ANIMA MAGICA ABSCONDITA; Or A Discourse of the universal Spirit of Nature, With his strange, abstruse, miraculous Ascent, and descent.  
By Eugenius Philalethes.  Stapul: in Dion: Est autem Vniversum speculum Unum, ad Quod astans Amor, suum efformat Idolum. 
Dû a Digon: Hêb Dhû, Hêb Dhim.  
LONDON, Printed by T.W. For H. B. 1650.   

To the Reader.  
NOw God defend! what will become of me? I have neither consulted with the stars, nor their urinals, the almanacs. A fine Fellow, to neglect the Prophets, who are read in England every Day! They shall pardon me for this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. There is a Mystery in their profession, they have not so much as heard of: Coelum stellatum Christianum; a new Heaven fancied on the old Earth. Here the Twelve Apostles have surprised the zodiac, and all the Saints are ranged on their North, and South sides. It were a pretty vanity, to preach when Saint Paul is ascendent, and would not a Papist smile to have his Pope elected under Saint Peter? Reader, if I studied these Things, I should think myself worst employed than the Roman Chaucer was in his Troilus. I come out as if there were no hours in the Day, nor Planets in the hours: neither do I care for any thing, but that Interlude of Perendenga in Michael Cervantes: Let the old Man my Master live, and Christ be with us all. Thou wilt wonder now where this drives, for I have neither a Conde de lemos, nor a Cardinal to pray for. I pray for the Dead, that is, I wish him a fair Remembrance, whose Labours have deserved it. It happened in exposing my former Discourse to Censure, (a custom hath strangled many Truths in the Cradle) that a Learned Man suggested to me some bad Opinion he had of my Author, Henricus Cornelius Agrippa. I ever understood, it was not One, but many in whose sentiment that miracle suffered. It is the Fortune of deep writers to miscarry because of obscurity: Thus the Spots in the Moon with some Men are Earth, but 'tis more probable they are water. There is no Day so clear, but there are Lees towards the Horizon: so inferior Wits, when they reflect on higher Intellects, leave a Mist in their beams. Had he lived in Ignorance, as most do, he might have past hence like the last years clouds, without any more Remembrance. But as I believe the truth a main Branch of that End, to which I was born; so I hold it my Duty to vindicate him, from whom I have received it. The world then being not able to confute this man's Principles by Reason, went about to do it by Scandal, and the first Argument they fastened on, was that of the Jews against his saviour: Thou art a Samaritan, and hast a devil. The Chief in this Persecution is Cicognes', and after him Delrio in his Fabulous Disquisitions. But Paulus Jovius stirred in the Vomit, who amongst other men's Lives hath put my Author to Death. It is done indeed Emphatically betwixt Him, and his Poet, whom he hired (it seems) to stitch verse to his Prose, and so patched up the Legend. Quis (saith he) in Henrici Cornelii Agrippae sedato vultu portentosum Ingenium latuisse crediderit? In his subsequent Discourse he states his Question, and returns my author's best parts as a libel on his memory. But that which troubles him most of all is, That Agrippa should prove his Doctrine out of the Scriptures. Then he inculcates the solemn cramb of his dog-devil, whose Collar Emblematically wrought with Nails, made the ruff to his Familiar. For a Close to the story, he kills him at lions, where being near his Departure he unravelled his magic in this desperate Dismission, Abi perdita Bestia, qui me totum perdidisti. This is the most gross Lie, and the least probable in every circumstance that ever was related. Devils use not to quit their Conjurers in the day of Death, neither will they at such Times be exterminated. This is the hour wherein they attend their Prey, and from seeming servants become cruel Masters. Besides, is it not most gross, That any should dog this Devil from Agrippa's Lodging to Araxis, where (Saith this Prelate) he plunged himself? Certainly spirits pass away invisibly, and with that dispatch no mortal man can trace them. Believe this, & believe all the Fables of Purgatory. Now Reader, thou hast heard the worst, lend a just ear, and thou shalt hear the Best. Johannes Wyerus, a professed adversary to Ceremonial magic, and sometimes seccretary to Cornelius Agrippa, in his Daemonomania speaks thus. He wonders that some learned Germans and Italians were not ashamed to traduce his Master in their public writings. That he had a Dog whose Call was Mounsieur he confesseth: and this spaniel during his service he used to lead, when Agrippa walked abroad, in Loro ex pilis concinnato. At revera (saith he) Canis erat Naturalis Masculus, To which also Agrippa coupled a Bitch of the same colour called Madammoyscelle. It is confessed he was fond of this Dog, as some men are, and having divorced his first wife, would suffer him for a Sarcasm, to sleep with him under the sheets. In his study too, this dog would couch on the Table by his Master, whence this great Philosopber, inter supellectilem Chartaceam certe insignem delitescens, saith Wyerus, would not sometimes stir out for a whole week together. So studious was he for the good of posterity, who have but coldly rewarded him for his pains. I have observed also in his Epistles, That when he was resident at Malines, his domestics used to give him an account in their Letters how his dogs fared; so fond was he of those Creatures. But to come to the rest of the Legend; Paulus Jovius tells you he died at lions ignobili, & tenebroso in diversorio: But Wyerus, who had more Reason to be inquisitive after his Master's death, tells me he died at Granople, and that in Domino, not desperately as his Enemies would have it. Here now was a jovial stride from Gratianopolis to Lugdunum: Sure this Paul was a scant Geographer. But Reader, it is not my Intention to conceal any thing in this matter, know therefore that Agrippa had another dog, his Filioli: and this last died in more respect than most of his Master's Adversaries. For my author by some secret means having strangely qualified him, divers learned men writ Epitaphs upon him, whereof some have been published, and are yet extant. Out of this Fable of the Cerberus Baptista Possevinus pumped these verses.  
Vivens quem cernis Tumulum, nè fertè meretur  
Os placidum, stygii Rex fuit iste Lacus.  
Quare etiam Custodē habuit, dum viveret, Orci,  
Cui nunc in Tenebris praeda daret Comitem.  
Ast Hic, si ingenium moderari scisset, ad Auras  
Tantum isset, Quantum Tartara nigra subit.  
Thus have they all-to-be-divelled him, but why may not truth run in verse, as well as scandal?  
Sic Agrippa ingens, duplici quoq; sufficit Orbi,  
Fractaque diversas Fabrica monstrat Opes.  
Terram Terra capit Caeloque affinia Coelum  
Possidet: Hoc vivus scripserat ante Sophos.  
Naturam Natura trahit: similemq; Supernae  
Hanc animam, agnoscit vita superna suam.  
Sic vivens, Moriensque Docet: dumque altus in Astra  
Tendit, habet Magicas parca vel ipsa Manus.  
Now Reader, if thou wouldest be further satisfied in his distaste of Black magic, I wish thee to read his most Christian Invective against the German Conjurer entertained in the French Court. Nay, so zealous, and nice of Conscience was he, that being solicited by some Divines for a Comment on Trismegistus, he returned them a very tart answer, referring all true knowledge to the Scripture. In a word, he did not only hate impious, but vain Arts; For he lost the Favour of the Queen-Mother, because he would not be employed by her in astrology. A science in whose true natural part, which concerns Generation and Corruption, he was skilled to a miracle: but he knew it was bootless to look fatal Events in the Planets, for such are not written in Nature, but in the superior Tables of predestination. Having thus then sufficiently proved his Integrity, I will in a few words discover the grounds of his persecution. He was a man reformed in his Religion, and had I the leisure to cite his works, I could quickly prove he was not of the Roman Church. For in his Book de vanitate scientiarum he allows not of Monks and Friars, but calls them Sects, Quibus carvit Ecclesia, cum fuit Optima. And certainly that notable jest of his on the Cowle, nettles the Papists to this Day. He disclaims also their Images, their Invocation of Saints, their Purgatory and Pardons, and would have the Laity communicate sub utraque specie. He corrects the Pope himself sufficiently, and is utterly against the Inquisition Office. what also his Opinion was of Luther, is not hard to guess out of his Epistles: For in a letter to Melancthon he hath these words. Salutabis per me invictum illum Haereticum Martinum Lutherum, qui (ut ait Paulus in Actibus) servit Deo suo secundum sectam quam vocant Haeresin. Lastly, he was altogether for the written word, preferring it to human Constitutions, which is contrary to the Papist, who will not allow it to be the judge of Controversies. This is the Man, and thus qualified at Home, howsoever the world hath rendered him abroad. Now for his more mysterious Principles, thou hast their Maine in this Discourse, which if thou canst apprehend, I know thou wilt style him in particular, as Trismegistus doth Man in general, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: or as Panaetius did his Plato, Hominem Divinum, Sanctissimum, sapientissimum & Homerum Philosophorum. But this sluttish shuffle fits not his memory, and Things fall from me now as strictures, not Compositions. I shall say nothing more, but leave thee to thy studies, whiles I translate that Epitaph of Platina, to his Tom. 6.  
Quisquis es, si pius, Agrippam  
Et suos ne vexes: Anguste  
Jacent, & soli volunt esse.  E. P.  

