well at immense distances, the effect of this sympathy, and coactivity being so great in the working of the Wines in England, when the Vines are in the Flower at the Canaries, Tenneriff, Medera's or any place in spain, &c.  
Whence to conclude, we may look upon this spirit of Nature, as the great Quarter-master general of Divine Providence, but able alone, without any under Officers to lodge every soul, according to her rank and merit, when ever she leaves the body: And would prove a very serviceable Hypothesis for those that fancy the pre-existence of human souls, to declare how they may be conveyed into bodies here, be they at what distance they will before; and how matter haply may be so fitted, that the best of them may be fetched from the purest etherial Regions into an human Body, without serving any long apprenticeship in the intermediate air: As also how the souls of Brutes, though the Earth were made perfectly inept for the life of any animal, need not lye for ever useless in the Universe.  
Now I say the Genii of Men, being in the same cond●tion that other spirits are, appear sometimes though but seldom: The cause in both being, partly the difficulty of bringing their Vehicles to an unnatural consistency, and partly their having no occasion to do▪ and lastly, it being not permitted to them to do as they please, or to be where they have a mind to be.  
Me thinks this tragic pomp and Harmony looks mournfully, preparing to die, laying waste all the operations of the Mind, putting her into fits of dotage and fury, making the very Visage look ghastly and distracted, and at the best sadly pale and consumed; as if life and soul were even quiter extinct, cannot but imprint strange impressions even upon the stoutest mind, and raise suspicions that all is lost in so great a change But the knowing and benign spirit, though he may flow in tears at so dismal a spectacle, yet it does not at all suppress his hope and confidence of the Genius's safe passage into the other world, and is no otherwise moved then the more passionate spectators of some cunningly contrived Tragedy; where persons whose either virtue or misfortunes, or both, ( for they seldom part) have won that affection of the beholders, are at last seen wallowing in their blood, and after some horrid groans, and gasps, lie stretched stark dead upon the stage  
But being once drawn off, find themselves well and alive, and are ready to taste a cup of Wine in the A●tyring room with their friends; to solace themselves really, after their Fictious pangs of Death, and leave the easy multitude to indulge to their soft passions, for an evil that never befell them.  
The fear and abhorrency therefore we have of Death, and the sorrow that accompanies it, is no argument, but that we may live after it, and are by due affections for those that are to be Spectators of the great tragic Comedy of the World; the whole plot whereof being an Harmony of the Spheres, Planets and Influenciary beams, being contrived by Infinite wisdom and goodness, we cannot but surmise that the most sad representations are but a show, but the delight real to such as are not wicked and impious; and that what the ignorant call evil in this Universe, is but as the shadowy stroks in a faire Picture; or the mournful notes in music, by which the beauty of the one is more lively and express, and the melody of the other more pleasing and melting.  
I have now conducted the soul into the other state, and installed her into the same condition with the Aerial Genii, but seeing that those that take any pleasure at all in thinking of these things, can seldone command the ranging of their thoughts, within what compass they please, and that it is obvious for them to doubt whether the Genius can be secure of her permanency in life in the other world,( it implying no contradiction, that her vital congruity, appropriate to this or that Element, may either of itself expire, or that she may by some careless debilitate one congruity, and awaken another in some measure; so make her self obnoxious to fate) we cannot but think it in a manner necessary to extricate such difficulties as these, that we may not seem in this aftergame to loose all we won in the former.  
The Genius after the death of the body runs through three hazards, one respects an intrinsical principle, the periodical terms of her vital congruity, or else the Levity and miscarriage of her own will, which obnoxiousnes of hers is still more fully argued from what is affirmed of the Aerial Genii( whose companion and fellow Citizen she is) whom sundry philosophers assert to be Mortal; and that she is revolved hither thrice, and no more; because this number seems sufficiently to suffice, for the purgation of sins, as you may red in my rosy Crucian infallible Axomata lib. 2. chap. 4. at la●ge; the other two hazards she runs, are from without, to the Conflagration of the world, and the Extinction of the Sun.  
Now whether the souls of men be virtuous or vicious, they must die to their Aerial Vehicles, which seems a sad story at first sight, as if Righteousness could not deliver from death; but if it be more carefully perused, the terror will be found onely to concern the wicked. For the profoundest pitch of death i● the descent into this terrestrial body, in which, besides that, we necessary forget whatever is past, we do for the present led {αβγδ}, a dark and obscure life, draging this weight of Earth along with us, as Traitors and Malefactors do their heavy Fetters in their secluse confinements.  