ANIMA MAGICA ABSCONDITA.  
TO build Castles in the air, is a Common Proverb with all Men, but a Common Practice with the peripatetics only. I have oftentimes admired, That the very end and Result of their Philosophy did not clearly discover its falsity. It is a mere Help to Discourse. Mood and Figure are their two pillars, their Non ultra: Their heptarchy ends in a Syllogism, and the best professor amongst Them is but a scold well disciplined. Their seven years' study are seven years of Famine; They leave the Soul not satisfied, 
Gen:  and are more a Dream then that of Pharaoh. For verily if the stage, and Reign of Dreams be nowhere beyond fancy, than the fancies of these men being nowhere beyond their Authors, may rest on the same Pillow. This Sect than may be styled Δημός {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Their Conceptions are not grounded on any Reason existent in Nature, but they would ground Nature on Reasons framed, and principled by their own Conceptions. Their philosophy is built on general empty Maxims, Things of that stretch and latitude they may be applied to any Thing but conduce to the Discovery of Nothing. These are the first Lineaments of their Monster, and in reference to them they have many subordinate Errors, which praetend a symmetry with their fundamentals, but in truth have none at all. These later Quillets are so minced with Divisions and Distinctions, That their very patrons are dubious how to state them. I could compare their physiology to a Chase in Arras, where there is much of similitude, but nothing of Truth. 'tis the child of fancy, a Romance in Syllogisms, a Texture of their own Brain, like that cobweb Campagnia, which Lucian's Spiders planted betwixt the Moon, and Venus. Nature in general (say They) is Principium Motus, & quietis. A Form is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a definition they know not what to make of, and the soul is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or actus Corporis Organici. These Two last Descriptions (for they are no Substantial definitions) are such Riddles, that I verily believe Aristotle made use of those words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because he would not discover his Ignorance in these points. For why should a Form, be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or in what other Author can we find this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}? But because Nature in general, that is, in her Active, and Passive portions, namely Matter and Form, together with the Soul of man, are the main Fundamentals wherein to build a philosophy, and that this Aristotle is so Sainted by his Clients, that the Divines of Collein tell us, He was praecursor Christi in Naturalibus, ut Iohannes Baptista in Gratuitis; I shall further examine these his Definitions, and acknowledge the Benefit when I find it.  
In the first place then, it may be thought I am beholding to this Man for telling me, that Nature is a Principle. So I may tell the Reader, The Magician's passive spirit is a principle, but if I tell him not what kind of substance it is, I will allow him ten years' study, and if the Sun went back every day ten Degrees in his dial, he shall not without a supernatural assistance know what, or where it is. But you will reply: He tells me further, it is a principle causeth Bodies to move and rest. I thank him for his Nothing. I desire not to know what this Principle doth, for that is obvious to every Eye; but I would know what it is, and therefore he may pocket his Definition. Again you will object, he tells me not only that Nature is a Principle, but that Natura est Forma, and by Consequence Forma est Natura. This is Idem per Idem, he retains me in a circle of notions, but resolves nothing at all Essentially. Besides, Forma in the genuine scope of the Language signifies the outward symmetry, or shape of a Compound. But the peripatetics who impose on tongues, as they do on Nature, render it otherwise in their Books; and mistake the effect for the cause. I shall therefore take it in Their sense, and be content for once to subscribe to their Comments. Forma then in their Conception is the same with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or vis Formatrix, which Aristotle defines {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. I must confess I do not understand him, and therefore I shall take him upon Trust, as his Disciples expound him. Est enim {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (saith Magirus) quoniam absolvit, expolit, & informat Rem Naturalem, ut per eam una ab Alterá distinguatur. This is an express of the Office and Effect of forms, but nothing at all to their Substance, or Essence  
Now let us see what he saith to the Soul of Man. The Soul (Saith he) is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is in plain Terms Consummatio, or barbarously but truly Finitatio, though his own followers falsely render it, Actus Corporis Organici. But this definition is common to beasts, & plants, & therefore he hath stumbled on another; Anima est Principium quo vivimus; sentimus; movemur, & Intellîgimus. Now both these descriptions concern only the Operations and Faculties which the Soul exerciseth in the Body, but discover not her Nature, or original at all. It was ingenuously done of Galen, who confessed his Ignorance concerning the substance of the Soul, but this Fellow who had not so much honesty is voiced Prince of Philosophers, and the positions of more glorious Authors are examined by his dictates, as it were by a Touchstone; Nay the Scripture itself is oftentimes wrested, and forced by his Disciples to vote a Placet to his Conclusions. It is a miserable task to dwell on this ethnic, to gather his straw and stubble most of our days, and after all to be no better acquainted with ourselves, but that the Soul is the Cause of Life, sense, motion, and understanding. I pity our customary Follies, that we bind ourselves over to a prenticeship of expense and study, only to compass a few superficial truths which every ploughman knows without book. Verily Nature is so much a Tutor, that none can be ignorant in these Things: for who is so stupid as not to know the Difference between Life and Death, the absence, and presence of his Soul? Yet these very definitions, though looked upon as rare, profound, philosophical Determinations, instruct us in nothing more. Away then with this peripatetical Philosophy, this Vain babbling, as S. Paul justly styles it, for sure enough he had some Experience of it at Athens, in his Dispute about the Resurrection. Let us no more look on this Olla Podrida, but on that Spirit which resides in the Elements: for this produceth real Effects by the subsequent Rotations of corruption & generation, but the spirit of error, which is Aristotl's, produceth nought but a multiplicity of Notions. Observe then, that this Stagirite and Nature are at a great distance, the One ends in works, the other in word: his Followers refine the old Notions, but not the old Creatures. And verily the Mystery of their profession consists only in their terms: if their Speculations were exposed to the world in a plain dress, their sense is so empty, and shallow, there is not any would acknowledge Them for Philosophers. In some Discourses, I confess they have Nature before them, but they go not the right way to apprehend her, They are still in Chase, but never overtake their Game: for who is he amongst Them, whose knowledge is so entire and regular, that he can justify his Positions by Practice? Again, in some Things they are quite besides the Cushion, they scold and squabble about whimsies and Problems of their own which are no more in Nature then Lucian's Lachanopters, or Hippogypians. Now the Reason of their errors is, because they are experienced in nothing but outward Accidents, or Qualities: and all the performance they can do in philosophy is to pronounce a Body Hot, or Cold moist, or dry; But if they mind the essential Temperament, they are grossly mistaken in stateing these Qualifications for it is not the Touch, or sight that can discern intrinsical, true Complexions. A Body that is outwardly Cold to the Sense, may be hotter in Occulto where the genuine Temperament lies, than the Sun himself is in Manifesto. But they know not the Providence of Nature how she interposeth a different resisting Quality in the Circumference of every Thing, lest the Qualities of Ambient Bodies should conspire in too great a measure with the centre, and so procure a Dissolution of the Compound. Thus she interposeth her passive refreshing Spirit between the Centrall Fire, and the Sulphur; Again she placeth the Sulphur between the liquour of the celestial Luna, and her outward Mercury. A rare and Admirable Texture, infallibly proving, That none but God only wise, who foresaw the Conveniencies and Disconveniencies of his Creatures, could range them in that saving Order, and Connexion. But to go further with these peripatetics: Their Philosophy is a kind of Physiognomy, They will judge of invisible, Inward Principles, (Forms as they call them) which are shut up in the Closet of the Matter, and all this in perusing the outside, or Crust of Nature. 'Twere a foolish presumption, if a lapidary should undertake to state the value, or Lustre of a jewel that is locked up, before he opens the Cabinet. I advise them therefore to use their Hands, not their fancies, and to change their Abstractions into Extractions; for verily as long as they lick the shell in this fashion, and pierce not experimentally into the centre of things, they can do no otherwise than they have done; they cannot know things substantially, but only describe them by their outward effects and Motions, which are subject, and obvious to every Common Eye. Let them consider therefore, That 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 Essences descend, and converse here below with the Matter. But have a care lest you misconceive me. 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, you that have your Eyes in your Hearts, and not your Hearts in your Eyes, attend to that which is spoken, and that I may exhort you to magic in the magician's phrase, Intellectu Cordis Audite.  
It is obvious to all those whom Nature hath enriched with sense, and convenient Organs to to exercise it, That everybody in the World is subject to a certain Species of Motion. Animals have their Progressive outward, and their vital Inward Motions. The Heavens are carried with that species, which the peripatetics call Lation, where by the way I must tell you, it proceeds from an intrinsical Principle, for Intelligences are fabulous. The air moves variously, The Sea hath his Flux and reflux. Vegetables have their growth and augmentation, which necessarily infer a Concoction; And finally the Earth, with her minerals and all other Treasures, are subject to alteration, that is to Generation and Corruption. Now the Matter of itself being merely Passive, and furnished with no motive Faculty at all, we must of necessity conclude, that there is some other inward Principle which acts and regulates it in every several species of motion. But verily it is not enough to call this Principle a Form, and so bury up the Riches of Nature in this narrow, and most absurd Formality. We should rather abstain from scribbling, or study to publish that which may make something for the author's Credit, but much more for the benefit of the Readers. To be plain then, this Principle is Anima Mundi, or the universal spirit of Nature. This Anima is retained in the Matter by certain other Proportionate natures, and missing a Vent, doth Organizare Molem. She labours what she can to resume her former Liberty, frames for herself a Habitation here in the centre, puts her Prison into some good order, and brancheth into the several Members, that she may have more room to act and employ her Faculties. But you are to observe, that in every Frame there are 3 leading Principles. The first is this Anima whereof we have spoken something already. The second is that which is called spiritus Mundi, and this spirit is the medium per quod Anima infunditur & movet suum corpus. The third is a certain oleous aethereal water: this is Menstruum, & Matrix Mundi, for in it all things are framed and preserved. The Anima is a Compound ex aura tenuissima, & luce simplicissima. Hence that admirable Platonical Poet styled it— Aurai simplicis ignem. Virg.  
Neither should you wonder that I say it is a Compound, for there is no perfect specifical Nature that is simple and void of Composition, but only that of God Almighty. Trust not then to Aristotle, who tells you, that the Elements are Corpora simplicia, for the contrary hath been manifested by absolute, infallible Experience. The Passive spirit is a thin aerial substance, the only immediate vestment wherein the Anima wraps herself, when she descends and applies to Generation. The radical vital liquour is a pure celestial Nature, answering in Proportion and complexion to the superior interstellar Waters. Now as soon as the Passive spirit attracts the Anima, which is done when the first link in the chain moves (of which we shall speak in its due place) than the aethereal water in a moment attracts the Passive spirit, for this is the first visible Receptacle wherein the superior Natures are Concentrated. The soul being thus confined and imprisoned by lawful magic in this Liquid crystal, the Light which is in her streams through the Water, and then it is Lux manifest è visibilis ad oculum, in which state it is first made subject to the Artist. Here now lies the Mystery of the Magicians denarius, 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's according to that Principle of Osthanes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. For there being 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 Binarius to fortify and augment its self, as Light joins with Light, or Flame with Flame, and thus they hang in a vital magnetical Series. again the chain of Ascent which concern the Matter, is performed thus. The celestial nature differs not in substance from the aereal Spirit, but only in Degree and Complexion; and the aereal spirit differs from the Aura, or material part of the Anima in Constitution only, and not in Nature; So that those three being but one substantially, may admit of a perfect, hypostatical union, and be carried by a certain intellectual Light in Horizontem Mundi super-supremi, and so swallowed up of Immortality. But methinks Nature complains of a Prostitution, that I go about to diminish her Majesty, having almost broken her seal, and exposed her naked to the World. I must confess I have gone very far, and now I must recall myself: For there is a necessity of reserving, as well as publishing some things, and yet I will speak of greater matters. The Anima though in some sense active, yet is she not so essentially, but a mere instrumental Agent, For she is guided in her Operations by a spiritual metaphysical grain, a Seed or Glance of Light, simple, and without any Mixture descending from the first Father of Lights. For though his full-eyed Love shines on nothing but Man, yet every thing in the World is in some measure directed for his Preservation by a spice or touch of the first Intellect. This is partly confirmed by the Habitation and Residence of God: For he is seated above all his Creatures, to hatch as it were, and cherish them with living eternal Influences which daily and hourly proceed from him. Hence he is called of the Cabalists Cether, and it answers to Parmenides his Corona Ignea, which he placed above all the Visible spheres. This Flux of immaterial powers, Christ himself, in whom the fullness of the Godhead resided, confirmed, and acknowledged in the Flesh: For when the diseased touched his Garment, though the press was great, he questioned who it was, adding this Reason, I perceive (said he) that virtue is gone out of me. But laying aside such Proofs, though the Scripture abounds in Them, let us consider the Exercise, and practise of Nature here below, and we shall find her Game such, she can not play it without this Tutor. In the first place then, I would fain know who taught the spider his mathematics? how comes he to lodge in the centre of his Web, that he may sally upon all Occasions to any part of the Circumference? How comes he to praemeditate, and forecast? for if he did not first know, and imagine that there are Flies, whereupon he must feed, he would not watch for them, nor spin out his nets in that exquisite form, and Texture. Verily we must needs confess, that he who ordained flies for his sustenance, gave him also some small light to know, and execute his Ordinance. Tell me if you can, who taught the Hare to Countermarch, when she doubles her Trace in the pursuit to confound the sent, and puzzle her persecutors? who counsels her to stride from the Double to her Form, that her steps may be at a greater distance, and by cnosequence the more difficult to find out? Certainly this is a well ordered policy, enough to prove that God is not absent from his Creatures, but that Wisdom reacheth mightily from one end to another, 
Wis.  and that his Incorruptible spirit filleth all things. But to speak something more immediately apposite to our purpose. Let us consider the several products that are in nature, with their admirable features and symmetry. We know very well there is but one matter out of which there are formed so many different shapes, and Constitutions. Now if the Agent which determinates, and figures the matter, were not a discerning Spirit, it were impossible for him to produce any thing at all. For let me suppose Hyliard with his pencil, and Table ready to portray a Rose: if he doth not inwardly apprehend the very shape, and proportion of that which he intends to limne, he may as well do it without his eyes, as without his intellectuals. Let us now apply this to the Spirit which worketh in Nature. This moves in the centre of all things, hath the matter before him, as the Potter hath his clay, or the Limner his colours. And first of all he exerciseth his chemistry in several Transmutations, producing Sinews, veins, blood, flesh, and bones: which work also includes his arithmetic for he makes the joints and all integral parts, nay, as Christ tells us, the very Hairs of our Heads, in a certain determinate Number; which may conduce to the beauty and motion of the Frame. Again in the outward Lineaments, or symmetry of the compound, he proves himself a most regular Mathematician, proportioning Parts to Parts, all which Operations can proceed from Nothing but a Divine, intellectual spirit. For if he had not several Ideas or Conoeptions correspondent to his several Intentions, he could not distinguish the one from the other: And if he were not sensible, if he did not foresee the work he doth intend, than the End could be no Impulsive cause, as the Poripateticks would have it.  
The Consideration of these several offices which this spirit performs in Generation, made Aristotle himself grant, That in the Seeds of all Things there were Virtutes similes Artificiis. We should therefore examine who weaves the flowers of Vegetables? who colours them without a pencil? who bolts the branches upwards, and threads (as it were) their Roots downwards? for all these actions include a certain Artifice, which cannot be done without Judgement, and Discretion. Now our Saviour tells us, My Father worketh hitherto; and in another place, it is God clothes the lily of the Field & again not one Sparrow falls without your Father. Verily this is the truth, and the testimoney of truth, notwithstanding Aristotle and his Problems. Neither should you think the Divine Spirit disparaged in being precedent to every generation, because some Products seem poor, and contemptible: For verily as long as they conduce to the Glory of their Author, they are noble enough, and if you reflect upon Egypt, you will find the basest of his Creatures to extort a Catholic Confession from the Wizards; Digitus Dei est hic, The Finger of God is here. 
Exod.  That I may come then to the point, These invisible, Centrall Artists are Lights seeded by the first Light, in that primitive Emanation, or sit Lux, which some falsely render Fiat Lux. For Nature is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not a mere sound or Command, but a substantial active Breath, proceeding from the creator, and penetrating all things. God himself is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; and this is the only sense wherein a Form may be defined {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. I know this will seem harsh to some Men, whose ignorant zeal, hath made them Adversaries to God, for they rob him of his Glory, and give it to his Creature, nay sometimes to fancies, and Inventions of their own. I wish such Philosophers to consider, whether in the beginning there was any life, or wisdom beyond the Creator, and if so, to tell us where. Verily (to use their own Term) they can never find this Ubi. For they are gracious concessions, or Talents which God of his free will hath lent us, and if he should resume them, we should presently return to our first Nothing. Let them take heed therefore whiles they attribute Generation to Qualities: lest the true Author of it, should come against them with that charge, which he brought sometimes against the Assyrian. Shall the axe boast itself against Him that heweth therewith? 
Isai.  or shall the saw magnify itself against him that shaketh it? as if the Rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. Let them rather cashier their Aristotle, and the Errors wherewith he hath infatuated so many Generations. Let them approach with confidence to the Almighty God, who made the world, for none can give a better account of the work then the Architect. Let them not despair to attain his Familiarity, for he is a God that desires to be known, and will reveal himself both for the manifestation of his own glory, and the Benefit of his Creature. There is no reason then why we should decline this great, and glorious schoolmaster, whose very Invitation speaks more than an Ordinary encouragement. Thus sayeth the Lord, the Holy One of Israel, and our Maker: Ask me of things to come concerning my Sons, 
Is. xlv.  and Concerning the Work of my Hands Command you Me. I have made the Earth, and created man upon it; I, even my hand, have stretched out the Heavens, and all their hosts have I commanded. But it will be questioned perhaps, how shall we approach to the Lord, and by what means may we find him out? Truly not with words, but with works, not in studying ignorant, Heathenish authors, but in perusing, and trying his Creatures: For in them Lies his secret path, which though it be shut up with thorns and Briars, with outward worldly Corruptions, yet if we would take the pains to remove this luggage, we might Enter the terrestrial Paradise, that Hortus Conclusus of Solomon, where God descends to walk, and drink of the sealed Fountain. But verily there is such a general prejudice such a customary opposition of all Principles which cross Aristotle, That truth can no sooner step abroad, but some Sophister or other flings Dirt in her Face. It is strange that none of these Schoolmen consider, how the several distinctions, and divisions translated from logic to Divinity, have set all Christendom on fire: How they have violated the Peace of many flourishing Kingdoms, and occasioned more sects in Religion, than there are opinions in philosophy. Most seasonable then and Christian is that Petition of Saint Augustine, A Logicâ libera nos Domine! 