But in our return back from this state, life is naturally more large to them that are prepared to make good use of that advantage they have of their airy Vehicle: But if they be not Masters of themselves in that state, they will be fatally remanded back to their former prison in process of time, which is the most gross death imaginable. But for the good and virtuous souls, that after many ages change their Aerial Vehicle for an etherial one, that is no death to them, but an higher ascent into life. And a man may as well say of an Infant that has left the dark womb of his Mother, that this change of his is Death, as that a Genius dyes by leaving the gross air, and emerging into that Vehicle of Light, which they ordinarily call Aetheri●l.  
There may be a dangerous relapse out of the Aerial Vehicle into the Terrestrial, which is properly the death of the Soul that is thus retrograde. But for those that ever reach the etherial state, the periods of life there are infinite; and though they may have their Periges as well as Apoge's, yet these circuits being of so vast a Compass, and their Perige's so rare and short, and their return as certain to their former Apsis, as that of the celestial bodies, and their etherial sense never leaving them in their lowest touches towards the Earth; it is manifest that they have arrived to the life that is justly called Eternal. Thus the body returns to the earth from which it was taken, the Spirit returns to the heavens from whence it descended, and the Soul or Genius returns to God that gave it.   

CHAP. XVI. How the Earth is consumed, and the bodies of the dead, and what becomes of the dust of those that are resolved into their first Principle; that the conflagration of the earth will prove fatal to the souls of the wicked men and Daemons; what the cursed spirits and souls w●ll suffer, and what be their thoughts that do groan in Tophet, when Minos judges them: Eugenius Theodidactus testimony of the Ayreal state, and five s●veral Opinions more concerning their state after the conflagration, that the Sun being turned into darkness, and the Moon into blood, is no panic fear, but may be rationally suspected from the Records of History, and grounds of Natural philosophy, the said influence of this extinction upon man and beast, and all the Aireal Genii imprisoned within their s●veral Armospheres in our Vortex, that it will do little or no damage to the ethereal Inhabitants, in reference to heat or warmth, nor will they find much want of his light, how they may pass out of one Vortex into another, by the privilege of their etherial Vehicles, without labour or toil, and be safe● that wicked souls and Daemons will revive again, and that the earth and air will be inhabited by them.  
I Have thus enthroned my Genius in her ethereal Vehicle, where she is a very magnificent thing, thing, full of Divine Love, Majesty, and tranquillity; and shall next consider the condition of the souls of men and Daemons, after the earth is con●umed, for naturally the earth perisheth, by water, or by fire; and this happeneth every seven thousand years, and to the Heavens every 3●000 years, as Winter and Summer do in our ordinary year: In undatio non secus quam hiems, quam Aestas lege Mundi venit: But for this {αβγδ}, it not being so famous, nor so frequently spoken of, nor so destructive, nor so likely to end the world as the other way, nor belonging so properly to my purpose, I shall let it pass: The general prognostic is concerning fire now, not only of the stoics, as Zeno, Cleanthes, Chrysippus, Seneca, but of several also of different Sects, as Heraclitus, Epicu●us, Cicero, Pliny, Aristocles, Numennius, &c.  
S●neca says the stars will run and dash one ●●ainst another, and so set all on fire, and ●onsume the earth, and all bodies upon it, or in it, both living and dead: The destroying the ethereal Region, is as foolish a fancy, as the sentemcing of the eel to be drowned, because the matter of the Aether is too fine and subtle for fire to rage in, it being indeed nothing but a pure light or fire itself; and yet this ethereal matter is infin●tely th● greatest portion of the world.  
Wherefore the world cannot be said properly to be liable to the destruction of fire, from any natural causes, as Lactantius, Ireneus, and the stoics would have it; for fire is nothing but the motion of certain little Particles of matter, and there is no mo●e motion at one time in the world, then at another, because one part of the matter cannot impress any agitation upon another, but it must loose so much itself: This h●deous noise therefore of the conflagration of the world must be restrained to the firing of the earth only, so far as it concerns us, for there is nothing else combustible in the Universe but the Earth, and other Planets, and what vapours and exhalations arise from them.  