In Gen.  And here I must desire the Reader not to mistake me; I do not condemn the use, but the Abuse of Reason, the many subtleties, and Fetches of it, which Man hath so applied, That truth and error are equally disputable. I am One that stands up for a true natural knowledge, grounded as Nature is, on Christ Jesus, who is the true Foundation of all things visible, and Invisible. I shall therefore in this Discourse, touch nearly upon those mysteries, which some Few have delivered over to posterity, in difficult, obscure terms; That if possible, the Majesty of truth, and the Benefit they shall receive from it, may settle Men in a new way, and bring them at last from vain, empty fancies, to a real, sensible Fruition of Nature.  
You may remember how in my former discourse of the Nature of Man, I mentioned a certain triplicity of Elements according to their several Complexions in the several Regions of the world. I shall now speak of another triplicity much more obscure and mystical, without which you can never attain to the former, for these three principles are the Clavis of all magic, without whose perfect Knowledge you can never truly understand the least Idioms in Nature. The first Principle is One in One, and One from One. It is a pure, white Virgin, and next to that which is most pure, and simple. This is the first created unity. By this all things were made, not actually, but Mediately, and without This Nothing can be made either artificial or natural. This is Uxor Dei, & stellarum. By mediation of this, there is a descent from One into Four, and an ascent from three by four to the invisible, supernatural Monas. Who knows not This, can never attain to the Art, for He knows not what he is to look for. The second Principle differs not from the sirst in substance and dignity, but in Complexion and Order. This second was the first, and is so still Essentially, but by adhesion to the Matter it contracted an impurity, and so fell from its first unity, wherefore the Magicians style it Binarius. Separate therefore the Circumference from the centre per Lineam Diametralem, and there will appear unto thee the Philosophers Ternarius, which is the third Principle. This third is properly no principle, but a product of Art. It is a various Nature, Compounded in one sense, and Decompounded in another, consisting of Inferior and superior powers. This is the magician's Fire, This is Mercurius Philosophorum, celeberrimus ille Microcosmus, & Adam. This is the Labyrinth and Wild of magic where a world of students have lost themselves: a thing so confusedly and obscurely handled by such as knew it, that it is altogether impossible to find it in their Records. There is no late writer understands the full Latitude, and universality of this Principle, nor the genuine metaphysical use thereof. It moves here below in shades and Tiffanies, above in whites aethereal Vestures; neither is there any thing in Nature exposed to such a public prostitution as this is, for it passeth through all hands, and there is not any Creature but hath the use Thereof. This Ternarius, being reduced per Quaternarium ascends to the magical Decad, which is Monas Unitissima, in which state Quaecunque vult, potest; for it is united then per Aspectum to the first, eternal, spiritual unity. But of these Three, hear the Oracle of magic, the great, and solemn Agrippa. Quatuor itaque quae diximus sunt Elementa, sine Quorum notitiâ perfectâ nullum in Magiâ producere possumus effectum: Sunt autem Singula Triplicia, ut sic Quaternarius come pleat Duodenarium: & per septenarium in Denarium progrediens ad supremam Unitatem, unde omnis Virtus, & mirabilis operatio dependet, fiat progressus. Primo igitu ordine Elementa pura sunt, Quae nec Componuntur, nec mutantur, nec patiuntur commixtionem, sed Incorruptibilia sunt, & non a quibus, sed per quae omnium naturalium rerum Virtutes producuntur in Effectum. Virtutes Illorum a Nullo explicari possunt, quia in omnia possunt omnia. Haec qui ignorat, ad nullam mitabilium Effectuum operationem pertingere potest. Secundi Ordinis Elementa Composita sunt, multiplicia, & Varia, & impura, reducibilia tamen per Artem ad puram simplicitatem, quibus tuno ad suam simplicitatem reversis virtus est super omnia complementum dans omnium operationum occultarum & operationum naturae: haec sunt fundamentum totius Magiae naturalis. Tertii ordinis Elementa, haec primò & per se non sunt Elementa, sed Decomposita varia multiplicia, & inter se invicem permutabilia: Ipsa sunt infallibile Medium, ideoque vocantur media Natura, sive Anima mcdiae naturae: paucissimi sunt, qui illorum profunda Mysteria intelligunt. In ipsis per certos Numeros, gradus, & ordines: est Consummatio omnis Effectus in quacunque re Naturali, Coelesti, & supercoelesti, miranda sunt; & plena mysteriis quae operari possunt in Magiâ tam Naturali, quam Divina: per ipsa enim omnium rerum ligationes, etiam solutiones, & Transmutationes, & Futurorum cognitio & praedictio, etiam Malorum Daemonum Exterminatio, & Bonorum Spirituum conciliatio ab Illis descendit. Since his igitur Triplicibus Elementis, eorundemque cognitione, nemo confidat se in occultis Magiae, & naturae scientiis quicquam posse operari. Quicunque aurem haec in illa, impura in pura, Multiplicia in Simplicia reducere noverit, Eorundemque Naturam, Virtutem, potestatem in Numero, gradibus, & ordine sine Divisione substantiae discernere sciverit: Is facile obtinebit omnium naturalium rerum & coelestium secretorum sclentiam, & ooperationem perfectam. This is He with the black spaniel: or rather, This is he Qui ab ineunte aetate semper circa mirabilium Effectuum, & plenas Mysteriorum operationes Curiosus, in trepidusque extitit Explorator. Now for your further Instruction hear also the Dark Disciple of the more dark Libanius Gallus. 
Ioan. Trith.  Primum principium in uno consistit, non a quo, sed per Quod omnis mirandorum naturalium virtus producitur in Effectum: per Quod diximus, quia Purum ab uno procedens non componitur, neque mutatur. Ad ipsum a Ternario & quaternario fit ad Monadem progressus, ut compleatur Denarius: per, ipsum enim est Numeri regressus ad unum, simul descensus in quatuor, & Ascensus in Monadem. Impossibile est compleri Denarium, nisi per ipsum: Monas in Triade laeta convertitur. Omnes hoc principium post principium Monadis Ignorantes nil in Ternario proficiunt, nec ad sacrum quaternarium pertingunt. Nam etsi sapientum Libros omnes habeant, syderum cursus, virtutes, potestates, operationes, & proprietates perfecte cognoscant, ipsorumque imagines, Annulos, & Sigilla & secretissima quaeque ad plenum intelligant, nullum tamen mirandorum consequi possent in suis operationibus effectum, sine hujus principii a principio cognitione, in principium; unde omnes quotquot vidi in Magiâ Naturali Operantes aut nihil consecuti sunt, aut ad vana, frivola, & superstitiosa, post longas & inutiles operationes desperatione prolapsi sunt. Principium vero secundum ordine non Dignitate quidem a Primo separatum quod unum existens facit Ternarium, est quod operatur miranda per Binarium. In uno est enìm unum, & non est unum, est simplex, & in Quaternario componitur: Quo purificato per Ignem in sole Aqua pura egreditur & ipsum ad suam simplicitatem reversum, Complementum operanti monstrabit occultorum. Hic Centrum est totius Magiae naturalis, cujus circumferentia sibi unita circulum repraesentat inmensus ordo in infinitum: Virtus ejus super Omnia purificata, & simplex minor Omnibus, Quaternario super gradu composita. Quaternarius autem Pythagoricus numerus Ternario suffultus, si ordinem gradumque observat, purificatus purusque in uno, ad Binarium in Ternario miranda & occulta Naturae operari potest. Hic est Quaternarius in cujus mensurâ Ternarius Binario conjunctus in uno cuncta facit, quae mirabiliter facit. Ternarius ad unitatem reductus per aspectum omnia in se continet, & quae vult potest. Principium tertium per se non est principium, sed inter ipsum & Binarium est finis omnis scientiae & Artis mysticae, ac infallible Medii Centrum: in alio quam in ipso facilius non erratur, quoniam paucissimi vivunt in Terris qui profunda ejus intelligant: Varium est compofitum, & per septenarium in Ternarium octies multiplicatum consurgens, & manens fixum. In ipso est consummatio Numeri graduum, & ordinis: per hoc omnes Philosophi, occultorum naturae veri Inquisitores mirabiles effectus consecuti sunt; per ipsum ad simplex Elementum in Ternario reductum subito fiunt infirmitatum curae miraculosae, & naturaliter omnium aegritudinum: opusque in Magia Naturali & praeternaturali operantis consequitur Effectum per dispositionem quaternarii. Praedictio futurorum per ipsum verificatur, Occultorumque insinuatio, non aliunde quam per ipsum a Natura percipitur. Hoc unico Medio secretum Naturae a peritur Alchimistis, sine quo nec Intellectus Artis acquiritur, nec operationis Effectus invenitur. Errant, crede mihi, Errant omnes, qui sine istis Tribus Principiis quicquam operari in occultis Naturae Scientiis Se posse confidunt. Thus far Trithemius; where for thy better understanding of him I must inform thee there is a twofold Binarius, Lucis, & Confusionis: but peruse Agrippa seriously de scalis Numerorum, and thou mayst apprehend all, for our Abbot borrowed this Language from Him, the perusal of whose Books he had, before he published any thing in this Nature of his own. Now for thy further Instruction go along with me, not to Athens or stagyra, but to that Secretary and penman of God Almighty, who stood in a Cleft of the Rock when he made all his goodness to pass before him. I am