And the most certain and most destructive execution this fire will do, must be upon the unrecovered souls of wicked men and Daemons: Those that are so deeply sunk and drowned {αβγδ}, that the very consistency of their Vehicles does imprison them within the confines of this thick caliginous air; these souls or spirits therefore that have so inextricably entangled themselves in the fate of this lower world, giving up all their senses to the momentary pleasures of the moist luxurious Principle, which is the very seat of death: These in the mystical philosophy of the rosy Crucians, are the Nymphs, to whom though they allot a long Series of years, yet they do not exempt them from Death and Fate; and Eugenius Theodidactus pronounces, that their life will be terminated with the conflagration of the world, for thus he intimates, {αβγδ}.  
— {αβγδ}  
{αβγδ}.  
And indeed this young philosopher has pretty fancies, let us hear him in his Mother Tongue, for thus he brings in Minos judging the dead▪ A little after his former verses in the fourteenth Chapter.  
Now Minos after strict examination,  
And justly informed by their accusation,  
Contrudes them all unto the sad society,  
Of such as are condemned for their impiety:  
With them incessant torments do endure  
A just infliction for their deeds impure:  
But against such, he is incensed most,  
Who whilst they lived did of their riches boast;  
Whom dignity and style swelled with ostent,  
Who in their proud hearts, could have been content  
To have had adoration; he hates pride,  
And doth such haughty insolence deride,  
As short and momentary, because they knowing  
Themselves unto their Marbles hourly growing,  
As being mortals; yet in their great glory,  
Think not their wealth& riches transitory;  
But all these splendours they have now laid by,  
Wealth, Gentry, Office, Place, and Dignity,  
Naked, sad-lookt, perplexed with grief extreme,  
Thinking what past in life-time a mere dream;  
To behold which, I took exceeding pleasure,  
And was indeed delighted above measure  
If any of them by chance I knew,  
As private as I could, I near him drew,  
Demanded what before was his condition,  
And whether, as the rest, swelled with ambition:  
About the door there was a throng of such,  
By Pluto's Ministers offended much;  
Beaten and thrust together all about,  
Who, as it seems, would gladly have got out,  
To these he scarcely moving in a Gown,  
Which from his shoulders to his heels flowed down,  
Of Scarlet, Gold, and divers colours mixed;  
Casting his head that way, on some he fixed  
An austere eye; such counting it a bliss,  
To whom he but vouchsafed a hand to kiss;  
At which the others murmured, Minos then  
settling himself upon his Throne again,  
Some things most justly sentenced, there appeared  
The Tyrant cronwell evilly cheered,  
Not knowing what excuses for to bring,  
●eing accused for killing of the King:  
Hewet& Slingsby testates to that Conviction,  
And he now ready to be doomed to infliction  
With other Traytors, who without repentance,  
Have had their Judgement red, and past Sentence.  
From the Tribunal, we our course extend,  
Unto the place of torments, where( O friend)  
Infinite miseries at once appear,  
All which we freely might both see& hear;  
Together with the sound of stripes& blows,  
Loud ejaculations, shrieks, tears, passionate woes,  
echoed from these wrapped in invisible flames,  
Wheels, Racks, Forks, Gibbets, to tell all their names,  
Not possible. Here Cerberus besmears  
His triple chaps in blood, ravens and tears.  
The wretched souls; the fell Chimaera takes  
Others in her sharp claws, and 'mongst them makes  
A fearful massacre, limb from limb dividing.  
Not far from thence in a dark place abiding  
Were Captives, Tyrants, and bailiffs, of these store,  
And with them mingled both the rich and poor:  
These all together and alike tormented,  
Who now too late have of their sins repented;  
And others of them, whom we beholded and knew,  
Who died not long since, such themselves withdrew;  
And as ashamed to be in torments seen,  
In dark and obscure nooks their shadows screen;  
Or if they doubtfully cast back their eyes,  
Blushes are seen from their pale cheeks to rise,  
And only such themselves in darkness shrowded,  
Who were in life most insolent and proud.  
These objects having past, at length we come  
Unto the field called Acherusium.  