certain the world will wonder I should make use of Scripture to establish physiology, but I would have them know that all secrets physical and spiritual, all the close Connexions, and that mysterious kiss of God and Nature is clearly and punctually discovered there. Consider that merciful mystery of the Incarnation wherein the fullness of the Godhead was incorporated, and the Divine Light united to the Matter in a far greater measure than at the sirst Creation. Consider it I say, and thou shalt find, that no philosophy hath perfectly united God to his Creature, but the Christian, wherefore also it is the only true philosophy, and the only true Religion: for without this union there can be neither a natural temporal, nor a Spiritual eternal Life. Moses tells us that in the beginning God created the Heaven and the Earth, that is the Virgin Mercury, and the virgin Sulphur. Now let me advice you not to trouble yourselves with this Mercury, unless you have a true friend to instruct you, or an express Illumination from the first Author of it, for it is a Thing attained Arte mirabili. Observe then what I shall now tell you. There is in every star, and in this elemental world a certain principle which is Uxor solis. These two in their Coition do emittere semen, which seed is carried in the womb of Nature: But the ejection of it, is performed invisibly, and in a Sacred silence: for this is the conjugal mystery of Heaven and Earth, their Act of Generation, a thing done in private between particular Males and Females, but how much more think you, between the Two universal Natures? Know therefore that it is impossible for you to extract, or receive any seed from the Sun, without this Faminine Principle, which is the Wife of the Sun. Now than my small Sophisters of the stone, you that consume your time and substance in making waters and oils with a dirty Caput Mortuum: You that deal in Gold and quicksilver being infatuated with the Legends of some late and former Mountebanks: Consider the last end of such men. Did they obtain any thing by it but diseases & Poverty? Did they not in their old age Inveterati dierum malorum, fall to Clipping and Counterfeiting of coin? and for a Period to their Memory did they not die in Despair, which is the child of Ignorance? Know then for certain That the magician's Sun and Moon are two universal peers: Male and Female, a King and Queen Regents, always young, and never old. These two are adequate to the whole world, and coextended through the universe. The one is not without the other, God having united them in his work of Creation in a solemn sacramental union. It will then be a hard and difficult Enterprise to rob the Husband of his wife, to put those asunder, whom God himself hath put together: for they sleep both in the same Bed, and he that discovers the one must needs see the other. The Love betwixt these two is so great, That if you use this Virgin kindly, she will fetch back her Cupid, after he hath ascended from her in wings of Fire. Observe moreover that material Principles can be multiplied but materially, that is by addition of parts, as you see in the Augmentation of Bodies, which is performed by a continual Assumption of Nutriment into the stomach, but it is not the Body that transmutes the Nutriment into flesh and blood, but that spirit which is the life and light of the Body. material Principles are passive, and can neither alter nor purify, but well may they be altered, and purified: neither can they communicate themselves to another substance beyond their own extension which is finite and determinate. Trust not those Impostors then who tell you of a Sulphur Tingens, and I know not what Fables; who pin also that new and narrow name of Chemia, on a science both Ancient and Infinite. It is the light only that can be truly multiplied, for this ascends to, and descends from the first Fountain of Multiplication, and Generation. This Light applied to anybody whatsoever exalts & perfects it in suo genere. If to Animals, it exalts Animals, if to Vegetables, Vegetables, if to Minerals, it refines Minerals, and translates them from the worst to the best Condition. Where note by the way, that everybody hath passive principles in itself, for this light to work upon, and therefore needs not borrow any from Gold, or silver. Consider then what it is you search for, you that hunt after the philosopher's stone, for Eiusdem est Transmutare, cujus est Creare: you seek for that which is most high, but you look on that which is most Low. Two things there are which every good Christian may, and aught to look after, Verum, & Necessarium. Truth is the Arcanum, the Mystery & Essence of all Things: for every secret is truth, and every substantial truth is a secret. I speak not here of outward historical truths, which are but Relatives to Actions, but I speak of an inward essential truth which is Light, for Light is the truth, and it discovers falsehood which is darkness. By this truth all that which is necessary may be compassed, but never without it. I preferred wisdom (said the wise King) before sceptres and Thrones, and esteemed Riches nothing in comparison of her. Neither compared I unto her any precious stone, because all Gold in respect of her is as a little sand, and silver shall be counted as Clay before her. I loved her above health and beauty, and chose to have her instead of light, for the light that cometh from her never goeth out. All good things came to me together with her, and Innumerable Riches in her Hands. And I rejoiced in them all, because wisdom goeth before them, and I knew not that she was the Mother of them. If Riches be a Possession to be desired in this Life, what is Richer than wisdom that worketh all things? For she is privy to the mysteries of the knowledge of God, and a lover of his works. God hath granted me to speak as I would, and to conserve as is meet for the things that are given me: because it is he that leadeth unto Wisdom, and directeth the wise, For in his hand are both we and our words, all wisdom also, and knowledge of workmanship. For he hath given me certain knowledge of the things that are, namely to know how the world was made, and the Operation of the Elements. The beginning, ending, and midst of the Times, the alterations of the turning of the Sun, and the Change of seasons. The Circuit of years, and the position of stars. The Natures of living Creatures, and the furies of wild Beasts, the violence of winds, and the reasoning of Men: the Diversities of Plants, and the virtues of roots. And all such things as are either secret or manifest, them I know. For wisdom which is the worker of all things taught me. For in her is an understanding spirit, holy, only begotten, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good, Kind to Man, steadfast, free from Care, having all power, overseeing all things, and going through all understanding, pure, and most subtle Spirits. For wisdom is more moving than any motion, she passeth, and goeth thorough all Things by reason of her pureness. For she is the Breath of the power of God, and a pure Influence flowing from the Glory of the Almighty, therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. And being but One she can do all things, and remaining in herself she maketh all things new: and in all Ages entering into Holy Souls, she maketh them friends of God, and Prophets. For God loveth none but Him that dwelleth with wisdom. For she is more beautiful than the Sun, and above all the Order of stars, being compared with the Light, she is found before it. For after this cometh Night, but Vice shall not prevail against Wisdom. Thus Solomon, and again a greater than Solomon; First seek you the Kingdom of God, and all these Things shall be given you. For of a truth temporal blessings are but ushers to the spiritual, or to speak more plainly, when once we begin to love the Spirit, than he sends us these things as Tokens and pledges of his Love. For Promotion comes neither from the East nor from the West, but from God that giveth it. Verum (saith One) est esse, a quo nihil abesse cuique nil adesse multoque minus obesse potest. Necessarium id omne, quo carere non possumus. Veritas itaque summa virtus est, ac inexpugnabile Castrum paucissimis inhaerentibus Amicis, at innumeris obsessum inimicis, paulo minus quam toti mundo nunc invisum, sed insuperabile Pignus iis qui possident illud. Hac in Arce verus & indubitatus Philosophorum Lapis, & Thesaurus continetur, qui non erosus a tineis, nec perfossus a furibus, manet in aeternum caeteris dissolutis omnibus, multis in Ruinam positus, aliis ad salutem. Haec est res vulgo vilissima, spreta plurimum, & exosa, non tamen odibilis, at amabilis, & preciosa supra Philosophis, supra Gemmas, & aurum obrizon: Omnium amatrix, omnibus ferme inimica, ubique reperibilis, & a paucissimis, quasi nullis, inventa per vicos acclamans omnibus, Venite ad me omnes qui quaeritis, & Ego vos ducam in veram semitam. Haec est res illa tautum a veris praedicata Philosophis, quae vincit omnia, nec ab ulla re vincitur, Corpus, & Cor omne durum & solidum penetrans, ac omne molle consolidans, & ab omni duro resistendum confirmans. Nobis omnibus se facit obviam, & non videmus eam, vociferans, & alta voce dicens, Ego sum via veritatis, transite per me: quia non est alias ad vitant transitus, & nolumus eam audire. Odorem sua vitatis emittit, sed non percipimus eum. Dapibus sese nobis liberaliter in sua vitatem offered indies & non degustamus eam. Blande nos ad salutem trahit, & ejus tractui resistentes, sentire nolumus. Quoniam facti sumus sicut lapides, oculos habentes & non videntes, aures habentes & non audientes, nares non olfacientes habentes, ore linguaque muniti non degustantes, neque loquentes manibus & pedibus nil operantes, nec ambulantes. O miserum tale genus Hominum, quod lapidibus non est praestantius, imò longe inferius eo, quod hoc, non Illi rationem daturi sunt operationum suarum! Transmutemini (inquit) transmutemini de lapidibus mortuis in Lapides vivos philosophicos. Ego sum vera Medicina, corrigens & transmutans id quod non est amplius, in id quod fuit ante Corruptionem, ac in Melius, ac id quod non est, in id quod esse debet. Ecce prae foribus conscientiae vestrae sum Noctes ac Dies pulsans, & non aperitis mihi, tamen expecto mitis, nec a vobis irata recedo, sed patiens injurias sustineo vestras, cupiens per patientiam ad eam exhortando vos ducere. Venite iterum, atque saepius iterum venite, Qui sapientiam quaeritis & emite gratis, non auro nec Argento, minus laboribas propriis, quod vobis offertur ultro. Sonora vox, suavis & grata Philosophantium auribus. O Fons divitiarum Inexhaustibilis veritatem & Justitiam sitientibus! O Desolatorum Imperfectioni solatium! Quid ultra quaeritis Mortales anxii? Cur infinitis animos vestros curis exagiratis Miseri? Quae vestra vos excaecat Dementia, quaeso? Cum in vobis, non ex Vobis sit omne quod extra vos, non apud vos quaeritis. Proprium hoc solet esse vulgi vitium, ut Propria contemnens, aliena quae sunt, semper appetat. Proprium hic pro nobis appropriati sumimus, nam ex nobis ipsis nihil habemus Boni, sed si quid habere Boni possumus, ab eo qui solus est Bonus, ferimus acceptum: è Contra quod habemus Mali, nobis ipsi nos appropria vimus, ex alieno malo per inobedientiam. Proprium ergo nihil Homini est ex suo praeterquam malum quod possidet: Quod ex Bono Bonum habet, non ex seipso, sed contribute proprium habet, ex Bono cum recipit tamen. Lucet in nobis (licet obscure) Vita Lux hominum tanquam in Tenebris, quae non ex nobis est, sed ab eo cujus est. Hic Illam planta vit in Nobis, ut in ejus Lumine, qui lucem inhabitat inaccessibilem, videremus Lumen, & hoc Caeteras ejus praecelleremus Creaturas: Illi similes hac ratione facti, quod semtillam sui luminis dederit nobis. Est igitur veritas non in nobis quaerenda, sed in imagine Dei, quae in Nobis est. This is He to whom the Brothers of R. C. gave the Title of Sapiens, and from whose writings they borrowed most of their Instructions ad Candidatum quendam Germaniae. But that you may the better understand how to come by this stone, hear what he speaks in another place. Non prius incipit vera Cognitio, quam perennium & Labilium, cum vitae, tum Intetitus oblatâ comparatione, selegat anima cum animo jungi, deleetatione majori tracto hujus, quam Corporis. Ex eâ Cognitione Mons oritur, & Corporis voluntaria separatio sumit exordium, cum anima respiciens ex unâ Corporis faeditatem & interitum, ex alterâ parte praestantiam & foelicitatem animi perpetuam, cum isto (divino sic disponente statu) connecti cupit, altero penitus neglecto, ut hoc solum appetat, quod a Deo conclusum esse videt in salutem & Gloriam: Corpus in amborum jam unitotum unionem condescendere cogitur. Haec est admirabilis illa Philosophorum transmutatio Corporis in Spiritum & hujus in corpus, de quâ Dictum nobis relinquitur a Sapientibus: Fac fixun Volatile & volatile fac fixun, ut habeas magisterium nostrum: (intellige) fac de pertinaci copore Tractabile, quod animi praestantià cum anima conveniente constantissimum fiat corpus ad omnia sustinendum examina. Probatur enim aurum igne, quo reprobatur omne quod aurum non est. O praestantissimum Philosophorum aurum, quo ditantur sapientiae filii, non Illo quod cuditur: Adeste qui Thesaurum Philosophorum tam vario Conatu quaeritis, reprobatum a vobis Lapidem cognoscite, prius quis ille sit antequam quaeratur. Mirum est super omne miraculum, quod quispiam appetat ignotum sibi: fatuum certè videtur id ab hominibus quaeri, cujus Veritatem non norunt investigantes, quia nihil in eo spei relinquitur. Suadeo quibusvis ergo perquirentibus, ut cognoscant prius ejus quod quaerunt, veram existentiam, antequam quaerant: sic eos laboribus frustrari non continget. Sapiens quaerit quod amat, nec amare potest quod non cognoscit, alioquin Insipiens esset; Ex cognitione igitur natus est amor omnium Veritas, quae sola viget in omnibus veris Philosophis. Thus He, and again: Frustra laboratis omnes abditorum Naturae secretorum Indagatores, cum aliam ingressi viam, Terrenorum virtutes per Terrena detegere conamini. Discite igitur Coelum per Coelum, non per Terram, sed hujus per illius virtutes cognoscere. Nemo enim ascendit in Coelum quod quaeritis, nisi qui de Coelo (quod non quaeritis descendit, prius illuminet eum. Incorruptibilem quaeritis medicinam, quae Corpora nedum a corruption transmutet in verum Temperamentum, sed etiam temperata diutissime conservet: talem alibi quam in Caelo reperire non poteritis unquam. Coelum virtute suâ per invisibiles radios in Terrae Centrum undique concurrentes, omnia penetrate Elementa, & Elementata generat, fovetque Nemo in seipso, sed in sui simili, quod etiam ex ipso sit, generare potest. Foetus etiam promiscuus utriusque parentis in se Naturam ita retinet, ut in eo parens uterque potentia & actu sit reperibilis. Quis haerebit amplius nisi lapis in Generatione Philosophicâ? Disce ex Teipso, quicquid est in Coelo, & in Terrà cognoscere, ut sapiens fias in omnibus Ignoras Coelum & Elementa prius Unum suisse, Divino quoque ab invicem artificio separata, ut & Te, & omnia generare possent? si hoc nosti, reliquum & Te fugere non potest, aut Ingenio cares omni. Rursus in omni generatione talis separatio est necessaria, qualem de te supra dixi fiendam, antequam ad verae Philosophiae studia velum applices. Ex aliis nunquam unum facies, quod quaeris, nisi prius ex Teipso fiat unum quod audisti. Nam talis est voluntas Dei, ut pii pium consequantur Opus quod quaerunt, & perfecti perficiant aliud cui fuerint intenti. Malae voluntatis Hominibus nihil praeter quod seminaverint, datur metere: imo quod magis est, persaepe bonum eorum semen in Lolium, propter eorum Malitiam convertitur. Fac igitur ut Talis evadas, quale tuum esse vis. quod quaesieris opus. This is now the true Essential mystery of Regeneration, or the Spiritual Death. This is, and ever was the only scope, and upshot of magic. But for your further Instruction ruminate this his other mystical speech.  
Agitedum igitur anima mea, corpusque meum: surgite nunc, animum sequamini vestrum. Ascondamus in montem hunc excelsum nobis oppositum, de cujus cacumine vohis ostendam iter hoc bivium de quo per Nubem, & sine iumine locutus est Pythagoras. Nobis aperti sunt oculi, tum praelucet sol pietatis & Justitiae, quo duce non possumus à via veritatis deflectere. Volvite primum oculos ad detram, ne videant vanitatem, antequam sapientiam perceperint. Videtisnè relucens illud, & Inexpugnabile Castrum? In eo se continet Philosophicus amor, de cujus Fonte fluunt Aquae vivae quas qui degustarit semel, non sitiet vanitatem amplius. Ab eo loco tam amaeno, suavique recta progrediendum est ad amaeniorem, in quo Sophia moram trahit: de cujus etiam fonte scaturiunt Aquae primis longe faeliciores, quas qui gustarint inimici, pacem eos mire necesse est: Eorum qui deveniunt eo plerique solent altius tendere, sed non omnes ontatum assequuntur. Est locus ultra dictos, quem adire vix licet mortalibus, nisi per Divinum numen ad immortalitatis gradum assumpti sunt: at antequam introducantur, mundum coguntur exuere; caducae vitae spolio retento. Non est eo cum pervenerint, quod amplius mortem timeant, imo potius eam indies amplectantur suavius, quam in mundo quid unquam suave judicatum est eis amplexu dignum. Ultra haec tria loca quicunque progrediuntur, ab hominum oculis evanescunt. Quod si secundum & tertium Locos videre lubet, ascendamus altius. En supra Chrystallinam primam arcem, aliam Argenteam videtis, ultra quam & Tertiam adamantinam, Quarta vero non cadit sub sensum, donec ultra Tertiam deventum sit. Hic est aureus perpetuae foelicitatis locus, solly itudinis expers, & omni repletus gaudio perenni. This is the pitch and place, to which if any man ascends, he enters into Chariots of Fire with Horses of fire, and is translated from the earth, soul and Body. Such was Enoch, such was Elijah, such was Esdras, to whom this Medicine was ministered by Vriel the Angel. Such was Saint Paul, who was carried up to the third Heaven; such was Zoroaster, who was transfigured, and such was that Anonymus mentioned by Agrippa: I dipsum (Saith he) & de se prodidit sapiens quidam, ita ut scintillantes Flaminae hinc inde, etiam cum sono prosilirent. This I suppose; was R. C. the founder of almost Christian, and famous society, whose Body also by virtue of that Medicine he took in his life time, is preserved entire to this Day, with the Epitomes of two worlds about it. Such Elijahs also are the Members of this fraternity, who as their own writings testify; walk in the supernatural light. Vt nobiscum autem Covenias (say they) necesse est hanc Lucem cernas, sine enim huc Luce impossible est nos videre, nisi quando volumus. I know some illiterate School-Divines will no sooner read this, but they will cry out with the Jews: away with such a follow from the earth. Truly they are the men, Quibus & ego nunc consulo, ne nostra scripta legant, nec intelligant, nec meminerint: nam noxia sunt, venenosa sunt; acherontis ostium est in in hoc libello, Lapides loquitur, caveant ne cerebrum illis excutiat. Let them not mind it, buy it not, touch it not.  