No sooner there, but streight we happed among  
The Demi-gods, the Heroes, and a throng  
Of several Troops.—  
But let us take a more serious and distinct view of the condition of the Genius, after the conflagration of the earth; and here I meet with five several sorts of Opinions concerning it: The first hold, that this unmerciful heat and fire will at last destroy and consume the soul as well as the body: But this seems to me impossible, that any created Substance should utterly destroy another Substance, so as to reduce it to nothing: For no part of matter, acting the most furiously upon another part thereof, does effect that; it can only attenuate, dissipate, and disperse the parts, and make them invisible; but the substance of the Soul is indissipable and indiscerpible, and therefore remains entire, whatever becomes of the body or Vehicle. Thus Virgil.  
Yet the Bodies when they die,  
Are not cleared from all their misery;  
They having not repented of their crimes,  
Must now be punished for their misspent times.  
The second opinion is, That after long and tedious tortures in these flames, the Soul by a special act of Omnipotency is amnihilated: But methinks, this is to put Providence too much to her shifts, as if God were so brought to a plunge in his creating a creature of itself immortal, that he must be fain to uncreate it again ( i.e.) annihilate it: Besides, that that Divine Nemesis that lies within the compass of philosophy, never supposes any such forcible eruption of the deity into extraordinary effects, but that all things are brought about by a wise and infallible, or inevitable train of secondary causes, whether Natural, or free Agents. And saith the ●oet; 
Four things of Man there are, Spirit, Soul, Ghost, Flesh,  
These four, four places keep, and do possess  
The Earth covers Flesh, the Ghost bovers o'er the Grave,  
Orcus hath the Soul, Stars do the Spirit crave.   
The third therefore, to avoid these absurdities, denies both absumption by fire and annihilation; but conceives, that tediousness and extremity of pain makes the Soul at last, of her self, shrink from all Commerce with Matter, the immediate principle of Union, which we call vital congruity, consisting of a certain modification of the body, or Vehicle, as well as of the Soul, which being spoiled and lost, and the Soul thereby quiter loosened from all sympathy with body or matter, she becomes perfectly dead, and senseless to all things, and as they say, will so remain for ever. But this seems not so rational; for as Plato somewhere hath {αβγδ}: Wherefore so many entire immaterial substances would be continued in being to all Eternity, to no end nor purpose, notwithstanding they may be made use of, and Actuate matter again as well as ever. And in another place he hath it: 
— But for their crimes  
They must be punished,& for misspent times  
Must tortures feel; some in the winds are hung,  
Others to cleanse their spotted sins, are flung  
Into vast gulfs, or purged by fire.   
A fourth sort therefore of speculations there is, who conceive, that after this solution of the Souls or Spirits of wicked men, and from their Vehicles, that their pain is continued to them even in that separate state, they falling into an unquiet sleep, full of furious tormenting dreams, that act as fiercely upon their spirits, as the external fire did upon their bodies. But others except against this Opinion as uncertain, viz. that the Soul can act when it has lost all vital union with the matter, which seems repugnant with that so Intimate and Essential aptitude it has to be united therewith; and the dreams of the Soul in the body, are not transacted without the help of the Animal Spirits in the Brain, they usually symbolizing with their temper: Whence they conclude, that there is no certain ground to establish this Opinion upon.  
The Souls of the wicked will be tortured( saith the fifth) in the other state, with most cruel hatred of imaginary evil, and false suspicions, and most horrible phantasms that then fall, and there are represented to them most sad things, sometimes of the Heavens falling upon their heads, sometimes of being consumed with violent flames, sometimes of being drowned in a Gulf, sometimes of being swallowed up into the Earth, sometimes of being changed into divers kinds of beasts, sometimes of being torn and devoured by ugly Monsters, sometimes of being carried abroad through Woods, Seas, Fire, air, and through fearful places, wandring sometimes like Souldiers upon the Sea, and sometimes like strange birds, sometimes like Maremen and mermaids, and upon the shore in divers shapes of men, beasts, and these we call satires, Fauni, Silvani, Ner●ides naiads Orcades, dryads, and Dii tutulares of Cities and countries; and those that love the warmth of Families, and homely converse with men, Lares Familiares.  
And these things happen to them after death, no otherwise then in this life; to those who are taken with a frenzy, and some other melancholy distemper, or to those who are affrighted with horrible things, seeing dreams, and are thereby tormented, as if these things did really happen to them, which, truly are not real, but only species of them apprehended in imagination, even so do horrible representations of sins terrify those souls after death, as if they were in a dream, and the guilt of wickedness drives them headlong through divers places, &c.  