—, Procul hinc, procul ite Prophani.  
Go on still, and proceed in your own corrupt Fancies, ut servetur Iustitiae locus. Follow your old beggarly Elements, the Rudiments of this World, which hitherto have done despite to the spirit of grace: which have grieved that holy and loving spirit of God, whereby you are sealed to the Day of Redemption. But consider whiles you are yet in the flesh, whiles it is to Day with you, and timely to consider, that God will use those men whom you revile for his truth, as witnesses against you in a Day when you shall have nothing to speak for your Ignorance, unless you plead your obstinacy. Of a truth God himself discovered this Thing to the First man, to confirm his Hopes of those three supernatural mysteries, the Incarnation, Regeneration, and Resurrection: For I amblichus citing the Egyptian Records with a Credendum est Arcanis sermonibus, hath these very words, Traditam fuisse Materiam quandam a this per beata Spectacula, haec ergo illis ipsis tradentibus cograta est. And our former Christian Author in a certain place speaks thus. Dubium non est quin Deus Antiquis Patribus medicinam aliquam revelaverit, per spiritum sanctum suum qua tuerentur Carnis Corruptionem & potissimum iis, cum quibus locutus est, & faedus inivit. Let me tell you then that the Period and perfection of magic is no way physical, for this Art 
Attingit solium Iovis, & Coelestia tentat.   
In a word it ascends per lumen Naturae in lumen Gratiae, and the last end of it is truly theological. Remember therefore that Elijah deposed his mantle, and past thorough the waters of Jordan before he met with the Chariots of Israel. But as Agrippa saith, Clausum est veritatis Armarium: The Scripture is obscure, and mystical even in historical passages. Who would believe that in the History of Agar and Sarah, the mystery of both Testaments was couched, but that Saint Paul himself hath told us so? 
Gal. 4.22.  For it is written (Saith he) that Abraham had two Sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman, was born after the flesh, but he of the freewoman by promise. Which Things are an allegory; for these are the Two Covenants, the one from Mount Sinai, which gendereth to bondage, which is Agar: For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem that now is, and is in Bondage with her Children; But Jerusalem from above is free, which is the` Mother of us All. I could instance in many more such places, as that of the Royal Prophet, That the Dew of Hermon descends to Mount Zion, which is altogether impossible in the literal Sense, for every Geographer knows there is a vast distance between These two. But to return to my former discourse: some Philosophers who by the special mercy of God attained to the Ternarius, could never notwithstanding obtain the perfect Medicine, neither did they understand it. I never met in all my Reading but with Six Authors, who fully apprehended this Mystery. The first an Arabian, a most profound, but exceedingly obscure writer, and from him I conceive, Artesius borrowed all his Knowledge. The second a most ancient Christian Anonymus, the greatest that ever was in point of Practice, for he ascended to that glorious metaphysical Height where the Archtype shadows the Intellectual spheres. The other Four are famously known in Christendom. To instruct Thee then, This Mystery is perfected when the Light in a sudden, miraculous Coruscation strikes from the centre to the Circumference, and the Divine Spirit hath so swallowed up the Body, that it is Corpus glorificatum tanquam sol & Luna splendidum. In this Rotation it doth pass (and no sooner) from the Natural to a supernatural state, for it is no more fed with Visibles, but with invisibles, and the Eye of the Creator is perpetually upon it. After this the Material parts are never more to be seen, Atque haec est illa toties decantata, & sine scelere Magorum Invisibilitas. Verily this is the way that the Prophets and the Apostles went, this is the true primitive Divinity, not that clamorous sophistry of the schools. 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 Reader let me advise thee, if by what is here written thou attainest to any knowledge in this point (which I hold impossible without a Divine Assistance) let me advice thee I say, not to attempt any thing rashly: For Agrippa tells me, Quicunque impurificatus accesserit, superinducit sibi Judicium, & traditur ad devorandum spiritus nequam. There is in the magical 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 thee the best Counsel that can be given, and that out of a Poet: 
Orandum est, ut sit Mens sana in Corpore sano.   
Thou must prepare thyself, till thou art conformable to Him, whom thou wouldest entertain, and that omnimoda Similitudine. Thou hast Three that are to receive, and there are three accordingly that give. fit thy roof to thy God in what Thou canst, and in what thou canst not, he will help Thee. When thou hast thus set thy House in Order, do not think thy Guest will come without Invitation: Thou must tire him out with pious importunities, 
Perpetual knocking's at his door,  
Tears sullying his transparent rooms.  
Sighs upon sighs: weep mors and more,  
He Comes.   
This is the way thou must walk in, which if thou dost, thou shalt perceive a sudden Illustration, eritque in Te cum Lumine Ignis, cum Igne Ventus, cum Vento Potestas, cum Potestate scientia, cum scientià sanae Mentis Integritas. This is the Chain that qualifies a Magician: For saith Agrippa, Explorare de Futuris, & Imminentibus, allisve Occultis, & quae hominibus divinitus portenduntur, veridicas sententias, atque operari opera Virtutum communem Naturae Consuetudinem excedentia, non nisi profundae & perfectae Doctrinae, Integerrimaeque vitae, ac fidei est, non hominum levissimorum, ac indoctorum; and in another place. Non poterit illa Dare, qui non habet. Habet autem Nemo, nisi qui jam cohibitis Elementis, victâ Natura, Superatis Coelis, progesuos Angelos, ad ipsum Archetypum usque transcendit, cujus tunc Cooperator Effectus potest Omnia. This is the place, where if thou canst but once ascend, and then descend, 
Tunc ire ad Mundum Archetypum saepe, atque redire,  
Cunctarumque Patrem rerum spectare licebit.   