Now when the Sun is turned into darkness▪ and the Moon into blood, it will be very hideous, and intolerable to all the inhabitant● of the Planets in our Vortex, and poor mortals will be wearied with heavy languishments, both for want of the comfort of the usual warmth of the Sun, whereby the bodies of men are recreated, and also by reason of his inability to ripen the fruits of the soil; whence necessary must follow, Famine, Plagues, Sicknesses, and at length an utter devastation and destruction of both men and beasts; nor can these Genii scape free, but that the vital tie to their Vehicles, necessary confining them to their several Atmospheres, they will be inevitably imprisoned in more then Cimmerian darkness; as the Poet saith.  
Here people are that be Cimmerian named,  
drowned in perpetual darkness, it is famed,  
Whom rising nor the setting Sun doth see,  
But with perpetual night oppressed be.  
For the darkness of the Sun will turn the Moon into blood, and put out all the light of the Stars and Earths, and nothing but Ice and Frosts, and flakes of Snow, and thick mists, as palpable as that of Egypt, will possess the Regions of their habitation: But the Genii that have arrived to their ethereal Ve●icle, can turn themselves into a pure actual light when they please, their Region being a soft mild light, and but a change of pleasure, as it is to see the Moon shine fair into a room after the putting out of the Candle; and these ethereal Genii being now safe, let us look down a little, for all the world is now in a flamme; and when the fire has done due execution upon that unfortunate crew, and tedious and direful torture has wearied their afflicted Ghosts into an utter recess from all Matter, and thereby into a profound sleep or death, that though those twinkling eyes of Heaven, the Stars, might be compassionate Spectators, yet they cannot sand out one ray of light to succour or visit the earth, their tender and remote beams not being able to pierce, much less to dissipate the clammy and stiff consistency of that long and Fatal Night.  
Wherefore calling our mind off from so dismal a sight, let us place it upon a more hopeful ob●ect, and see what follows this Fate, after a long series of years, when not only the fury of the fire is utterly slaked, but that vast Atmosphere of smoke and vapours, which was sent up during the time of the Earths Conflagration, has returned back in copious showers of Rain, which will again make Seas and Rivers, will bind and consolidate the ground, and falling exceeding plentifully all over, make the soil pleasant and fruitful, and the air cool and wholesome, refreshed again with a new Heaven, a new Sun, Mo●n and Stars; and nature recovering thus to her advantage, and becoming youthful again, and full of Genital salt and moisture, the souls of all living creatures belonging to these lower Regions of the Earth and air, will awaken orderly in their proper places, the Seas and Rivers will be again replenished with Fish, the Earth will s●nd forth all manner of Fowls, four-footed beasts, and creeping things; and the souls of men also shall then catch life from the more pure and B●lsanick parts of the Earth, and be clothed again in t●rrestrial bodies. And lastly, t●e Aerial Genii, that Element becoming again wholesome and vital, shall in du● order and time, awaken and revive in the cool ro●●d air, which expergefaction into life, is accompan●ed with propensions answerable to those resolutions they made with themselves in those fiery torments, and with which they fell into their long sleep.  
And thus have I demonstrated the Harmony of the World, mans body, and the souls of both, from the Creation to the Conflagration There are also other mysteries, but we shall abundantly discourse of all these in the following Books; wherefore we now put an end to the first Book.    

The Postscript.  