Then I say, Thou hast got that Spirit, Qui quicquid portentosi Mathematici, quicquid prodigiosi Magi, quicquid invidentes Naturae perrecutores Alchymistae, quicquid Daemonibus deteriores Malefici Necromantes promittere audent, Ipse novit discernere, & efficere, idque sine omni Crimine, sine Dei offensâ, sine Religionis injuriâ. Such is the power he shall receive, who from the Clamorous Tumults of this World ascends to the supernatural, still Voice; from this base Earth and Mud whereto his Body is allied, to the Spiritual invisible Elements of his Soul Ille Deum vitam accipiet, dovisque videbit Permotot Horoas, & Ipse videbitur ills. This, Reader, is the Christian Philosophers stone: a stone so often inculcated in Scripture. This is the Rock in the wilderness; in the wilderness, because in great obscurity, and few there are that know the right was unto it. This is the stone of fire in Ezekiel; this is the stone with seven eyes, upon it in Zacharie, and this is the white stone with the new Name in the Revelation. But in the Gospel where Christ himself speaks, who was born to discover Mysteries, and communicate Heaven to Earth, it is more clearly described. This is the Salt which you ought to have in yourselves, this is the Water and spirit whereof you must be born again, and this is that seed which falls to the ground, & multiplies to an hundred fold. But reader, be not deceived in me. I am not a Man of any such faculties, neither do I expect this Blessing in such a great measure in this Life: God is no debtor of mine. I can affirm no more of myself, but what my Author did formerly: Accipe me volo velut Indicem, qui semper prae foribus, manens, Aliis quod Iter ingrediendum sit, ostendat. I will I will deal fairly with Thee; show me but one good Christian, who is capable of, and fit to receive such a secret, and I will show him the right, Infallible way to come by it. Yet this I must tell Thee, It would sink thee to the Ground to hear this mystery related: for it cannot ascend to the heart of the natural Man, how near God is to him, and how to be found. But of this Enough. I will now speak of a natural celestial Medicine, and this latter is Common amongst some wise Men, but Few are they, who attain to the Former. The common chemist works with the common fire, and without any Medium, wherefore he generates nothing; for he works not as God doth, to preservation, but to Destruction: hence it is, that he ends always in the Ashes. Do thou use it cum Phlegmate Medii: so shall thy materials rest in a Third Element, where the violence of this Tyrant cannot reach, but his Anima. There is also a better way: for if thou canst temper him with the Spirit of Heaven, thou hast altered him from a corrupting to a generating fire. Sublime the middle Nature fire per Trigonum & Circulum, till thou com'st to a Breach of Inferiors and Superiors. Lastly, separate from the magical compounded Earth that Principle which is called Terra Media, because it is middlemost between the Vnarius, and the Binarius: for as it attains not to the simplicity of the First, so it is free from the Impurities of the Second. This is the true Petra Chrystallina, a bright virgin Earth without spot or darkness. This is Terra Maga in aethere clarificata, for it carries in its Belly wind and Fire. Having got this fundamental of a little new world, unite the heaven in a triple proportion to the Earth, then apply a Generative heat to Both, and they will attract from above the Star-fire of Nature. Sic habebis Gloriam totius Mundi, Ergo fugiet a Te omnis Obscuritas. Now because the Law of Nature is infallible, and confirmed to the Creature by God's royal Assent, think not therefore there is any Necessity upon God, but what he hath enacted in General, he can repeal in any particular. Remember who translated the Dew from the Earth to the Fleece, and from the Fleece to the Earth. God bestows not his Blessings where they are to turn to Curses. He cursed the Earth once for Adam's sake: take heed he doth not curse it again in thy work for thy sake. It is in vain to look a Blessing from Nature, without the God of Nature: for, as the Scripture saith, without controversy the lesser is blessed of the Greater. He must be a good steward, that shall overlook the Treasuries of God. Have therefore a Charitable seraphic soul: Charitable at Home, in being not Destructive to thy self, as most men are: Charitable abroad, in a Diffusive goodness to the poor, as many are not. There is in every true Christian a spice, I can not say a grain of Faith, for than we could work Miracles: But know thou that as God is the Father, so Charity is the Nurse of Faith. For there springs from Charitable works a Hope of Heaven, and who is he that will not gladly believe what he hopes to receive? On the contrary there springs no Hope at all from the Works of darkness, and by Consequence no faith, but that Faith of devils, To believe and tremble. Settle not then in the Lees, and Puddle of the World, have thy Heart in Heaven, and thy Hands on Earth: Ascend in piety, and descend in Charity, for this is the Nature of Light, and the Way of the Children of it. Above all Things, avoid the Guilt of innocent Blood, for it utterly separates from God in this Life, and requires a timely, and serious Repentance, if thou wouldst find Him in the Next Now for thy study, in the Winter Time thy Chamber is the best Residence; here thou mayest use Fumigations, and spicy Lamps, not for superstition, but because such recreate the Animal Spirits, and the brain. In the Summer translate thyself to the Fields, where all are green with the Breath of God, and fresh with the Powers of Heaven. Learn to refer all Naturals to their Spirituals, per viàm Secretioris Analogiae: for this is the way the Magicians went, and found out Miracles. Many there are who bestow not their Thoughts on God, till the World fails them; He may say to such Guests, x Nemini obtrudi potest, itur ad Me. Do thou think on Him first, and He will speak to thy Thoughts at Last. Sometimes Thou mayst walk in Groves, which being full of majesty will much advance the Soul. Sometimes by clear, Active Rivers, for by such (say the mystic Poets) Apollo contemplated.  Omnia, quae Phaebo quondam meditante, beatus Audiit Eurotas: &c. 
So Have I spent on the Banks of Ysca many a serious Hour.  
'Tis Day, my crystal Usk: now the sad Night  
Resigns her place, as Tenant to the Light.  
See, the amazed mists begin to fly,  
And the Victorious Sun hath got the sky.  
How shall I recompense thy streams that keep  
Me and my Soul awaked, when others sleep?  
I watch my stars, I move on with the skies,  
And weary all the Planets with mine Eyes.  
Shall I seek thy forgotten Birth, and see  
What days are spent since thy Nativity?  
Didst run with ancient Kishon? canst thou tell  
So many years as holy Hiddekel?  
Thou art not paid in this. I'll leavie more  
Such harmless Contributions from thy store,  
And dress my Soul by Thee as thou dost pass,  
As I would do my Body by my glass.  
What a clear, running crystal here I find?  
Sure I will strive to gain as clear a Mind.  
And have my spirits freed frondross, made light,  
That no base Puddle may allay their Flight.  
How I admire thy humble banks! Nought's here,  
But the same simple vesture all the year.  
I'll learn simplicity of Thee, and when  
I walk the streets, I will not storm at Men,  
Nor look as if I had a mind to cry,  
It is my valiant Cloth of Gold, and I.  
Let me not live, but I'm amazed to see  
What a Clear Type thou art of piety.  
Why should thy floods enrich those shores, that sin  
Against thy Liberty, and keep thee in?  
Thy water's nurse that rude Land which enslaves  
And Captivates thy free, and spacious waves.  
Most blessed Tutors! I will learn of Those  
To show my charity unto my Foes,  
And strive to do some Good unto the Poor,  
As thy streams do unto the Barren shore.  
‛ All This from Thee my Ysca? yes, and more:  
I am for many virtues on thy score.  
Trust me thy waters yet: why, wilt not so?  
Let me but drink again, and I will go.  
I see thy course anticipates my Plea,  
I'll haste to God, as Thou dost to the Sea.  
And when my eyes in waters drown their beams,  
The Pious imitation of thy streams,  
May every Holy, happy, hearty tear  
Help me to run to heaven, as Thou dost there.  
This is the way I would have thee walk in, if thou dost intend to be a solid, Christian Philosopher. Thou must as Agrippa saith, Vivere Deum, & Angelos: reject all Things Quae Coelo dissimilia sunt, otherwise thou canst have no Communion with Superiors. Lastly, Unus esto, non Solus: Avoid the Multitude, as well of Passions, as Persons. Now for Authors, I wish thee to trust no moderns, but Michael Sendivow, and that other of Physia Restituta, especially his first Aphonisticall part. The Rest whom I have seen suggest Inventions of their own, such as may pass with the whimsies of des Chartes or Bovillus his mathematical Roses. To conclude, I would have thee know, That every day is Annus Contractus: That every year is Dies extensus. Anticipate the year in the day, and lose not a day in the year. Make use of Indeterminate Agents till thou canst find a Determinate One: The Many may wish well, but One only Loves. Circumferences spread, but centre's contract: so superiors dissolve, and Inferiors coagulate; stand not long in the sun, nor long in the shade: where Extremes meet, there look for Complexions. Learn from thy Errors to be Infallible, from thy Misfortunes to be constant: There is nothing stronger than Perseverance, for it ends in Miracles. I could tell thee more, but that were to puzzle Thee: learn this First, and Thou mayst teach me the Last.  
Thus Reader, have I published that knowledge which God gave me, ad fructum Bonae Conscientiae. I have not Busheld my Light, nor buried my talon in the Ground. I will now withdraw and leave the stage to the Next Actor: Some Peripatetic perhaps, whose sic probo shall serve me for a comedy. I have seen scolds laughed at, but never admired: so he that multiplies Discourse, makes a serious cause, Ridiculous. The only Antidote to a shrew, is silence: And the best way to convince Fools, is to Neglect Them. 
Faelices Animae! Quibus Haec cognoscere primum,  
Inque Domos Superas Scandere, Cura fuit.  
Credibile est Illos pariter Vitiisque Jocisque  
Altius Humanis exeruisse Caput.  Si Tu Jehova, Deus meus, Illuminaveris Me, Lux fient Tenebrae meae.  
FINIS.   

To his ever honoured friend, the Learned Author.  
SIR,  
YOur book now finished. Let a shallower Pen  
Add these few drops, to your vast Ocean.  
Not by my shadowing praise, t'eclipse the glory  
Of your high worth: this book must tell that story,  
To truth-beleiving souls; whose Eagle-eyes  
Can penetrate these hidden Mysteries.  
But you (thrice honoured sir) my groveling mind  
Have raised to higher Pitch, to tell how kind,  
How rare a friend, how dear, how choice a Treasure  
My Fates have blessed me with, above the measure  
Of vulgar thought: how this diviner ray  
Of your bright soul, would fill with clearest day  
The darkened world: did not earth-shadowing missed.  
With thickest clouds, heaven's influence resist  
But who from envies sordid mire  
Is washed, is clad in pure attire  
Of innocence; a light shall see,  
(Unthraled from errors Sophistry)  
Will kindle that magnetic fire,  
Which shall concentre, wild desire;  
And fix the roving thoughts in one  
Inseparate triunion  
he'll then disdain the slimy Earth;  
A house too mean for nobler birth,  
His heaven-raised soul, will then aspire  
To bear a part in th'Angels choir.  
Dear so, fare well. Let seekers thirsty flames,  
Refreshed by these your soul-reviving streams,  
echo you Praise: with thankful eulogies  
Your everliving name immortalize.  
SIR, Your own beyond Expresses H. B.