THus have I Reader demonstrated the Harmony of the Heavens, and how the Spirits ascend and descend from Earth to Heaven, and from Heaven to Earth: The harmony of beams, and how Spirits and Souls slide down into the bodies; of the harmony of mans body; of the harmony of his Soul, with medicines fitted for the benefit of both: I have conducted the Soul into the place from whence it was conveyed and prae-existed, and now perhaps you do begin to bless yourself: For is it possible( say you) that any bodily substance should enclose such mysteries as these? In this, my friend, you have your liberty, I value no mans censure, and therefore trouble not yourself about it, for your Faith will add nothing to it, and your Incredulity cannot take any thing from it: This only you shall do, be pleased to give way to my sauciness; for I must tell you, I do not know that which I may call impossible: I am sure there are in Nature powers of all sorts, and answerable to all desires, and even those very powers are subject to us; and I have discoursed of them by way of objection, and answered my own Positions, for the better satisfaction of my Readers: I have discovered myself in arguing known truths, reserving the rest to myself, and those that shall deserve them, b●ing freely willing to do good to my ●nemies, if I have any, and to the ●nvious, following the example of Christ, the King, and the Bishops; for my soul fears God, honours the King, and l●ves the ●ishops, and their forms of Government, hoping this little Book will be to them as I am, free from discord: But some not convent,( because they never heard of what I have written) think thi● but my fancy and invention, and no practical truth; take notice of these Authors, Gentlemen, and they will testify for me, viz. God, and these his created s●rvants, Moses, Zoroaster, Pythagoras, Nollius, Alfid, Salmanazer, Epicharmus, Belen, Avicebron, Empedocles, Abraham, Cebes, Enoch, Ollo Puen, Euripides, Elias, Avicen, Plato, Avenrois, Xistus, Ezekiel, Trismigist, Herviscus, Lactantius, Eu●lid, Philo, Ir●neus, virgil, Clemens, Marcus Cicero, Tertullian, S. Ambrose, Plotinus, S. Austin, Bocatus, Theophrastus, Plotinus, Jambli●●s, Proclu●, Beda, Bothius, P●●llus, Cardanus, Diodorus, Philostratus, Zamol●●is, Origen, Georgius Vene●●, Syne●ius, Sev●rinus, Cornelius Agrippa, Paracelsus, Ryverius, Sennertus, Phroates, Jarchas, L. Verulam, D. Gregory, D. Flood, Doctor Barlow, Des carts, R lul, Fernelius, Sir Christopher Heydon, Ficinus, Agricola, Mr. Hobbs, Mr. John Gadbury, Eugenius, and Mr. Vincent Wing, Dr. ●rown, Mr. Collins, Mr. Moor, and many other ancient and Modern Writers, which would be too long to recite: I could prove all I have written to be true by ten thousand witnesses, and the Bible; but I am not bound to give any man so much satisfaction. Thus far I have been free to assist those that understand me, and it is more then I promised; I am in the humour to do my Native Country service, having seen Spain, Italy, turkey, and Greece, and their learning; but folly in France is their highest wisdom, and I cannot find a discreet●y moral man amongst them; and from thence we have nothing but f●llows that root here in England, to the prejudice of Trade, and employment of our Natives; for several, as monsieur D. &c. and such Extortioners that creep am●ng women for the sale of Silks and commodities, ribbons, ●●ats, &c. get great riches, to the ruin of the Englishmen: I know the King will observe how our Citizens are destroyed by them, his Sacred Majesty sees how they vend vile commodities, and cheat the poor people: Nay, th●y are the basest of Nations, and therefore not in our harmony, but I have set all into good order, in the Idea of the Law and Government; and to make kingdoms happy, observe those maxims in my Fundamental Elements of Moral philosophy, Policy, Government, and the laws.  
Many errors the Compositer hath committed, but the Vertuosi and Litterati, have Apologized ( for mine) and the Printers mistakes, which through hast, or other infirmities, were committed: So now let the cowardly counsels of under-wits, and lily, pass amongst Asses unregarded: God hath set all in Heaven and Earth into Harmony( except the Devil and Rebels) for there is a Harmony between Christ and King Charles, between the Angels in Heaven, and the Bishops in England; between the Saints in Heaven, and the Kings Loyal Subjects; for the King and Bishops command and teach the same Laws of God upon Earth, as God teaches his Saints, Angels, and them, from Heaven: I pray God direct us in this right way, to his glory.  
I know the world will be ready to boy me out of countenance for this, because my years are few and green, I want their two Crutches, the pretended modern Sanctity, and that solemnity of the Beard, which makes up a Doctor: But Gentlemen, in the Physical part of this Book, let me advice you, if by what is here written you attain to any knowledge in rosy Crucian Medicines,( by divine assistance) let me advice you, I say, not to attempt any thing rashly. There is in the rosy Crucian Records a memorable story of a Jew, who having by permission rifled some spiritual treasures, was translated in Solitudines, and is kept there for an example to others: I will give you the best counsel that I can, serve God, and honour the King, pray for the Bishops, and their godly able Ministers, do wrong to no man, &c. but do good for evil to all. I will now withdraw, and leave the Stage to the next Actor.  
God save the King.